The Secret Codes in Matthew: Examining Israel’s Messiah, Part 5: Matthew 5:13-20, by Kevin M. Williams
From Pneuma Review Spring 2002
After the Beatitudes (Matthew 5:3-10), there does not appear to be any break in the chronology of Matthew’s narrative. It seems that Yeshua1 (Jesus) continues teaching on this mountain in Galilee (see Matt. 7:28-29). There is however, a break in the context. If the assertions made in the last edition of the Pneuma Review were correct, the Beatitudes were more than a mere list of encouraging words. They were—for the student of the Hebrew Bible—a message from Yeshua proclaiming, “I am the long awaited Messiah.”
In the last Pneuma Review, we discussed why the Messiah would speak His message so covertly. First, He did so to avoid outright dismissal as a fraud (there were many documented false Messiahs at that point in history). Secondly, to avoid the Temple and Roman courts through self-incrimination. And third, to show the Jewish public that during this first visit, the Messiah was not the conquering “King David” they were anticipating. He was not going to throw off the yoke of Roman oppression. No, the yoke He would overcome was sin and death, conquering one heart and bringing one repentant soul at a time to the Father.
So then, if the Beatitudes covertly identify this man, this Nazarite, as the Messiah, why the sudden break in context? Why does he go about talking about Himself, and then direct his comments toward His disciples and the masses around Him?
“You are the salt of the earth; but if the salt has become tasteless, how will it be made salty [again]? It is good for nothing anymore, except to be thrown out and trampled under foot by men. You are the light of the world. A city set on a hill cannot be hidden. Nor do [men] light a lamp, and put it under the peck-measure, but on the lampstand; and it gives light to all who are in the house. Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:13-16).
In a sense, it may be similar to one of John F. Kennedy’s phrases, “Ask not what your country can do for you, but ask what you can do for your country.” Yeshua has said, and if they had ears they heard, that He was the Messiah. This came with fantastic expectations. Rome would be conquered. Israel would be the seat of government for the world. The Jewish people would be the head and not the tail. And on and on.
Yeshua’s statements help put things into perspective. He was the Messiah, but the kingdom of God depended on people. So far, Israel’s salt had lost its taste and its light had grown dim. It was not preeminent among the kingdoms of the earth—it was a laughing stock. Why? Because the people had lost their flavor. If they were going to realize the manifestation of the kingdom of God, they would have to regain their flavor and regain their light.
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“Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass away from the Law, until all is accomplished. Whoever then annuls one of the least of these commandments, and so teaches others, shall be called least in the kingdom of heaven; but whoever keeps and teaches [them,] he shall be called great in the kingdom of heaven. For I say to you, that unless your righteousness surpasses [that] of the scribes and Pharisees, you shall not enter the kingdom of heaven” (Matthew 5:17-20).
This is often a troubling passage for many New Testament believers. We have heard through much of our lives that the Law—the Torah—has been abrogated by Christ and we are under no obligation to keep its lists of sundry rules.
Let us examine what we know so far from the book of Matthew. 1) It is a testimony to the Jewish people of the Jewish Messiah. 2) It is, in many ways, Yeshua’s own testimony of his rightful claim as the Messiah—God made flesh. 3) The Hebrew people, while sometimes blind, had seen some spiritual insights during the inter-testimonial period. Therefore, this passage, Matthew 5:17-20, ought to support these suppositions.
As the role of the synagogues, the Pharisees, and the Scribes increased, they laid down expectations of what the Messiah would do. There were many points of Torah which were difficult to understand, the Red Heifer (Numbers 19) for example. How could this mysterious sacrifice purify on the one hand, while on the other hand, cause a person to become unclean? These were instructions from the Most High God that could be carried out to the letter, but were too mysterious for mortal man to understand.
It was believed that when the Messiah came, His primary role would be as teacher. He would come and explain all the finer points of Torah so that everyone could understand them better, and could apply them more appropriately.
It is regretful that the word Torah has come to mean Law with a capital “L.” It literally means “instructions” or “teachings.” The Torah commandments, all 613 of them, were God’s teachings on how to live as God’s redeemed community. Yet the people did not understand all of these teachings and needed divine help. They could apply the strict letter of the law, but without the spirit, what good was it? They believed—and continue to believe—that the Messiah is that teacher.
One way we might be able to better appreciate Torah, is to listen to what Yeshua says. It is very common in modern seminaries and congregations to hear, “Jesus fulfilled the Law so we don’t have to anymore.” The phrase, “We are freed from the Law” is all too common, often leaving individuals to have to define obedience on their own. This is a demonstration of how far the predominantly Gentile church has drifted from its Hebraic roots.
Yeshua was using was an idiom from the synagogue and yeshiva (academy) still common today. When a person stood in the congregation—whether a rabbi, a disciple, or a lay person—to give his interpretation on what a passage of Scripture meant, if the people agreed, they said, “You have fulfilled the Torah!” It was a sign of encouragement, and acceptance. The people had been blessed by his iteration.
On the other hand, if a person handled the Word badly, if they missed the point and were potentially leading the congregation into false doctrine, the people would say, “You have abolished the Torah!” This would be followed by intense debate and discussion, to help put the errant soul back on track. This practice still thrives in synagogues today.
Yeshua’s message was, “I did not come to misguide you, but to help you understand the Word as God intended it to be practiced.”
In chapters 5-7, Yeshua repeatedly says, “You have heard it said.” Invariably, He is quoting one of the Ten Commandments—the Torah. Yet He goes on to say, “But I tell you,” and He gives His interpretation of the Word.
It was the opinion of the nation concerning the Messiah, that he would bring in a new law, but not at all to the prejudice or damage of Moses and the prophets: but that he would advance the Mosaic law to the very highest pitch, and would fulfill those things that were foretold by the prophets, and that according to the letter, even to the greatest pomp. . . . That he brought in an observation of the law much more pure and excellent than the Pharisaical observation of it was: which he confirms even to the end of the chapter, explaining the law according to its genuine and spiritual sense.2
It was typical in Yeshua’s day to teach in the name of another rabbi or scholar. The Talmud3 is littered with a rabbi’s comments, quoting another rabbi and possibly a whole string of rabbis who support a particular interpretation.
Throughout chapters 5-7, we find Yeshua teaching in His own name. This was not at all common. This was one of those areas where Yeshua stood out from every false messiah, and every other Torah teacher. In fact, by the time we get to 5:28-29, we read, “The result was that when Jesus had finished these words, the multitudes were amazed at His teaching; for He was teaching them as [one] having authority, and not as their scribes.” In short, Yeshua was fulfilling the people’s expectation. He was teaching them the spirit of the Torah and restoring it to its original intent. He was once again demonstrating that He was the Messiah!
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Coming in Next Issue: In our sixth installment of The Secret Codes in Matthew, we shall explore the Messiah’s interpretation of the Torah in closer detail, explaining its purpose and relevance for all believers today.
PR
Bibliography
Take Hold: Embracing Our Divine Inheritance with Israel, by Ariel Berkowitz, Israel: First Fruits of Zion, 1999.
All Scripture references are from the NASB unless otherwise noted.
Endnotes
1 Unless quoting material directly, Yeshua is used throughout in an attempt to build upon the Hebraic reality of the Gospel of Matthew.
2 A Commentary on the New Testament from the Talmud and Hebraica, John Lightfoot, Hendrickson Publishers, 1995 (reprinted from the Oxford University Press edition, 1859) , Volume 2, p. 99-100.
3 Talmud—a multi-volume Torah commentary compiled in the 6th Century.
