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Lesson 63 Ch18
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Matthew’s Gospel is a Jewish account containing a number of Jewish cultural expressions that were inherently understood by Jews in that era but can be confusing to gentiles in the modern Church that is so many centuries removed. Taught by Tom Bradford.

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THE BOOK OF MATTHEW

Lesson 63, Chapter 18

We began chapter 18 last week and immediately the topic became humility. It is that humility is to be perhaps the chief virtue for anyone hoping to enter the Kingdom of Heaven.

Verses 1 – 14 are essentially an examination of Godly qualities that the Lord expects to exist within the body of Believers. Some are expressed positively; some negatively. That is, just as with the Law of Moses, there are some do's and some don'ts. And at first there is explanation with encouragement, but in verse 6 it quickly turns to a warning with a penalty. When we back away and see this from the far view, we can discern that if we adopt the mindset that Yeshua is prescribing, then we will avoid the inner urge to judge others too harshly or too quickly. Thus when we get to verse 10 we learn that ironically one of the most loving and charitable things we, as Believers, can do for the brother or sister that has sinned against us is to confront them with their sin, but also to  treat he or she in a way that acknowledges their continuing value to God. And this part of the teaching of Christ prepares us for what comes next starting in verse 15, which is about how we are to deal with a member of our Believing community that has sinned, and failed, and to do so justly, forthrightly, and in the manner God would have us.

Perhaps an at-times overlooked background of Matthew chapter 18 is that it is really about how a community, a congregation, of Jesus followers is to think and to behave. The idea is that no man is an island unto himself. If we, as individuals, trust in Yeshua then we automatically belong to multiple levels of community beginning with our local fellowship and extending to the entire worldwide body of Believers. So never are we to isolate ourselves from the world or from fellowship, but rather we are to engage both. We are simply not allowed to flee from our relationships, our obligations as members of the Kingdom of Heaven, nor from our sins and transgressions. And all this is to be driven by the quality of sincere humility that makes the good of the many above what is good for us individually.

So to carry out Yeshua's command to love our fellow man as much as we love ourselves (as taken from Leviticus 19:18), then we must humble ourselves as is natural for a little child, but not so much for an adult. What does this look like as it plays out? It looks like Christ's life. We are to be in imitation of this, and knowing what this looks like represents one of the primary reasons for the Father sending Yeshua to us. Talking about emulating the invisible God in Heaven is great in theory; but how does this transpire on a human level among people living on a deeply flawed planet earth? The Law of Moses sets down a few hundred case examples; Yeshua fleshes it out as our model.

Let's re-read a portion of Matthew chapter 18.

RE-READ MATTHEW CHAPTER 18:1 – 14

Yeshua begins a discourse that is in response to a wholly inappropriate question from His disciples. Which of the 12 disciples was the one to speak it, we're not told. But the idea is that this a was a broad discussion that had been ongoing for some time (Mark 9 characterizes the discussion as an argument). And the question involved rank and status; that is, which of the 12 disciples was the highest in rank and therefore greatest in status. Although I can't prove it, it seems to follow that this argument was precipitated by Jesus singling Peter out as the Rock out which the assembly of Believers shall be cut.

Thus it was a concern among the disciples about who would be considered the greatest in leadership rank in the Kingdom of Heaven and so Yeshua pointed to some little children nearby as an answer by means of an object lesson. He even embraces one of the children and says that the disciples should become like them in the sense of being humble as opposed to focusing on issues of personal status. I want to emphasize: it is the noticeable humble quality of a child (a small child) that is to be emulated… nothing else. The disciples were not commanded to become naive or childish. Nor were they to discard their adult roles and put little children on the same level of authority. Nor were little children thought to be founts of wisdom or spiritual knowledge.

Thus says Yeshua the greatest in the society of the Kingdom of Heaven will be those who display the greatest amount of humility (as seen in small children). Now it is important especially in the modern Western world to think of the small children in Yeshua's illustration in terms of how they were viewed in the 1st century in Jewish society or all context for understanding our proper response to this instruction is lost. In that era little children were to be seen and not heard. They had very little status even within their own families (and of this they were acutely aware). It is not that they were disposable, or that they weren't loved or cared for or seen as of less worth to God. But… they definitely were seen as having less practical value to the economy of the family. They produced far less work than their older siblings or their parents, and they had no wisdom to offer. Families then were not designed to cater to every need and whim of the small children. Still little children were vulnerable and easily led and so needed protection. Needless to say that is somewhat different than children are viewed in the West today, where children are often see as having equal importance and value as adults. In fact, haven't we all heard the constant refrain in our time that children are so valuable that we must put them above all other concerns and give them the best we have to offer and so in many ways they rule the roost. Whatever they want is to be given to them (at times before they even know they want it) or we may harm their precious little psyches forever. Little children today, therefore, don't necessarily reflect the quality of selfless humility of 1st century Jewish children as Yeshua is using to teach the disciples.

At first, Jesus is talking about literal little children. But as He often does, He begins to morph the object of a lesson into something deeper than what is immediately apparent. The Jewish religious leaders especially did so regularly and such a procedure later gained some labels for just how far the object lesson might transform into something deeper or even become mysterious. So the P'shat level Jesus was speaking (the simplest most literal level of His message) was to say that God loves and values little children both from their physical human aspect and from their spiritual aspect. And whomever would think to harm these innocent little ones from either aspect would be judged for it. But as His discourse continues, the Remez level of His teaching (the hint of something deeper) emerges. Yeshua says:

CJB Matthew 18:5 Whoever welcomes one such child in my name welcomes me; 

Clearly the identification of the child with Jesus becomes part of the equation as does the Believing person that welcomes even a small child into the fold. So now we have to be alert that the term "little one" or "little child" takes on a deeper meaning as a person of any age that is new to trust in Christ, as well as at the same time keeping the meaning of literal little children. This concept is very difficult for most Christian Bible commentators (and perhaps most Bible students) to process because they see such matters from an either/or perspective. That is, Yeshua's statement can only mean literal little children or it can only mean all new Believers. But when we put on the mindset of 1st century Jews (this would have been Yeshua's mindset) then such a stark choice disappears. Meanings of profound, even inspired, words can be comfortably taken on multiple levels.

So what this amounts to is that little children that are drawn to Jesus can be seen as His legitimate followers just as much as adults of the age of accountability can. But for new Believers of all ages, just like little children, they have such little knowledge and experience that they can be misled rather easily. Or they can have their hopes and trust dashed either accidentally or on purpose nearly effortlessly. Thus great care must be taken of new Believers (sometimes in Christian-eze called Baby Christians) especially by the leadership. New Believers must… again like small children… be protected but also educated. One of the reasons in the West that it is a legal requirement for all children to go to school is the overriding need for education so that they can mature and operate successfully in a complex society. If they should not be educated (or they are improperly educated) then they will not mature or thrive as they should. It operates exactly the same for a new Believer. A new Believer needs to immediately begin an education program. The most basic trust in Yeshua that may amount to little more than being attracted to Him might be sufficient to get one's toe in the door to the Kingdom of Heaven. But maturation is expected. Or as the author of the Book of Hebrews puts it:

 CJB Hebrews 5:12 For although by this time you ought to be teachers, you need someone to teach you the very first principles of God's Word all over again! You need milk, not solid food! 

All to say that this is the context for interpreting this passage of Matthew 18. So what comes next is all important. In verse 6 it is not just that new Believers and little children who are drawn to Christ are to be treated humbly and with care, but Yeshua uses very strong language to warn those who would, for whatever their motivation, cause these vulnerable ones to stumble. He then declares "woe" to the one who sets a snare to cause that stumble. To emphasize His point, He urges that anyone who seems to see these "little ones" (again, literal children or new Believers) as easy prey to lord over in an unhealthy way, take whatever drastic action is needed to avoid it.

Yeshua then turns the tables by saying that those who are thinking to set snares for the "little ones" are actually setting snares for themselves. Thus if what a snare setter sees with his eyes is the impetus for determining to set a snare for the little ones, better to rid oneself of the eye that causes it. The same holds for the foot, because the foot represents no longer just the thought but now the action itself. Let me be clear: this is an expression. By no means is Jesus suggesting that anyone mutilate themselves so that they are not snare setters. It is simply strong language to make His point because the penalty for failing to heed this warning is so severe:

CJB Matthew 18:8 …Better that you should be maimed or crippled and obtain eternal life than keep both hands or both feet and be thrown into everlasting fire! 

From the far view, this is about those who would cause scandals to the Believing community, especially if those scandals are taking advantage of people of only small faith, or immature faith, who are naive and unguarded…and of children who are too innocent and helpless to protect themselves.

The punishment for doing something that Christ regards as despicable and as therefore disqualifying one from the Kingdom of Heaven, is for that snare setter to be thrown into Gei-Hinnom. Gei-Hinnom is the Valley of Hinnom in Jerusalem that was used as the city garbage dump. Fires burned there 24 hours a day 7 days a week. Animal carcasses, even body parts of humans, were thrown into it. Everything that nobody wanted anymore wound up in Gei-Hinnom. The fires stunk so bad that sulfur was thrown onto it to try and somewhat mask the wretched odors. So the image is of what Christianity would call Hell. There could be no worse fate than to be thrown into that burning trash heap.

The warning of the most gruesome punishment imaginable is followed up with:

CJB Matthew 18:10 10 See that you never despise one of these little ones, for I tell you that their angels in heaven are continually seeing the face of my Father in heaven. 

This is a really intriguing statement. Yeshua seems to be saying that these "little ones" have Guardian Angels in Heaven. And in fact the majority of Christianity has taken it to mean just that and made it part of Church doctrine concerning angels. I find that hard to argue against. Further, some ancient Jewish sources indicate more or less the same belief about angels that goes so far as to say that each person gets a personal angel. Psalm 91 says:

CJB Psalm 91:10-11 10 No disaster will happen to you, no calamity will come near your tent; 11 for he will order his angels to care for you and guard you wherever you go. 

The Targum of Jacob 2:5 says: "I am the angel who has been walking with you and guarding you from your infancy". Philo comments as much. The Book of Jubilees 35:17, the Targum of Job 43:10 and a number of other extra-biblical Jewish works confirm the Jewish belief that either there are many Guardian Angels that help people as needed, or that each person is assigned their own individual angel (I'll let you be the judge about just how to take the meaning). However unless what Yeshua uttered about little ones and their angels is merely an allegorical expression (unlikely) then God on earth confirms that as Believers we indeed have angels watching over us because that's the full time job of this particular group of angels! But even more they are allowed to be in God's very presence (when a Jew speaks of the face of God or the face of a person it means God's or that person's presence). I want to repeat: as Believers we have angels watching over us. Yeshua's words seem to be saying that EVEN the little ones (children and new Believers) are no exception and they, too, have been given Guardian Angels. So it's not like at some point, after a time, a Believer finally earns a Guardian angel. A Believer at any point in our walk with Jesus is assigned an angel, so no one should have any pride about having an angel look out for them; we all do. Yet is Jesus saying that God worshipping Jews who do NOT trust in Christ do NOT have a guardian angel? In full disclosure in absolute certainty I can tell you… I don't know.

After this statement some ancient Greek manuscripts add a verse 11, while others don't. Verse 11 (when included) says:

KJV Matthew 18:11 For the Son of man is come to save that which was lost.

We find that same sentence, word for word, in all Greek manuscripts of Luke 19:10. So it is pretty clear that some later Christian editor thought that adding it to Matthew 18 brought some needed point of clarification or maybe a more smooth segue from verse 10 to verse 12. It certainly doesn't change the meaning of the passage in any way.

Christ's question to open verse 12…"What do you think"… is used to get His disciples to pause and reflect.  He asks a question that on the surface is simply rhetorical; that is, He expects full agreement with His premise. He must have determined that by now, because of all that the disciples have been taught by Him, and watched Him in action, that it was time for them to begin to use that reservoir of knowledge and experience to draw some conclusions on their own. It's a question from Yeshua that most folks who have been Believers for any length of time have heard and it is that if a person owned 100 sheep and one wandered away and got lost, would you leave the other 99 and go to find it? A modern person in the risk averse West of the 21st century might say (if they were honest): goodness NO! Why would I put 99 sheep at risk for the sake of one who certainly didn't wander away by accident; it meant to. What we have to do is to keep in sight the core of the matter: it is still all about the "little ones". So we have to keep as our context that the issue is what happens to a little one…a child or a new Believer… who strays. Thus the stray sheep is a metaphor for a little one. This also means that we have to read this statement as inferring that the 99 sheep were mature enough and sufficiently wise NOT to stray and so it enables the Shepherd that watches over them to leave them for a short time, and to go off and find that one immature and unwise sheep. So even though often this story is thought to include the element of risking the well being of the other 99 to go rescue the 1, we soon find out that this is not the point at all (nor is risk to the 99 even contemplated).

Verse 13 says:

CJB Matthew 18:13 And if he happens to find it? Yes! I tell you he is happier over it than over the ninety-nine that never strayed!

The point is the joy over the one that was recovered, and not about risk for the 99 who were stable. Think of it this way: you and your wife and perhaps another adult couple bring your 5 year old nephew to Disney World. As you are walking and talking and taking in the sights, you suddenly realize that the child is missing. What would you do? You'd leave the adults who were mature and wise enough to care for themselves and go to find that child. After searching for nearly an hour, you finally find him afraid and crying, but safe and sound. Your relief and joy is overwhelming, and there was no thought of risk to the 3 you left behind as you searched to find the 1.

This illustration and comparison of sheep to God's people, and of shepherds to the leadership of the people, which Christ used wasn't invented by Him from thin air. In fact Yeshua must have had Ezekiel in mind especially because Ezekiel was one of the Prophets that spoke extensively about the Latter Days and the End Times. And Yeshua was quite self-aware of who He was and that His advent signaled the time of the first of two Latter Days. I want to pause here for just a moment to remind us all that Jesus was a human being and His mind operated like a human being… the perfect, ideal human being. Therefore He regularly spoke using well-worn Jewish cultural expressions, He employed the literary norms for His day such as Parables, He used illustrations of daily life and their familiar surroundings to help explain spiritual matters (and especially what the Kingdom of Heaven is like). He had unparalleled knowledge of the Holy Scriptures (what Christianity calls the Old Testament). He used all these things in His earthly ministry, so it should come as no surprise that He would mimic the words that His Father gave to His Prophet Ezekiel. Words that many, if not most, Jews had heard at one time in their lives. So let's take a few minutes to hear Ezekiel to help put Yeshua's words into an even greater context.

READ EZEKIEL CHAPTER 34 all

Hopefully you can see now where Christ is coming from in this matter of going after the 1 while leaving the more responsible 99. It is fascinating to me that the final words of Ezekiel chapter 34 are:

CJB Ezekiel 34:31 'You, my sheep, the sheep in my pasture, are human beings; and I am your God,' says Adonai ELOHIM." 

Did you catch it? The sheep and shepherd illustrations throughout these inspiring words are plainly said to be "human beings"; so there is no doubt as to the meaning. But also notice in Ezekiel that God is disgusted with the shepherds (the leadership) for NOT going after those who strayed and wandered from the flock. This doesn't necessarily mean that the strays are those who have renounced God. Rather it more means those who are immature, unwise (even foolish) and wandered away without realizing the negative impact and the dangerous consequences of their actions. At the same time, God says He lays the earthly responsibility on the leadership to try to rescue those who strayed. But should the leadership fail, God still doesn't abandon the wandering sheep. Thus back in Matthew 18 verse 14 we read:

CJB Matthew 18:14 Thus your Father in heaven does not want even one of these little ones to be lost. 

Folks, between Ezekiel and Yeshua we have been given a manual for how the Believing community is to handle the matter of those members who have sinned and fallen away. But the manual continues in verse 15.

Ben Witherington III astutely characterizes verses 15 -20 as a trouble-shooting handbook for recovering a fellow Believer or for disciplining a follower of Christ. So let's read this short section.

RE-READ MATTHEW 18:15 – 20

None of the other Gospel accounts contains this narrative; only Matthew. No doubt this is because of its uniquely Jewish cultural worldview. It is important that we set the context for what this passage is and is not talking about. This is NOT talking about criminal activity. The offenses are not only between humans, mostly they fall into the category of shaming someone or violating the unwritten Jewish etiquette or fairness code of the day. It is quite difficult for modern Westerners to wrap our minds around the matter of shame and honor. We have only in recent times gained a rather horrifying glimpse into a societal structure of shame and honor as the rise of extremist Islam has taken the cover off of the most negative consequences of such a system that is the norm for the Middle East, as we hear of honor killings, blood libels, beheadings, and so on. I don't have time to go into the several aspects of such a societal system but you can go the TorahClass.com lesson 19 of 1Kings for an overview of it and of the other 2 basic societal structures that exist.

In the West we operate in a system of guilt and innocence that necessarily revolves around a stable system of legislated and written rights and wrongs and what happens when someone is found guilty of committing a wrong. We call this codified system of rights and wrongs "laws". So when someone steals another's car, or commits a battery, lies in court, or murders we don't think in terms of someone committing a trespass against us, or offending us, or sinning against us. Rather they have broken the law and in such a system there is a perpetrator and a victim. But the shame and honor system operates differently. In that system there is an unwritten, but thoroughly understood, system of behaviors and etiquette that rides in parallel with that system's criminal law code. That is, the offense has nothing to do with right and wrong but rather one person doing something to another that brings shame upon that other. A person who has been shamed will do nearly anything to recover his honor because shame and honor represent a fundamental social status.

Ever since Mt. Sinai, God has been moving Israel away from a shame and honor system and into a guilt and innocence societal system. The Law of Moses is that God-given code of right and wrong, and just as importantly it specifies what is to be done to the person that is found guilty of committing the wrong. And the heart of that determination is what is known in the West as Lex Talionis: proportional justice. Therefore a person found guilty of stealing can't have his hand cut off or lose his life as a punishment. But a person who takes a life can, proportionally, lose theirs. And much in between. Yet in the 1st century, Jews still had remnants of shame and honor embedded not in their laws but in their culture. And most of the cultures that surrounded them were either shame and honor systems or, like the Jews. it had some elements of shame and honor in them.

So what we find in this passage is shame and honor terms being used, and the offenses spoken of between people are generally shame and honor-like (although not exclusively); it's a kind of mix. More specifically, this passage deals with things that the community of Believers ought not do to one another or to a display a wrong behavior that is not criminally illegal per se, but ought not be done anyway because they violate The Father's holiness code as well as bringing shame on a brother. Thus it's not that what is being prescribed by Christ is necessarily meant to bypass the criminal justice system of the Jews (or of the Romans for that matter), but rather these are the types of offenses that God finds wrong or inappropriate and so need to be handled within the community of Christ-worshipers. Thus because these offenses rise to a level of not achieving spiritual ideals, then they involve discipline that can rise to being banned from membership in the group, or being removed from a leadership position (but not necessarily from the community), or even (in a shame and honor manner) being shunned because they refuse to confess and to conform.

So with that understanding, look at verse 15. It begins: "Moreover if your brother commits a sin against you…" Instead of using the word sin as is done in the CJB, other Bible versions might use the term trespass or offense. Again, we must think of this as the breaking of community rules, which are to be based on God's holiness code (as found in the Law of Moses), but not as acts of criminality. At the same time we must not take the cases that are used as examples as hypothetical matters. These things must have been quite real and were happening, and so were causing Yeshua concern. So the trouble-shooting handbook Jesus speaks to His disciples sets down a system for dealing with these offenses, and it begins by quietly, privately, confronting the offending party. It really is a one-on-one situation in hopes that it can be dealt with without causing humiliation or shame but also remedying the matter.

This necessarily means that the offender either doesn't realize what he or she has done, or they feel justified in their action, or have yet to confess it and repent. So both parties sit down and talk about it, and the offended party explains why he believes he has been offended. At least so far in this passage the matter seems to be something that happened between 2 individuals as opposed to a member of the Believing community who displayed a wrong attitude or behavior but didn't necessarily harm a particular person or bring shame to them. The hope of this private confrontation is stated in the final words of verse 15: "If he listens to you, you have won your brother back". That's the hope of this protocol of trying to recover a brother. The goal is reconciliation and not discipline or punishment.

We must not try to remove this narrative from the context of the sheep and the shepherds, or from the "little ones". They are organically connected. So, the brother who feels offended is to deal with this matter privately in imitation of the shepherd and is to find and recover the offender… the sheep (the little one) that has wandered away. Hopefully no further action is needed. Let me add that depending on one's personality and temperament, this is not a terribly hard thing for the offended to do… or it seems impossibly hard. There are those of us who can confront rather easily, and others that would rather chew their own arm off than confront another person over an unpleasant matter. The challenge is that there really is no room given within the Believing community for anyone of any temperament to avoid such a private confrontation. I think part of the reason for this disregard of personality traits is that the person who won't confront doesn't just move on as it seems from the outside they have. Rather they tend to harbor a building resentment that no one else may know about it. This resentment can suddenly explode and lead to that person becoming an offender, him or her self, as he can no longer contain it. So it is always best to handle matters of personal offense immediately and forthrightly.

Verse 16 now goes to step 2. If step 1 (a private confrontation) doesn't work, then the offended is to take 1 or 2 other brothers with him and (still in private) attempt to get the offending brother to confess his offense. In other words, gentle persuasion has failed and now the matter becomes more public. This system of dealing with personal offenses is, again, not something exclusive that Christ is bringing to the table. In the Talmud, Yoma 45c, we find these words:

"Samuel said: Whoever sins against his brother, he must say to him, I have sinned against you. If he hears, it is well; if not, let him bring others, and let him appease him before them".

So Judaism has always seemed to contain this fundamental system of handling offenses between people that revolves around private confrontation in hopes of reconciliation, but then steps it up to bringing some witnesses to bolster the case against the offender in hopes he will finally give in and confess.

We'll stop here for today and continue next time with unpacking this very important passage that still has such pertinence among the body of Believers even in the 21st century.

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    THE BOOK OF MATTHEW Lesson 24, Chapter 7 Continued As we continue in Matthew chapter 7, we will review what we covered in the prior lesson. Let's begin by opening our Bibles and reading the opening verses.  RE-READ MATTHEW 7:1 – 6 Around a century ago, Thomas Walter Manson, a…

    THE BOOK OF MATTHEW Lesson 25, Chapter 7 Continued 2 Matthew chapter 7 concludes the Sermon on the Mount that began in chapter 5. I'm hoping that by this point a better understanding is being gained about the context and intent of Yeshua's long speech; a context that has been…

    THE BOOK OF MATTHEW Lesson 26, Chapter 7 Continued 3 In our previous lesson in Matthew chapter 7, Christ continues His Sermon on the Mount by making this unnerving statement in verses 22 and 23. CJB Matthew 7:22-23 22 On that Day, many will say to me, 'Lord, Lord! Didn't we…

    THE BOOK OF MATTHEW Lesson 27, Chapter 7 and 8 We'll conclude Yeshua's Sermon on the Mount today, which we have spent 17 lessons studying because of its incomparable value, and we'll also open the door into Matthew chapter 8. But first let's take a look back on the all-important…

    THE BOOK OF MATTHEW Lesson 28, Chapter 8 Continued As we delve deeper and deeper into Matthew's Gospel, to this point we have found three elements to be always present and repetitive; therefore it is crucial for us to notice them and to understand that Matthew has constructed his Gospel…

    THE BOOK OF MATTHEW Lesson 29, Chapter 8 Continued 2 We took another extensive detour last week in our continuing study of Matthew Chapter 8 to explore some of the Early Church Fathers in order to trace their viewpoint on the all-important matter of Believers in Christ having an obligation…

    THE BOOK OF MATTHEW Lesson 30, Chapter 8 and 9 We are in the midst of several miracle stories of Jesus. The first involved cleansing a man who had Tzara'at. The second was healing a house slave of his infirmities (at the request of a Roman army officer), without Christ even…

    THE BOOK OF MATTHEW Lesson 31, Chapter 9 We're going to spend a little more time today with the story that opens Matthew 9; that of the paralytic man who was brought to Christ so that he might be healed. Let's begin by re-reading verses 1 – 7. RE-READ MATTHEW…

    THE BOOK OF MATTHEW Lesson 32, Chapter 9 Continued The subject that we'll focus on to begin today's lesson is a dispute between John the Baptist's disciples and Yeshua's disciples, ostensibly over the subject of fasting; this is what Matthew 9:14 – 17 revolves around. We'll go forward today in…

    THE BOOK OF MATTHEW Lesson 33, Chapter 9 Continued 2 As we continue in Matthew chapter 9, we left off last time with verse 27 that says: CJB Matthew 9:27 27 As Yeshua went on from there, two blind men began following him, shouting, "Son of David! Take pity on…

    THE BOOK OF MATTHEW Lesson 34, Chapter 9 and 10 We'll conclude Matthew chapter 9 today and get into Matthew chapter 10.  What we've been reading in chapter 9 has all been occurring on the shores of the Sea of Galilee; largely in Yeshua's new hometown of Capernaum, itself a…

    THE BOOK OF MATTHEW Lesson 35, Chapter 10 Miracles are at the foundation of biblical faith. It begins with Creation itself as a miracle. After all, how does a Universe that never before existed have a definite beginning? Yet beyond simply declaring something a "miracle", we tend not to think…

    THE BOOK OF MATTHEW Lesson 36, Chapter 10 Continued As we continue today in our study of Matthew chapter 10 there's a couple of important context items to keep in mind. First, Matthew lived and wrote well after the events he is speaking about. He was not the Matthew (also…

    THE BOOK OF MATTHEW Lesson 37, Chapter 10 Continued 2 The topic of what Christ signified when He called Himself "the Son of Man" is how we ended our last lesson. In the Torah Class study of the Book of Daniel, lessons 20 and 21, I spent extensive time explaining…

    THE BOOK OF MATTHEW Lesson 38, Chapter 10 and 11 Of the several passages in Matthew chapter 10 that we studied last week, verses 26 – 31 dealt with fear, death, and the problem of evil. In context it had primarily to do with what Yeshua's 12 Disciples might face…

    THE BOOK OF MATTHEW Lesson 39, Chapter 11 From the panoramic view perhaps one of the main take-aways from all 4 Gospel accounts is that Yeshua was misunderstood by His own Jewish countrymen; and surprisingly by those one might think would have understood Him best. Since it is various individuals…

    THE BOOK OF MATTHEW Lesson 40, Chapter 11 Continued Perhaps one of the more important, yet difficult to capture, statements made by Christ is found in Matthew 11:11 – 15. Another comes at the end of the chapter that we'll get to later. We're going to get pretty detailed and…

    THE BOOK OF MATTHEW Lesson 41, Chapter 11 Continued 2 Before we continue in Matthew chapter 11, let's back-up a wee bit and reset the context. The first 19 verses of this chapter were about John the Baptist in relation to his connection with Christ. First, he was the foretold…

    THE BOOK OF MATTHEW Lesson 42, Chapter 11 and 12 We wrapped up the prior lesson with a message of awareness to a sad but dangerous reality within Christianity in modern times, in which not only is it acceptable within the academic branch of the Church for agnostics or even…

    THE BOOK OF MATTHEW Lesson 43, Chapter 12 We closed last week with discussing the establishment, purpose and ongoing relevance of the Sabbath. This stems from the opening verse of Matthew 12. CJB Matthew 12:1 One Shabbat during that time, Yeshua was walking through some wheat fields. His talmidim were hungry,…

    THE BOOK OF MATTHEW Lesson 44, Chapter 12 Continued While every chapter of the Book of Matthew is packed with important information for the Believer, chapter 12 is one of the meatiest of them all. This chapter also helps us to recognize something I highlight in the very first lesson…

    THE BOOK OF MATTHEW Lesson 45, Chapter 12 Continued 2 Of the several things Matthew continues to underscore in his Gospel, here in chapter 12 we seen this growing contrast… an unfriendly polarization, if you would… between Christ and the leaders of the Synagogue. As we read let's always remember…

    THE BOOK OF MATTHEW Lesson 46, Chapter 12 Continued 3 Last week in Matthew chapter 12 we left off with the thorny issue of what blasphemy of the Holy Spirit amounts to. And the reason that is important is because even Christ's death on the Cross can't atone for it.…

    THE BOOK OF MATTHEW Lesson 47, Chapter 13 Matthew chapter 13 begins this way: CJB Matthew 13:1 That same day, Yeshua went out of the house and sat down by the lake; 2 but such a large crowd gathered around him that he got into a boat and sat there while…

    THE BOOK OF MATTHEW Lesson 48, Chapter 13 Continued We began last week's lesson with a somewhat long dissertation about the true nature of parables because in Matthew's Gospel, chapter 13 is where Christ's use of parables begins in earnest. I'll briefly review.  One of the most important elements of…

    THE BOOK OF MATTHEW Lesson 49, Chapter 13 Continued 2 Do you want to understand what the Kingdom of Heaven is like? Assuming you are Believers in the God of Israel and His Son, Yeshua, then little is more important in our faith journey than to pursue this understanding. In…

    THE BOOK OF MATTHEW Lesson 50, Chapter 13 Conclusion "Communion with God by means of prayer, through the removal of all intruding elements between man and his Maker, and through the implicit acceptance of God's unity, as well as an unconditional surrender of mind and heart to His holy will,…

    THE BOOK OF MATTHEW Lesson 51, Chapter 14 The first dozen verses of Matthew chapter 14 bring us back to the subject of John the Immerser; more specifically it tells us of his death. That he was in prison was already established back in chapter 11. Now chapter 14 begins…

    THE BOOK OF MATTHEW Lesson 52, Chapter 14 Continued Keep your Bibles open and handy as we're going to do much reading today.  The beginning of Matthew chapter 14 was covered in the previous lesson. It is the story of the execution of John the Baptist. The request for his…

    THE BOOK OF MATTHEW Lesson 53, Chapter 15 Today we start Matthew chapter 15. The first 20 verses represent perhaps one of the most controversial segments of any Gospel account. There is a parallel account of this same incident in Mark 7. We'll look it at as well because it…

    THE BOOK OF MATTHEW Lesson 54, Chapter 15 Continued We'll continue this week in Matthew 15, one of the more challenging (and therefore controversial) chapters in the New Testament. At the same it is one of the most inspirational, instructional, and therefore among the most important for Believers to get…

    THE BOOK OF MATTHEW Lesson 55, Chapter 15 Conclusion Before we continue in Matthew 15 today there's a couple of housekeeping issues I would like to get out of the way because I am regularly asked about it and enjoy the opportunity to offer an explanation. The first is my…

    THE BOOK OF MATTHEW Lesson 56, Chapter 16 Who is Yeshua? What is Yeshua? This is a question that has yet to be fully answered to this point in Matthew, and even though most 21st century Christians think it is an answered and settled matter in The Church, it is far from…

    THE BOOK OF MATTHEW Lesson 57, Chapter 16 Continued I began the previous lesson with the rhetorical questions: who is Yeshua? What is Yeshua? It is such a complex issue that as we go through this chapter I'll continue to weave-in some needed background about the historical Jesus so that…

    THE BOOK OF MATTHEW Lesson 58, Chapter 16 Continued 2 We will continue to carefully work our way through Matthew in this chapter that is nearly a Gospel within a Gospel. Some of the more elite Bible scholars of the past make chapter 16 of Matthew among their most extensive…

    THE BOOK OF MATTHEW Lesson 59, Chapter 16 and 17 Last week in our study of Matthew chapter 16 we ended with an important topic Yeshua raised beginning in verse 24, which is the high cost of being His disciple. Let's immediately go to our Bibles and read from verse…

    THE BOOK OF MATTHEW Lesson 60, Chapter 17 We opened Matthew chapter 17 last week, which begins with one of the landmark occurrences within Yeshua's short ministry on earth: The Transfiguration. I promised that we'd try to untangle the meaning of it and we'll do that shortly. This is going…

    THE BOOK OF MATTHEW Lesson 61, Chapter 17 Continued Last week we concluded our study of the opening portion of Matthew chapter 17 that focused on The Transfiguration. Truly this nearly unfathomable event of an epiphany of Moses, Elijah, and Jesus together is one of the most mysterious in the…

    THE BOOK OF MATTHEW Lesson 62, Chapter 17 and 18 Last week we began to delve into the interesting story that ends Matthew chapter 17 about a certain tax collector coming to Capernaum where Yeshua was residing with Peter, and the tax collector asks the question " doesn't your Master…

    THE BOOK OF MATTHEW Lesson 63, Chapter 18 We began chapter 18 last week and immediately the topic became humility. It is that humility is to be perhaps the chief virtue for anyone hoping to enter the Kingdom of Heaven. Verses 1 – 14 are essentially an examination of Godly…

    THE BOOK OF MATTHEW Lesson 64, Chapter 18 Conclusion We began to study Matthew 18:15 – 20 last week and shortly we'll re-read that section. Before we do that we need to set the context. This is necessarily going to involve some amount of sermonizing to go along with the…

    THE BOOK OF MATTHEW Lesson 65, Chapter 19 We begin chapter 19 of Matthew's Gospel today, and it begins with a bang. Immediately some dicey subjects arise; dicey for the 1st-century Jewish community and they remain problematic for God worshippers to this day. The subjects are divorce, monogamy, and celibacy.…

    THE BOOK OF MATTHEW Lesson 66, Chapter 19 Continued Marriage, divorce, polygamy versus monogamy, and celibacy… these were all important issues in Yeshua's time, and remain so in the modern era. While polygamy in the Western developed world is found only in smallish and offbeat remnants of our societies and…

    THE BOOK OF MATTHEW Lesson 67, Chapters 19 and 20 In Matthew chapter 19 we find the story of the rich man who asked Yeshua how he could obtain eternal life. We find this same story in Mark and Luke as well, with only minor differences. Let's re-read it. RE-READ…

    THE BOOK OF MATTHEW Lesson 68, Chapter 20 We began Matthew 20 last week and dealt with the Parable of the Fair Farmer who paid the same amount of money to workers that had labored from dawn to dusk equally as workers that had worked perhaps no more than an…

    THE BOOK OF MATTHEW Lesson 69, Chapter 21 The first 20 chapters of Matthew have set the stage for what we'll encounter beginning in chapter 21. Those chapters could almost be set apart and in summation titled "How We Got Here From There".  Thus far we have learned much about…

    THE BOOK OF MATTHEW Lesson 70, Chapter 21 Continued As we opened Matthew chapter 21 last week we read about what Christianity calls the Triumphal Entry. In this short but revealing action in Yeshua's life and mission, He enters Jerusalem riding upon a donkey, accompanied with the donkey's foal. This…

    THE BOOK OF MATTHEW Lesson 71, Chapter 21 Continued 2 In Matthew chapter 21 Yeshua's journey to the cross is gaining speed as the proverbial snowball rolling down a steep hill. We find Him having now arrived at the place of His foretold and impending death: Jerusalem. In many ways…

    THE BOOK OF MATTHEW Lesson 72, Chapter 22 Today we open Matthew chapter 22. It begins with quite a long Parable. Unlike some of the other metaphorical and symbolic illustrations that Jesus has been using to instruct and to reply, this is a true Parable in the Hebrew literary sense…

    THE BOOK OF MATTHEW Lesson 73, Chapter 22 Continued Matthew chapter 22 records a series of hard-hitting verbal reprimands and instruction that Jesus had with some representatives of the Temple organization and others from the Synagogue organization. Generally speaking, these two organizations were populated and led by members of two…

    THE BOOK OF MATTHEW Lesson 74, Chapter 22 Continued 2 When we follow Yeshua's career on earth and especially His Wisdom teachings, we find that just as in the manner our teachers taught us in elementary, High School and college, over time He built-up knowledge in His followers by starting…

    THE BOOK OF MATTHEW Lesson 75, Chapter 23 In opening Matthew 23, if I were to give it a title, it would be "Exposing the Hypocrisy of the Leadership". It is an interesting reality that as a person gets older and knows that death is not far off, or at…

    THE BOOK OF MATTHEW Lesson 76, Chapter 23 Continued Our study of Matthew 23 continues today, but bear with me before we re-open it's inspired pages. Early in the Book of Genesis we learned of a fundamental governing dynamic of God: He divides, elects, and separates. One of the most…

    THE BOOK OF MATTHEW Lesson 77, Chapter 23 Continued 2 Because I had the great privilege of being raised in a Christian household from my earliest age, my family and I spent every Sunday in Church. Child Psychologists and most parents (especially moms) can verify that even when a child…

    THE BOOK OF MATTHEW Lesson 78, Chapter 23 Conclusion As we inch closer and closer to Yeshua's death on the cross in Matthew's Gospel, there's so much context and background and many subjects that we encounter that are in need of explanation and fleshing out that at times we're going…

    THE BOOK OF MATTHEW Lesson 79, Chapter 24 Before we dive into Matthew chapter 24, I think it is best to first offer you an exposition and summary of not only what we have learned thus far in Matthew about the crucial role that Jesus plays in Redemption History, but…

    THE BOOK OF MATTHEW Lesson 80, Chapter 24 Continued Last week I installed a framework for us to try to better comprehend not only what we have learned thus far in the Gospels about Yeshua's role in Redemption History, but also about the several stages of it. And that beginning…

    THE BOOK OF MATTHEW Lesson 81, Chapter 24 Continued 2 The Gospel of Matthew is a delight to teach because it offers such opportunities to provide application to our modern lives, as well as to prepare us for what lay ahead. Chapters 24 and 25 form what is nearly universally…

    THE BOOK OF MATTHEW Lesson 82, Chapter 24 Continued 3 If the End Times matters to you; if where we likely stand in the timeline of Redemption History matters to you; then the study of Matthew chapter 24 and 25 are crucial to your understanding and I don't want to…

    THE BOOK OF MATTHEW Lesson 83, Chapter 24 Continued 4 For the majority of New Testament commentators, the explanation of Matthew chapter 24 is among the most (if not the most) extensive required of all the Gospels combined. The main reason is because Yeshua speaks so considerably about the future…

    THE BOOK OF MATTHEW Lesson 84, Chapter 24 Continued 5 Matthew 24:30 says: Then the sign of the Son of Man will appear in the sky, all the tribes of the Land will mourn, and they will see the Son of Man coming on the clouds of heaven with tremendous power…

    THE BOOK OF MATTHEW Lesson 85, Chapter 24 and 25 Verse 42 of Matthew chapter 24 sums up perhaps Yeshua’s most indispensable teaching about the End Times: CJB Matthew 24:42 So stay alert, because you don't know on what day your Lord will come.  Awareness, alertness, and preparedness form the recurring…

    THE BOOK OF MATTHEW Lesson 86, Chapter 25 Continued In our previous lesson we ended with delving into the fascinating and illuminating Parable of the Talents. The most common method within Christianity (and often within Messianic Judaism) to study or preach this parable is by using allegories to separate out…

    THE BOOK OF MATTHEW Lesson 87, Chapter 25 and 26 Last week the ending portion of our study was essentially a word picture of the final judgment that also goes by the name Judgment Day. This is one of those things that isn’t particularly pleasant for a Pastor or Bible…

    THE BOOK OF MATTHEW Lesson 88, Chapter 26 Last week we began what is popularly known as the Passion Narrative, which essentially dominates the remaining chapters of Matthew’s Gospel. The circumstances of leading up to Christ’s execution, burial, resurrection, and the immediate aftermath represents probably the most focused upon portion…

    THE BOOK OF MATTHEW Lesson 89, Chapter 26 Continued When we closed our study on Matthew chapter 26 last time, we had been looking at the rather strange act of the common Jewish woman in Bethany that had just poured a great deal of costly perfumed ointment on Christ’s head.…

    THE BOOK OF MATTHEW Lesson 90, Chapter 26 Continued 2 We open today with what is known as the very intriguing Last Supper. Clearly from the way in which this event is covered in all the Gospel accounts, each writer sees it as dramatically meaningful for those who love and…

    THE BOOK OF MATTHEW Lesson 91, Chapter 26 Continued 3 In our previous study of Matthew chapter 26 we took a careful look at a rather peculiar ceremony that took place at an unknown location within the city walls of Jerusalem, with Jesus and His 12 disciples in attendance. It…

    THE BOOK OF MATTHEW Lesson 92, Chapter 26 Continued 4 When we left off last time in Matthew 26, Yeshua had just been identified by Judas and betrayed to the Temple authorities. It was nighttime, a short time after the Last Supper, and so it occurred within the first few…

    THE BOOK OF MATTHEW Lesson 93, Chapter 27 Matthew chapter 26 concluded with a mixed group of Jewish religious leadership, representing both the Temple and the Synagogue authorities, gathering at night in an official capacity at the High Priest Caiaphas’s home with one purpose in mind: to find false allegations…

    THE BOOK OF MATTHEW Lesson 94, Chapter 27 Continued Verses 11 through 26 in Matthew chapter 27 have been perhaps the chief source for persistent anti-Semitism within our faith; and this has been so for as much as 1800 years. The question these verses have been alleged to deal with…

    THE BOOK OF MATTHEW Lesson 95, Chapter 27 Continued 2 As we are nearing the end of our extensive study of Matthew’s Gospel and all that has been revealed about Jesus’s life and teachings along the way, we have arrived at the epic Redemption History milestone that had it’s beginning…

    THE BOOK OF MATTHEW Lesson 96, Chapter 28 END Today, we shall conclude what amounts to a 2-year study of the Gospel of Matthew. Although there are some additional facts and events surrounding Christ’s death, resurrection is far and away the central matter of chapter 28, as it ought to…