BIBLE ATUDY – THE GOSPELS

GOSPEL OF MATTHEW – PART 2

SPIRITUAL CONFLICT {14:1–16:12}

In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Yeshua {cf. 17:12}. The true King is not Herod but Yeshua. He is Sovereign over nature itself {14:13-36} -- YHVH incarnate, “YHVH with us,” who feeds the hungry multitude in the wilderness {as YHVH once provided manna} and walks upon and calms the sea {see Psalm 89:9}. Peter models believers’ faith, fear, and utter dependence on Yeshua {Matthew 14:28-31}. The Pharisees and teachers of the Law appear to worship YHVH but in fact are devoted to their own traditions, which they offer not as supplements but as rivals to the Word of YHVH {15:1-9}. In verses 10-20 Yeshua teaches both that ceremonial Law apart from moral Law becomes empty ritual, and that the old distinction between clean and unclean foods {Leviticus 11} is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Yeshua enters pagan territory, heals a Canaanite {15:21-28} and feeds a Gentile multitude {verses 29-39}. Pharisees and Sadducees, for all their differences, are united in their opposition to Yeshua {16:1-12}.

THE COMING SALVATION {16:13–17:27}

Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Yeshua to be “the Moshiach, the Son of the living YHVH” -- a recognition of Yeshua’ Deity granted by divine revelation {16:13-17; cf. 11:25-26}. As it is YHVH the Son who possesses and builds the Church, Satan and death are victims rather than victors. Yeshua will build His Church on Peter’s confession that Yeshua is the Moshiach, the Son of the living YHVH. The apostles’ prohibiting and granting entry into the church {“binding” and “loosing,” respectively} depends upon the prior decision of heaven {i.e., YHVH’s revelation of apostolic teaching}. In face of Peter’s confession and the persistent false notions of messiahship {16:20, 23}, Yeshua now {for the first time} predicts His sufferings and coming glory {verses 21-28}. In anticipation of that glory, Yeshua is transfigured before certain disciples; Moses and Elijah join YHVH the Father in bearing witness to the unique splendour of YHVH the Son {17:1-8}. Yeshua then demonstrated His power by combating demonic powers {verses 14-18} and exhibited His authority by choosing to pay the temple tax using miraculous means {verses 24-27}.

GREATNESS IN THE KINGDOM {18:1-35}

In this, the fourth of Matthew’s five great discourses, Yeshua concentrates on the character and attitudes of Church members. He calls upon His followers both to become and to welcome the lowliest {18:1-5}. Leaders especially are enjoined to deal harshly with themselves but gently with those under their care {verses 6-9}. Remembering the Father’s love for sinners, believers are to make every effort {both by prayer and by personal initiative} to restore offending brothers, with excommunication being the last resort {verses 10-20}. Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them {verses 21-35}.

INSTRUCTIONS ON THE WAY TO JERUSALEM {19:1–20:34}

Given YHVH’s Creation ordinances, says Yeshua, divorce itself is never Commanded; it is only permitted in the case of sin -- that is, where the marital bond has already been severed through infidelity {19:1-9}. As in 5:17-48, Yeshua calls His followers to radical obedience {19:10-12}. Besides instructing disciples to become like children {18:1-4}, Yeshua embraces children themselves with His love {19:13-15}. He appeals likewise to the rich young man {verses 16-22}; but the man, while faithful to the Commands about love of neighbour, is too bound by his wealth to give himself unreservedly to loving YHVH. Yet those who abandon all to follow Yeshua will receive wealth untold in the coming Kingdom {verses 27-30}. The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious YHVH {20:1-16}. None -- not even the rich -- are beyond the power of His grace. But YHVH offers free salvation at great cost to Himself {verses 17-19}. Confronting competitiveness and ambition among His followers, Yeshua teaches them that true greatness lies not in lording it over others but in serving them {verses 20-34}, as shall be supremely demonstrated in His death as “a ransom for many” {verse 28}.

CONFRONTATIONS IN JERUSALEM {21:1–22:46}

As the Servant-King {cf. 3:17}, and as the Moshiach destined for suffering {cf. 16:16-21; 20:28}, Yeshua enters Jerusalem not upon a war horse but upon a donkey’s colt, for He purposes not to declare war on His enemies but to hand Himself over to them -- and thus achieve His triumph through defeat {21:1-11}. As Adonai of the temple, He demands that its commerce be halted and that it becomes {as YHVH ordained} a place of worship for everyone, including the sick, the young, and the alien {21:12-17; cf. Mark 11:17}. He outwits those who refuse to acknowledge the heavenly source of His and John’s authority {Matthew 21:23-27}. In dramatic and devastating fashion, first visibly {by cursing the fig tree -- verses 18-22} and then verbally {in the three parables of 21:28–22:14}, Yeshua pronounces judgment upon those Jews who have refused to acknowledge Him as Moshiach and Son of YHVH. Henceforth, the true people of YHVH are those who believe in Yeshua, whether Jews or Gentiles. He calls upon His people to pledge their supreme allegiance to YHVH. In the resurrection what will matter most is one’s relationship to YHVH {22:23-33}. Indeed, he who loves YHVH with his whole being and his neighbour as himself has kept the two foundational Commandments of the Old Testament {verses 34-40}. Henceforth, submitting to YHVH means rightly recognizing Yeshua; He is indeed David’s Son {Matthew 1:1}, but He is supremely David’s Adonai -- the exalted Son of YHVH {22:41-46; cf. 16:16}.

WOES UPON THE SCRIBES AND PHARISEES {23:1-39}

Five reasons are stated for Yeshua’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching {23:1-4}, their external purity conceals inner rottenness {verses 25-28}, and they appear to champion YHVH’s cause but are really enemies of YHVH’s servants {verses 29-36}. Second is the pride that prompts their hypocrisy {24:5-12}. Third is their exploitation of, and their baleful influence upon, those under their charge {verses 13-15}. Fourth is their preoccupation with the minutia of the Law to the neglect of its weightier matters {verses 16-24}. Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience {verses 33-39}.

THE COMING OF THE END {24:1–25:46}

The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection {for both Yeshua and His disciples} between the coming destruction of Jerusalem and the end of the age {24:1-3}. Yeshua first characterizes the time between His first advent and His return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of YHVH’s people, and the universal proclamation of the gospel of the Kingdom {verses 4-14}. Then Yeshua speaks of the catastrophe that is soon to befall the Jewish nation in particular {as already foretold in 22:7; 23:38}, culminating in the destruction of Jerusalem and its temple in AD 70 {24:15-25}. Sometime thereafter {but after an interval known only to YHVH the Father -- verse 36}, the Son of Man will return in great glory, amid apocalyptic signs, to gather His people {verses 26-31}. The present generation will not pass away before judgment falls upon Israel {verses 15-25}, so let listeners take heed {verses 32-35}. The same warning applies to the more remote coming of the Son of Man {verses 36-51}: both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Yeshua tells the parables of the wise and foolish virgins {25:1-13} and the talents {verses 14-30}. The concluding parable of the sheep and the goats {verses 31-46} speaks of the urgent necessity of making the right response to the “brothers” -- that is, the messengers -- of the Moshiach; those who feed, clothe, and otherwise care for the messengers of the Moshiach thereby testify to their reception of the apostles’ message and their Adonai {cf. 10:40-42}.

THE ROAD TO GOLGOTHA {26:1–27:26}

As though in response to Yeshua’ own prediction, the chief priests and the elders hatch their murderous plot {26:1-5}, soon to be aided by Judas {verses 14-16}. The anointing at Bethany {verses 6-13} testifies to the extravagance of love and the imminence of death. At the Passover meal {verses 17-30}, signalling at what sacrifice the new exodus comes about {cf. 2:15}, Yeshua interprets His forthcoming death as an atoning sacrifice for the forgiveness of sins {26:26-28; cf. 1:21} and anticipates the day of final victory over sin and death in the consummated Kingdom {26:29}. Yeshua’ agony in Gethsemane {verses 36-46} expresses His horror over taking His people’s sins upon Himself. By a stupendous act of filial obedience, He submits His will to the Father, that the Scriptures might be fulfilled {26:54; cf. Isaiah 53}. As the Servant of YHVH destined to suffer, Yeshua resists attempts to thwart His arrest {26:47-56}. The Jews’ supreme court {the Sanhedrin} and their loftiest religious official {the high priest} condemn Yeshua as a blasphemer because He dares to identify Himself as “the Moshiach, the Son of YHVH” {26:57-68; cf. 16:16}. As though joining the court’s
repudiation, Peter -- in fulfilment of Yeshua’ prophecy {26:31-35} -- disclaims knowledge of Yeshua {verses 69-75}. Judas’s disillusionment finds expression in suicide {27:3-10}. The Jews hand Yeshua over to Pilate the Roman governor {verses 1-2}, he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Yeshua as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot {verses 11-25}. He releases Barabbas and delivers Yeshua to be crucified {verse 26}.

THE DEATH OF YESHUA {27:27-66}

Following His humiliating treatment at the hands of the Roman soldiers, Yeshua is led to the place of execution; weakened by the beatings, He requires assistance {27:27-32}. He refuses the proffered narcotic so that He might keep His head clear {verse 34}. His being executed with malefactors {verse 38} testifies to the purpose of His death {cf. 1:21}. A steady stream of abuse is hurled at Him, in blasphemous disregard of the truth of the superscription “This is Yeshua the King of the Jews” {27:37-44}. Finally, out of the darkness Yeshua utters the cry of dereliction; now is revealed the ultimate horror {that from which His soul shrank in Gethsemane}, the sin-bearer’s supreme agony -- the beloved Son’s abandonment by the Father {verses 45-49}. Having cried out with a loud voice {cf. John 19:30}, Yeshua dies {27:50}. Immediately, the saving effects of His death become evident {verses 51-53}: sinners, now forgiven, have access to the Holy YHVH {the veil of the temple is rent asunder}, and there is hope of resurrection for those who have died. As at the beginning {2:1-12}, Gentiles instead of Jews confess Yeshua {27:54; contrast 26:63-65}. Joseph’s careful attentiveness to Yeshua’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Yeshua’ power {27:57-66}.

THE TRIUMPH OF THE SAVIOR {28:1-20}

Amid great glory and power and joy, the Savior’s victory over death is announced and attested {28:1-7}. The risen Yeshua appears first to the women who stayed with Him during His crucifixion {28:8-10; cf. 27:61; 28:1}. The Jews’ response to the guards’ report signals their growing desperation before irresistible reality {28:11-15}. Meeting with the 11 disciples on the mountain in Galilee {verses 16-20}, Yeshua, the new Moses, continues His Instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the Name of the Triune YHVH and by teaching them to obey all that Yeshua has Commanded. The apostles go forth in the assurance that Yeshua -- as Adonai -- stands over them, and that Yeshua -- as Immanuel -- stands with them until the very end of the age.

BIBLE STUDY – THE GOSPELS

GOSPEL OF MATTHEW – PART 1

First Gospel and first book of the New Testament.

AUTHOR

Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi {see Mark 2:14; Luke 5:27, 29}. Before Yeshua called him, he was a tax collector {Matthew 9:9 ff.}. It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when Adonai called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax {Matthew 17:24}, a four-drachma coin {verse 27}, and the various talents {18:24; 25:15 ff.}.

DATE AND PROVENANCE

Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was:

1 -- recognized in the early church as the first Gospel

2 -- written to those who first needed a written account -- the Jews, and

3 -- placed first in the New Testament canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem {AD 70} because the temple is spoken of as still standing {Matthew 24:15}. Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.

PURPOSE

APOLOGETICS

Matthew wrote to a community of Greek-speaking Jewish believers, located in a centre such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Yeshua and the believer’s community. Matthew wrote as a Jew for Jews. In Yeshua of Nazareth, Matthew contends, the Old Testament reached its appointed goal. Yeshua is the Moshiach of Israel’s expectation. In the opening chapter Matthew identifies him as “the Son of David, the Son of Abraham” {1:1}, indeed as “YHVH with us” {verse 23}. In later chapters Yeshua is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book {Matthew 1:22–27:10} the events of Yeshua’ life are represented as the “fulfilment” of Old Testament prophecies. He comes to offer Israel salvation from sin {1:21}. Nevertheless, the Jews have rejected Him as their Moshiach, and have thus placed themselves in the most perilous position {11:20-24; 21:33-46}. One explanation for Israel’s rejection of Yeshua is the failure of the Jewish religious leadership to prepare the people for His coming. In the strongest language, Matthew denounces the teachers of the Law and the Pharisees. They have forsaken the Word of YHVH in favour of their own traditions {chapter 15}.

TEACHING THE CHURCH

Matthew also wrote as a believer for believers. He presents Yeshua as a new Moses, indeed as YHVH incarnate, expounding His own Law for His people {chapter 5}, now newly constituted around his person under the leadership of the apostles {10:2-4; 16:18-19; 23:8-10}. If the believers is to function properly, the teaching of the Moshiach on a host of moral and spiritual issues must be taken with utmost seriousness {chapters 5–7, 18}. To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of YHVH concerning the Person and work of Yeshua. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Yeshua’ teachings in five major discourses {interlocked with narrative portions} in which teachings of the same kind are clustered together {e.g., chapter 10 consists of a charge to missionaries, and chapter 13 consists of seven parables of the Kingdom}. Matthew’s leading theological themes may be identified as the Son of YHVH {Yeshua is YHVH incarnate, “YHVH with us”}, the Kingdom of YHVH {in Yeshua, YHVH is invading history to inaugurate his final rule}, the salvation of YHVH {as the Servant-King, Yeshua has come to “save His people from their sins,” 1:21}, and the people of YHVH {Yeshua has come to build His Church, a redeemed Community consisting of both Jews and Gentiles}.

CONTENT

THE COMING OF THE SAVIOR {1:1–2:23}

His Name reveals His mission: “Yeshua” {1:1} means “YHVH saves.” He is “the Son of Abraham,” Who comes to fulfil YHVH’s ancient promises to Jews and Gentiles {Genesis 12:1-3}. He is “the Moshiach,” the Son of David {Matthew 1:1}, Who comes to inaugurate the Kingdom of YHVH {4:17}. More than that, as evidenced both by prophecy {1:22-23} and by the nature of His conception {verses 18-20}, He is “YHVH with us” -- now come to “save His people from their sins” {verse 21}. As the Son of David, and in accord with prophecy, He is born in Bethlehem {2:1-6}. Drawn by the star of Israel’s Moshiach {cf. Numbers 24:17}, Gentiles come to worship Him {Matthew 2:1-12}. When Herod seeks to destroy Him, Yeshua finds sanctuary in a gentile land; YHVH’s calling His Son from Egypt marks the beginning of a mighty saving work -- nothing less than a new exodus under Yeshua, the new Moses {verses 13-20}. Having been born in the humblest of circumstances, Yeshua now comes to live in Nazareth {verses 21-23}.

THE BEGINNINGS OF MINISTRY {3:1–4:25}

In face of the judgment that Yeshua is about to execute {as evidence of the Kingdom’s arrival}, John the Baptist calls Israel to repentance {3:1-12}. Yeshua’ submission to John’s baptism, and the voice from heaven, show Him to be a King who serves His subjects by taking their sins upon Himself {verses 13-17}. Like Israel at the exodus, Yeshua is led into the wilderness for a period of testing {4:1}. When the devil seeks to turn Him away both from YHVH and from His appointed mission, Yeshua gains victory by depending upon YHVH and His Word {verses 1-11}. Returning to Galilee, Yeshua deliberately settles in territory with both Jewish and Gentile inhabitants {verses 12-16} and begins a ministry of preaching {like John, He calls for repentance in face of the dawning Kingdom}, teaching {He calls His first disciples}, and healing {verses 17-25}.

THE SERMON ON THE MOUNT {5:1–7:29}

Just as Moses ascended Sinai to receive YHVH’s Law for Israel, so Yeshua -- as both the new Moses and as YHVH incarnate -- ascends the mountain to set forth His instruction for the citizens of the Kingdom of YHVH {5:1-2}. He begins with gospel {not Law}, declaring that YHVH shall surely save those who -- beset by sin -- trust in YHVH’s mercy, obey His Commands, and long for Him to establish His righteous rule in the earth {verses 3-12}. Toward that end, disciples are a preservative {salt} and a witness {light} in a sinful society {verses 13-16}. As the One Who has come NOT to abolish the Law and the Prophets but to bring them to completion {i.e., to usher in the new age to which the Old Testament pointed -- verse 17}, Yeshua calls His disciples to steadfast obedience to YHVH’s Law as now expounded by the Lawgiver Himself {verses 18-20}. YHVH’s Commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come {verses 21-48}. In their giving, praying, and fasting, disciples are to combat hypocrisy by YHVH-centeredness and self-forgetfulness {6:1-18}. Adonai’s Prayer {verses 9-13} calls upon YHVH to honour His Name by establishing His rule on earth, and to pardon, protect, and provide for His children. Given this prayer, and given the disciples’ YHVH-centred view of reality {verses 19-24}, there is no cause for anxiety {verses 25-34}. Disciples must be discerning without being judgmental {7:1-6}, and depend on YHVH for the power needed to love others {6:7-12}. Having completed His exposition of the Law {5:21–7:12}, Yeshua now calls would-be disciples to follow Him {7:13-14}, warns against false teachers {verses 15-20}, and insists that true disciples do YHVH’s will {verses 21-23}.

THE AUTHORITY OF YESHUA {8:1–9:38}

Having given his authority verbal expression in teaching {7:28-29}, Yeshua now gives it visible expression in a series of healing miracles, again revealing Himself as the Servant of Isaiah {8:17}. He heals a leper, a centurion’s servant, and a bleeding woman by His Word {8:1-13; 9:20-22}. His touch dispels a fever and raises a dead person {8:14-15; 9:23-25}. A combination of word and touch cures the blind {9:27-31}. As “YHVH with us,” Yeshua calls for unqualified allegiance {8:18-22}. Though lacking even, the natural protection enjoyed by animals {verse 20}, He demonstrates His Sovereignty over the natural world -- and thus His Deity -- by calming the storm {verses 23-27}. In direct confrontations with demons, He shows His Superiority over them {8:28-34; 9:32-33}. Exercising YHVH’s own authority, He declares sins forgiven {9:1-8} and calls sinners to repentance and to discipleship {verses 9-13}. Joy over the Kingdom’s inauguration is mingled with longing for its consummation {verses 14-17}. The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.

YESHUA’ CHARGE TO THE MISSIONARIES {10:1-42}

In response to the prayers that He has Commanded, the Moshiach now invests 12 disciples with apostolic authority and sends them out into His harvest field {9:37–10:4}. The discourse speaks both of the apostles’ immediate mission {10:5-15} and of the church’s broader mission {verses 16-42}. For now, the apostles are to concentrate on evangelizing Jews {verse 6}, in preparation for the mission to Gentiles {28:19}. The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them {10:11-15}. In the broader mission, there is sure to be persecution {verses 16-19, 24-25}, but this will actually aid the witness {verses 17-23}. YHVH will save His faithful missionaries {verses 19-23} but judge those who oppress them and who disown the Moshiach {verses 26-39}. A sure reward awaits both the herald and the recipient of the message {verses 37-42}.

MOSHIACH ADONAI {11:1–12:50}

The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Yeshua {11:2-6}. Like His herald, Yeshua meets with widespread hostility and indifference {verses 7-19}. Given the finality of the grace attending His ministry, those who reject Him will suffer the severest judgment {verses 20-24}. Yet there are others -- the lowly, the burdened, the teachable -- who learn {by revelation from YHVH the Father and YHVH the Son} that the “Adonai of heaven and earth” is also the “gentle and humble” YHVH Who comes to give rest to those who trust in Him {verses 25-30}. As the one who ushers in the new age {12:6}, Yeshua claims that He is Adonai of the Shabbat {verses 1-8}. True rest {11:29} comes to those who come to Yeshua. Viewing Yeshua as the destroyer of the Shabbat, the Pharisees ascribe His miraculous powers to Satan {12:22-24}. On the contrary, says Yeshua, the rule He is inaugurating is crushing Satan’s empire {verses 25-29}. To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit {verses 30-32}; the Words of Yeshua’ accusers expose them as persons destined for condemnation {verses 33-37}. The requested sign from heaven will not be given. Yeshua’ resurrection is the only sign they need.

THE PARABLES OF THE KINGDOM {13:1-58}

This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil -- hard, shallow, cluttered, and fruitful -- illustrate the various responses to Yeshua’ preaching {13:3-9, 18-23}. As those who have received Yeshua’ proclamation of the Kingdom {4:17}, the disciples are given more light, but the crowds must accept that initial proclamation before further light is given {13:10-17, 34-35}. In both the parable of the weeds {verses 24-30, 36-43} and the parable of the net {verses 47-50}, Yeshua assures His disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments {cf. 7:1-5}. The parables of the mustard and the yeast {13:31-33} contrast the smallness of the Kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl {verses 44-46} depict the Kingdom as a value far surpassing all others {cf. 6:33}. Thus, illuminated by Yeshua, disciples have new treasures to add to their old {13:51-52}. The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility {verses 53-58}.

Thought for Today: Sunday November 30

Our tongues have enormous power – both for good and for evil. The apostle James put it this way: “The tongue also is a fire, a world of evil among the parts of the body… With the tongue we praise Adonai our Most-High Father, and with it we curse men, who have been made in Elohiym’s Likeness.” {James 3:6, 9} Commit your tongue to YHVH. Beyond that, commit your whole inner being to the Moshiach, and ask Him to cleanse you of anger and hate, and fill you instead with His Love and Patience.

"The land is burned at his presence, yea, the world, and all that dwell therein."

Na1

Here is First Fruits Ministries' sermon for the Sabbath on 11/29, called "Give Thanks & Praise to Our God":

https://open.substack.com/pub/....silvertrumpetradio/p

Shabbat shalom, everyone! I'm explaining how baptism is a requirement today. Service starts at 1pm central, message usually around 1:30PM live through YouTube.

https://www.youtube.com/@firstcenturychristianity

BIBLE STUDY --- THE GOOD SHEPHERD

WHAT DOES IT COST TO FOLLOW YESHUA?

From Luke 9:57-62

One day as Yeshua was walking with His disciples, a man told Him, [Wherever You go, I will go, too.] Yeshua answered, [Foxes have holes and birds have nests, but I have no home of My own.] Another man said that he wanted to be Yeshua’ disciple, but not until his father died. Yeshua said to him, [That is the kind of thinking for unbelievers, those who are without everlasting life. If you want to be My disciple, you must go now and preach the Kingdom of YHVH.] Still another man said to Yeshua, [I want to follow You, but first I want to go home and take care of things there.] Yeshua replied, [Whoever puts his hand to the plough, but keeps on looking back at the old life, is unfit for the Kingdom of YHVH.]

BAD BROTHERLY ADVICE

From John 7:1-9

Yeshua went about Galilee at this time, deliberately staying out of Judea where the Jewish leaders were plotting to kill Him. But when it came time for the Feast of Tabernacles, Yeshua’ brothers gave Him some bad advice. [Leave Galilee and go to Judea so that people can see Your miracles,] they told Him. [If You want to become well known, You must go where the people are gathered. Since You are doing great miracles, show them to the world.] It was obvious that His own brothers did not realize who He was. Yeshua answered them, [You can go down to the feast at any time, for people don’t hate you the way they hate Me. But this is the wrong time for Me to go, for I have told the world about its sin. No, you go on to the feast and I will stay here until the right time.] Having told His brothers this, Yeshua stayed behind in the region of Galilee.

TOWARD JERUSALEM

From John 7:10; Luke 9:51-56

After His brothers had left, Yeshua went toward Jerusalem, However, instead of going the usual way, He went secretly by another route. Because the time had drawn near for Yeshua to return to heaven, He knew that it was time to go to Jerusalem. Before entering a village of Samaria, He sent some messengers to prepare the way for Him. But the Samaritans would not welcome Yeshua because He was headed for Jerusalem. When James and John realized this, they said, [Adonai, would You like us to call down fire from heaven to destroy them, the way Elijah did?] Yeshua scolded them for saying this. [You don’t even know what spirit is causing you to say this,] He said. Instead of staying in that village, they went on to another.

COMMENTARY

THE FEAST OF TABERNACLES

Each autumn, in late September or early October, when the harvest was completed, there was a joyous festival in Jerusalem. All Israelite men and boys were expected to make their pilgrimage to Jerusalem and to participate in this time of feasting and ceremony. This feast has been known at different times as The Feast of Ingathering, The Feast of Booths, or The Feast of Tabernacles. It was established by the Adonai when He gave the Law to Moses at Mount Sinai. This was an occasion for celebration, a time of great joy, with thanksgiving for the harvest, and something of a great {family reunion} in the Holy City. Tribes and distant family members found this a prime time to talk together and catch up on family news and gossip. All family members came along whenever possible. Families built booths throughout the city, made from the branches of palms, willows, and other leafy trees. In these leafy booths families camped throughout the seven days of the festival. Adonai Commanded that the people make these booths to remind them that their ancestors lived in similar booths in the wilderness on their way from Egypt to Canaan. The festival officially lasted seven days, with an eighth day added as a day of rest. The people lived in the booths during the seven days only. As pilgrims gathered branches for booths, each added enough to make a plume called a lulab {sometimes called lulav or lulbah}, a symbol of rejoicing. This plume was waved during certain ceremonies, especially during the daily singing of the Hallel, -- Psalms 113-118. During each night the temple was illuminated with great menorah, the seven-branched lamp stands. Wicks were made from the worn-out garments of the priests. This temple illumination was a witness against the darkness of heathenism. Each morning at dawn two priests with silver trumpets stepped from among a crowd of Levites who had gathered on the fifteen steps that led from the Court of Women. To signal the dawn, they blew a threefold blast, then another as they reached the tenth step. Still blowing their trumpets, they went through the Beautiful Gate of the temple, faced westward toward the holy place of the temple. There they recited, [Our fathers, who were in this place, they turned their backs on the Sanctuary of YHVH, and their faces eastward, for they worshipped eastward, the sun; but we, our eyes are turned toward YHVH. A second ceremony took place each morning. The people divided into three groups. One stayed in the temple, watching the preparation for the morning offerings of animals. Another group went in a procession with priests to a certain place in the Kidron Valley where they gathered willow branches. They returned to watch the priests put these branches in an arch across the altar. Another procession followed a priest to the Pool of Siloam where he gathered water in a golden pitcher and returned with it to the temple when the first offerings were placed on the altar. This priest, and another priest, with a container of wine, ascended to the altar and poured their water and wine into two silver funnels at the base of the altar. Then the crowds began to chant the Hallel. Levites chanted the first line of each psalm and the crowds repeated it. But as the Levites chanted each following line, the crowd responded {HalleluYah,} {Praise ye Adonai Eloheinu}. On the seventh and final day people and priests shook off the leaves of their willow branches and beat their palm branches to pieces around the altar. That afternoon they dismantled their booths and the festival was officially ended. It was on this seventh and final day of the feast that Yeshua called out, [If anyone is thirsty, let him come to Me and drink.] Some believe that this happened at the time of the outpouring of the golden pitcher water. To unbelievers, Yeshua’ statement would have been an offense. But to others, who had gathered in Jerusalem, the true meaning of the outpouring of the water came to life before their eyes.

BIBLE STUDY --- THE GOOD SHEPHERD

THE SECRET OF THINGS TO COME

From Luke 9:43-45

The people were still overwhelmed by the miracles of Yeshua when He began to teach His disciples. [Remember what I am going to tell you,] He said. [I am about to be betrayed into the power of men.] The disciples did not understand what Yeshua meant by this. The secret of it was hidden from them and they were afraid to ask Him for some explanation.

YESHUA PAYS SOME TAXES

From Matthew 17:24-27

When Yeshua and His disciples returned to Capernaum, the temple tax collectors came to see Peter. [Doesn’t your Master pay taxes?] they complained. [He certainly does!] Peter answered. When Peter returned to the house, Yeshua spoke to him first. [What do you think, Simon?] Yeshua asked. [Do the kings of the world collect taxes from their own people or from others?] [From others, of course,] Peter answered. [Then their own people are free from taxes!] said Yeshua. [But since we don’t want to offend these people, go down to the water and throw in a fishing line. Open the mouth of the first fish you catch. In it you will find a coin that will pay the taxes for you and Me. Take it and pay our taxes.]

THE GREATNESS OF A CHILD

From Matthew 18:1-6

At that time, the disciples came to Yeshua to ask Him a question. [Who is the greatest in the Kingdom of heaven?] they wanted to know. Yeshua called a small child to Him and asked him to stand in the midst of the disciples. [I have something important for you to remember,] Yeshua said. [Unless you change and become like a little child, you will never enter the kingdom of heaven. The one who is greatest in heaven is the one who humbles himself and becomes like this child. Whoever receives a little child in My Name, receives Me. But whoever causes a little child who believes in Me to turn away from Me will be punished. It would be better for him to have a millstone tied around his neck and to be thrown into the deepest sea.]

COMMENTARY

COINS THAT YESHUA SAW

Each time a new ruler came to power in ancient times, he ordered new coins to be made for his kingdom. To honour him, they often had his picture on the front; an image, such as a pagan god or goddess was on the back. There were many countries and kings in Bible times, so there were many different coins in use. The New Testament mentions several coins that were then common. Although they were made for different rulers, including some who ruled in previous years, they would likely have still been in circulation while Yeshua walked the earth. Since Jews came from all over the world to worship at the temple in Jerusalem, foreign coins were common. But coins with portraits of men were not accepted at the temple. YHVH had Commanded the Israelites not to make any images of Him. Since man was in YHVH’s image, only coins that had no image -- Jewish coins had none -- could be used as an offering for the poor or to buy a lamb for a sacrifice. Moneychangers set up their tables inside the temple court so that people could exchange their forbidden foreign coins for acceptable Israelite money. These men often cheated their customers badly. It was in anger at their dishonesty that Yeshua overturned their tables and drove the moneychangers out of the temple. Because Israel was a conquered country, it was not allowed to make gold or silver coins during Roman times; only the Roman government was permitted to do that. Countries controlled by Caesar could issue only bronze coins. They were much less valuable than the gold and silver money made by Rome. One of the more common Roman silver coins was a denarius. It had an image of Tiberias Caesar on the front. Although it was only about the size of an American dime, a denarius was considered a day’s wages. This was the coin that Yeshua used when the Pharisees tried to trick him with their question about paying tax to Caesar. He pointed to the picture of the emperor and said, [Give to Caesar the things that are Caesar’s and to YHVH the things that are YHVH’s.] The mite was a small Israelite coin made of bronze; it was worth the least of any coin made, like the penny in America. When Yeshua saw the poor widow put her two mites in the temple offering, He said that her money was worth much more than all the wealth of the rich, because she had given all she had. Two mites were worth one farthing, but the large bronze coin was not worth very much either. It was the price of two sparrows -- Matthew 10:29, just about the only meat a poor person could afford. Every Jew who lived in Palestine had to pay a tax for the support of the temple of a half-shekel a year. Yeshua had to pay it too, When the tax was due, he sent Peter to catch a fish. He found a silver shekel {made before Roman rule} in its mouth, enough to pay the temple tax for Yeshua and himself as well. Judas made his bargain with the religious leaders for thirty pieces of silver, the usual price for a slave. They agreed to pay him for his betrayal of Yeshua in silver coins that would be accepted anywhere in the Roman Empire. The money he received was probably in the form of large silver tetradrachms from Tyre. They were the most commonly used silver coins during Bible times. Yeshua used money to buy food for Himself and his twelve disciples during His lifetime on earth. But He did not place any true value on metal coins. He taught His disciples and all who would listen that it was infinitely more important to build up treasure in heaven than to desire wealth on this earth.