Jesus, Jewish Theologian

Lesson Seven

The Giving of Torah

 “In the third month after the children of Israel had gone out of the land of Egypt, on the same day, they came to the Wilderness of Sinai. For they had departed from Rephidim, had come to the Wilderness of Sinai, and camped in the wilderness. So Israel camped there before the mountain. And Moses went up to G-d, and the L-rd called to him from the mountain, saying, ‘Thus you shall say to the house of Jacob, and tell the children of Israel: You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to Myself. Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation. These are the words which you shall speak to the children of Israel.’ So Moses came and called for the elders of the people, and laid before them all these words which the L-rd commanded him. Then all the people answered together and said, ‘All that the L-rd has spoken we will do.’”

                                         Exodus 19:1-8

Introduction

• We have seen as we went through the Gospels, how Yeshua teaches the theology of the ages. Salvation by grace – as revealed by G-d through His people, and His ordained teachings of Torah.

• Now we will focus on Matthew 5-7 as a way of bringing it all together. 

• Matthew 5-7 has been called “The Sermon on the Mount” because of the location where Jesus delivers it. But the setting, and the time of year were not lost on the hearers, and should not be lost on us.

• Matthew 5-7 is the giving of Torah. In Exodus 19, we see G-d speaking to Moses, and to Israel – commanding them and delivering to them His “teachings.” In addition to Yeshua giving us His midrash of Torah, we will see that it was G-d Himself speaking…

• The teachings in Matt 5-7 were not new to the Jews of the day. What was new was the AUTHORITY that Jesus speaks with.

Chapter 5

• 5:1: Jesus is speaking exclusively to Jews. Specifically His disciples (talmidim). As according to G-d’s plan of the ages, G-d’s people, the Jews were to introduce G-d to the Gentiles through His revealed plan in Tanach (TNK).

• 5:2: “opened His mouth…” xref Exodus 19

• 5:3-10: Blessed (not “happy”) - the poor in Spirit (Isaiah 57:15; 66:2); the mourners who will be comforted (Isaiah 61:2; 66:10,13); the meek who inherit the land (Psalm 37:11); they will be satisfied (Isaiah 66:11-12); merciful who obtain mercy (Psalm 18:26 - 2 Samuel 22:26); pure in heart (Psalm 22:4; 51;10; 73:11); persecuted for righteousness for theirs is the kingdom (Isaiah 66:5) – Similar teachings were taught by other Jewish rabbis – but without the same authority.

• Peacemakers: Num 25:6-12: Peace, in that G-d’s holiness is satisfied.

• 5:10-13: A form of Semitic poetry called a chiasmus, is used where verses are repeated but in reverse order:

• A. Blessed are they which are persecuted for righteousness' sake

• B. for theirs is the kingdom of heaven.

• C. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

• B. Rejoice, and be exceeding glad: for great is your reward in heaven

• A. for so persecuted they the prophets which were before you.

• Also, an example of Semitic poetry in a form called formal parallelism, where a concept in one line is expounded on through several subsequent lines.

• Ye are the salt of the earth:
  but if the salt have lost his savour,
  wherewith shall it be salted?
  it is thenceforth good for nothing,
  but to be cast out,
  and to be trodden under foot of men.

• 5:13: Salt holds special Jewish significance. It is about covenant with Almighty G-d. It is a reminder to the Jewish hearers that they were to be a light to the gentiles.

• Leviticus 2:13 - Neither shalt thou suffer the salt of the covenant of thy G-d to be lacking

• Numbers 18:19 - It is a covenant of salt for ever

• Midrash Rabbah - Genesis XCVII - The throne of Israel was given to Judah through the righteous David - to him and to his sons as a covenant made with salt.

• 5:16: Good works are the positive commandments of the Torah

• 5:17: Not to destroy Torah, but to fulfill it!

• 5:18: Not even the most tiny piece of Torah is done away with.

• 5:19: The “righteousness” of the scribes and the Pharisees. It was not Pharisaic belief in Torah that Jesus is criticizing here – rather, that EVEN they were not good enough.

• 5:21: Jews have long believed that when Messiah came, He would teach them the deeper meanings of Torah. By using the expression, “you have heard it said…” He is making a distinction between His opinion on a matter of Torah and any others’. He is offering His authoritative interpretations on how to follow the commandments. These are called halachtic rulings on Torah.

• 5:21: Yeshua identifies with the Pharisaic Talmud: Babylonian Talmud, Bava Mezia 58b - One who shames the face of his fellow, it is as if he has murdered him.

• 5:23-24: Reconciliation, EVEN though G-d extends forgiveness. Babylonian Talmud, Yoma 85b - Yom Kippur atones for all sins, but first you must reconcile your conflict with others.

• 5:27-28: Sin originates in the heart – with motives: Babylonian Talmud, Kallah, Ch. 1 - One who gazes lustfully upon the small finger of a married woman, it is as if he has committed adultery with her. Babylonian Talmud, Niddah 13b - Better that one's belly burst than one should go down to the pit of destruction.

• 5:38: “An eye for an eye…” Judaism has never interpreted the verse to mean some sort of vengeance (vs. “love” of the New Testament). The command had to do with providing for limited liability in matters of legal compensation. Rather, Jesus is showing that we must go beyond what is expected of us, especially if you have wronged someone.

• 5:43: Torah teaches to love one’s enemy (Lev 18:19). As well, the Pharisees: Babylonian Talmud, Yoma 23a, Gitin 36b, Shabbat 88b - They 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 G-d are as the going forth of the sun in its might.

• 5:48: “…you shall be perfect, just as your Father in heaven is perfect” – teleios means “complete”. Sifri, Ekev No. 49 - As G-d is, so shall you be: As G-d is merciful, so shall you too, be merciful.

Summary

• So if Jesus was simply restating Torah, or saying things that had already been said by other rabbis, what is significant about Matt 5-7?

• 5:7:28-29: “And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes.”

•  In Matt 5-7 Jesus was not only giving midrash (interpretation) of Torah. He was speaking Torah, as if it were for the first time to the hearers. When G-d speaks, He speaks so authoritatively that even the familiar pales in comparison.

• From that day on, the hearers, when they heard or quoted from Torah – remembered what it had sounded like coming from G-d’s mouth…

• Do you know what the Word of G-d sounds like, coming from His mouth? You can.