Introduction to The Hebraic biography of Y'shua

(Tina Meador) #1

First, it should be noted that there was no dominating consensus among the Pharisees and other religious
groups at that time. A brief look at the Pharasaic writings in the Talmud show a diversity of opinion, including
many that argue against each other. This is called arguing for the sake of HaShem (God-―The Name‖).


Secondly, Y‘shua actually supported most Pharasaic opinions on the Torah that eventually were captured in
the text of the Talmud. Y‘shua not only quoted and supported Pharisaic teaching, He also upheld the
religious authority of the Pharisees. He told the people to obey the Pharisees, as they ―sat in Moses' seat‖,
meaning their authority came from YHWH. (Matt 23:1-3)


There were two majority schools of rabbinic thought at that time: the school of Rabbi (see Glossary section
for more info) and the school of Rabbi Shammai (both of whom had died prior to Y‘shua's ministry). Hillel
was the grandfather of Gamliel, who was the leader of the Sanhedrin and who taught the apostle Paul.
Hillel's teachings were thought to be more liberal than those of Shammai. As we will see, throughout the
Gospels, Y‘shua is often agreeing with an already existing Pharasaic interpretation of Scripture.


The main point is that Y‘shua's comments are within the framework of Pharasaic discussion. Unfortunately,
the term "Pharisee" has a totally negative meaning today, even though many Pharisees were godly men and
some followed Y‘shua (i.e., Paul, Nicodemus, and the factions mentioned in Acts 15 and Luke 13:31). As
uncomfortable as many would find in hearing this, Y‘shua Himself would have been regarded as a Pharisee.
When the Pharisees went out to question Yochanan the Immerser about who Yochanan was, he said that
one among THEM (the Pharisees) was the Messiah to come (John 1:26-27).


The Pharisees themselves were highly critical of one another, saying there were "seven kinds of Pharisees‖,
and not all were good. (Babylonian Talmud, tractate Sotah 22b.) The disciples of Hillel went so far as calling
those of Shammai, "sons of Satan‖, in a similar fashion to what Y‘shua called some of them. (Babylonian
Talmud, tractate Yevamot, footnotes #14 to 16a: "Literally 'the first-born of Satan‘‖.) When we see Y‘shua
rebuking the Pharisees, it is very much a "family argument‖, and needs to be understood as such.


In verses 21-48, Y‘shua brings up a number of issues surrounding actual commandments. As we will see, he
often quotes directly from the Talmudic writings of the Pharisees. He is addressing the "fences" (safeguards)
placed around the Torah: in some cases supporting the ones the Pharisees put in place; in other places he
offers His own "fences‖.


Thou shall not kill...


―Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in
danger of the judgment:‖ (Matt 5:21)


This is a direct commentary on the sixth commandment (which is actually against "murder‖, and not "killing").
Note that when He says, ―But I say unto you‖ (verse 22), He is not canceling the commandment as murder is
still sin and will bring judgment. Rather, He is showing that, in addition to following the letter of the
commandments, one should go beyond the minimum requirements as we grow in our relationship with
Elohim.


Within Jewish orthodoxy, one would keep the sixth commandment so long as he did not commit murder.
Y‘shua went beyond the prohibition of the act of murder to the attitude of anger which prompts it. To hold a
bitter resentment toward another is to be guilty of violating YHWH‘s prohibition of murder. We sometimes
say, ―If looks could kill, I‘d be dead‖. We mean that the anger (which can result in murder) is written on one‘s
face. That slow-burning, long-harboured anger is sin; and so is that explosive anger which has a hair-trigger.


5:22 But I say unto you, That whosoever is angry with his brother...


―But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the
judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever
shall say, Thou fool, shall be in danger of hell fire‖.


This comment is on the heels of 5:13-21 where Y‘shua says he is teaching Torah "correctly" (in its fullness)
to His Jewish audience, so that they can take this Torah out to the world.


Y‘shua makes a connection between murder in verse 21, and "speaking evil" of someone in verse 22. This
was not a "new teaching‖, but it had been greatly overlooked by that time. Such "evil speaking" is speaking
"Lashon Hara" (Evil Tongue) against a person, and is equated with murder throughout Jewish literature. In
the book of "James" (Ya'acov is his real name), it also speaks of "the tongue" to great length.

Free download pdf