Matt. 6:1-34
Much of the Master Yahusha’s teaching was against the hypocrisy of the Jewish authorities and can be further seen in this chapter.
6:1 – “Be careful that you do not do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven.” The Rambam stated eight levels of alms giving:
Giving an interest free loan or grant to a person in need;
Giving alms anonymously to an unknown person by a third party;
Giving alms anonymously to an unknown person;
Giving alms publicly to an unknown person;
Giving alms before being asked;
Giving alms after being asked;
Giving alms willingly but inadequately;
Giving alms in sadness (reluctantly) (Wadge quoting Rambam p. 179).
6:2-4 – “Therefore, when you do merciful deeds, do not sound a shofar before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. But when you do merciful deeds, do not let your left hand know what your right hand does, so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly.” The giving without a great fanfare protects the Receiver from humiliation and the Giver from boastfulness and pride. In each synagogue, there was a discrete trumpet-shaped alms container called the Treasury of the Silent wherein people could anonymously put donations without being seen. Each week, these were distributed to those most in need. “Yahusha sat down opposite the treasury, and saw how the multitude cast money into the treasury. Many who were rich cast in much. A poor widow came, and she cast in two small brass coins, which equal a quadrans coin. He called His disciples to Himself, and said to them, ‘Most assuredly I tell you, this poor widow gave more than all those who are giving into the treasury, for they all gave out of their abundance, but she, out of her poverty, gave all that she had to live on.’” (Mark 12 41-44)
Throughout this template of prayer, the Master Yahusha is constantly referring to the Tanakh or common prayers and teachings of His day. These have been promulgated throughout the generations up to today.
6:5 – “When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward.” According to Henry (p. 1636), it was assumed that everybody prayed. When he was compiling the Commentary in the early years of the 18th. Century, he wrote ‘You may as soon find a living man that does not breathe, as a living Christian that does not pray.’ It is a sad indictment of today that the reverse is true.
Notice that the passage says that the hypocrites did not love to pray, but loved to be seen praying by man. This is indicative of a proudful nature, akin to the hypocrite who loves to be seen giving alms.
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6:6 – “But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly.” Compare the following two examples of people: “Pride goes before destruction, And a haughty spirit before a fall.” (Prov. 16:18), here Shlomo gives warning to the haughty-hearted and “Confess your offenses to one another, and pray one for another, that you may be healed. The effective, earnest prayer of a righteous man is powerfully effective.” (James 5:16) where Yahuah promises that to the humble and contrite of heart, their prayers are according to Yahuah’s will and are powerful.
6:7, 8 – “In praying, do not use vain repetitions, as the pagans do; for they think that they will be heard for their much speaking. Therefore, do not be like them, for your Father knows what things you need, before you ask Him.” The pagans have to repeat over and over again any petition they have to their idols because, “The rest of mankind, who were not killed with these plagues, did not repent of the works of their hands, that they would not worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk.” (Rev. 9:20). Such prayers are lifeless as are the idols to upon whom they call.
The most commonly recited prayer, after the Shema, is the Shemoneh Esrei usually known as The Eighteen, The Standing Prayer or simply just HaTefillah, the Prayer. First attributed to Ezra the Scribe in the 5th. Century B.C.E. (hebrews4christians.com).
This prayer is recited out loud, but in a hushed tone. However, in reciting this prayer, the speaker is required to follow an intricate ritual of feet movement and bowing. Initially of eighteen blessings, a nineteenth was added later but it retained its original name.
It is in three parts, having a number of sections in each part:
I Blessings of Praise; 1) Avot (Fathers), 2) Gevurot (Yahuah’s Mercy), 3) Kedushat HaShem (Holiness of Yahuah’s Name);
II Blessings of Petition; 4) Da`at (Knowledge), 5) Teshuvah (Repentance), 6) Selikah (Forgiveness), 7) Geluah (Redemption), 8) Refuah (Healing), 9) Birkat Hashanim (prosperity), 10) Kibbutz Galuyot (ingathering of the Exiles), 11) Birkat HaDin (Call for Justice), 12) Birkat HaMinim (Against Slander), 13) Tzaddikim (Righteous Ones), 14) Binyan Yerushalayim (Rebuilding Yerushalayim), 15) Kalkhut Beit Dawid (Kingdom of Dawid), 16) Kabbalat Tefillah (Acceptance of Prayer);
III Blessings of Gratitude: 17) Avodah (Worship), 18) Hodoah (Thanksgiving), 19) Sim Shalom (Granting of Peace).
Even in this abbreviated summary, it can be seen that the prayer is long and surrounded in ritual, yet the words are wonderful in praise of Yahuah. Similarities can be seen in the Master’s Prayer or Avinu B`Shammayim, Our Father in Heavens drawing upon the Amidah and many other Tanakh passages.
A second Rabbinic Judaism prayer known as The Rabbis’ Kaddish, that is the first prayer of the morning. It is a call to Yahuah and His name to be exalted and the establishment of His Kingdom. It is also a call to all Torah teachers and pass on the wisdom of the Torah to their disciples and so on for each generation, that this brings peace, grace, kindness, compassion, abundant provision and final deliverance from Father in Heaven (Koren p. 56). This can be seen in how the Master Yahusha teaches His disciples.
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Another daily prayer is known as Avinu Malkenu, Father King.Father is placed before King as it is taught that Yahuah called Yisra`el His first-born child in Egypt before He became their King. This is a prayer for protection from their enemies and diseases, seeking forgiveness from sins, healing and abundant mercy (Koren p. 138).
There has arisen some confusion between Matt. Ch. 6 and Luke Ch. 11. Many commentators try to reconcile the differences in The Master’s Prayer. However, it must be noted that these are two separate events, whereby the Master Yahusha taught the same lesson more than once.
“Seeing the multitudes, he went up onto the mountain. When he had sat down, His disciples came to Him.” (Matt. 5:1). This event took place amongst a multitude on a hilltop.
“It happened as they went on their way, He entered into a certain village, and a certain woman named Marta received Him into her house… It happened, that when He finished praying in a certain place, one of His disciples said to Him, ‘Master, teach us to pray, just as Yochanan also taught his disciples.” (Luke 10:38; 11:1). “When Yahusha had spoken these words, He went out with His disciples over the brook Kidron, where was a garden, into which He and His disciples entered. Now Y`hudah, who betrayed Him, also knew the place, for Yahusha often resorted there with His disciples.” (John 17:1, 2). The Master Yahusha often took Himself apart from His disciples to commune with the Father in private and one such place was close to the home of Marta, Miryam and El`azar. Some disciples were originally followers of Yochanan the Immerser and may well copy him in his prayers. However, there were some that did not and came from a less devout background (Mattityahu ben Levi and Y`hudah HaKri`ot) and wanted to know how to pray more fervently and efficaciously.
Notice, the request was to learn how to pray, not what to pray; ‘after this manner not in these words’ (Allen p.58). Care must be taken when praying such a memorable prayer not to pray mechanically or parrot-fashion, which is the basis of the Master Yahusha’s warning of Matt. 6: 5-8.
6:9 – “Pray like this: ‘Our Father in heavens, let your name be kept sanctified.”
This one verse summarises the Amidah Part I, sections 1 and 2.
“‘Our…” As this pray was meant to be spoken in private, the use of the word ‘our’ is even more significant. The Master Yahusha was making this a most intimate moment. The Master Yahusha called His disciples, brothers, “Yahusha said to her, ‘Do not touch me, for I have not yet ascended to my Father; but go to my brothers, and tell them, ‘I am ascending to my Father and your Father, to my `El and your `El.’” (John 20:17). The Master Yahusha was not instructing the disciples (and through them, all Believers) to start off with the word ‘our’ as He was informing them to Whom they must pray. This was not to some far off, impersonal Deity. Rather, Believers should start off ‘My Father…’ or:
“Father…” “Blessed be Yahuah and Father of our Master Yahusha the Messiah, who has blessed us with every spiritual blessing in the heavenly places in the Messiah…having predestined us for adoption as sons through Yahusha the Messiah to Himself, according to the good pleasure of His desire,” (Eph. 1:3, 5). “For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, ‘Abba! Father!’” (Rom. 8:15). Through the Messiah Yahusha, we can boldly approach Yahuah, Who is now our Father though adoption, and cry out ‘Abba! Father!’
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It has been said, that this prayer was the first time Believers were instructed to call Yahuah, Father. “Do you thus repay Yahuah, foolish people and unwise? Is He not your Father Who has bought you (individually and as a nation)? He has made you (individually and as a nation), and established you (individually and as a nation).” (Deut. 32:6 parentheses mine); “For you are our Father, though Abraham does not know us, and Yisra`el does not acknowledge us: you, Yahuah, are our Father; our Redeemer from everlasting is your name.” (Isa. 63:16). The prophet, Yesha`yahu, stated that both Abraham and Yisra`el were dead and could not help them, so do not call upon them. Yet, the people needed rescuing or saving from the coming invading hordes. Not only did this take place during Yesha`yahu’s time but became more prevalent in the late Second Temple period. Many who considered themselves as sons of Abraham but, “I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of HaSatan.” (Rev. 2:9). Through their misleading by the authorities, Yisra`el was led into idolatry, replacing the worship of Yahuah with that of HaSatan.
“But I said, ‘How I will put you among the children, and give you a pleasant land, a goodly heritage of the hosts of the nations!’ and I said, ‘You shall call me My Father, and shall not turn away from following me.’” (Jer. 3:19). Even in their diasporas, the people are commanded to call Yahuah, Father.
“Do not we all have one Father? Has not one `Elohiym created us? Why do we deal treacherously every man against his brother, profaning the covenant of our fathers?” (Mal. 2:10). Not only are the Jews commanded to call Yahuah, Father, but everyone who has been made by Yahuah, irrespective of religion, faith, creed etc (Nehemia Gordon – youtube).
“…in heaven…” This is an anthropomorphism whereby an otherwise incomprehensible characteristic of Yahuah is ascribed a human trait, “But will `Elohiym in very deed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain you; how much less this house that I have built!” (1 Kg. 8:27). Shlomo acknowledged that an omnipresent Yahuah cannot be located at a single point.
Yahuah is not restricted to any physical sense and is an expression of His omnipotence (Wadge p. 193), “Yehoshafat stood in the assembly of Y`hudah and Yerushalayim, in the house of Yahuah, before the new court; and he said, ‘Yahuah, the `Elohiym of our fathers, are you not `Elohiym in heaven? and are you not Ruler over all the kingdoms of the nations? and in your hand is power and might, so that none is able to withstand you.’” (2 Chron. 20:26, 27).
“Let…” This is a command to put into effect Yahuah’s statutes, “`Elohiym said, ‘Let there be light,’ and light was.” (Gen. 1:3). Yahuah commanded light to be and light was manifested in accordance with His word. When the petitioner prays this, it is the person calling Yahuah to make His name manifest, both in the life of the petitioner, but also throughout the earth.
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“…your name be kept sanctified.” When Moshe first encountered Yahuah, he asked for His name. “Moshe said to `Elohiym, ‘Behold, when I come to the children of Yisra`el, and tell them, ‘The `Elohiym of your fathers has sent me to you;’ and they ask me, ‘What is His name?’ What should I tell them?’” (Exod. 3:13).Moshe asks for a name, not a title. He has already been told of His title, “Moreover He said, ‘I am the `Elohiym of your father, the `Elohiym of Abraham, the `Elohiym of Yitzchak, and the `Elohiym of Ya`akob.’ Moshe hid his face for he was afraid to look at `Elohiym.” (Exod. 3:6).The people of Yisra`el would also be familiar with this title, but Moshe required more, hence the name.
In declaring that He is the `Elohiym of the Fathers, is to remind the Yisra`elites of His supreme nature. However, Moshe asks for more in anticipation of the rejoinder from the Yisra`elites that they have spent the last four hundred years in slavery to the Egyptians. So, what new power will be brought to bear on Par`oh?
In giving Moshe His name, this is the supreme self-revelation of who He is, “`Elohiym said to Moshe, ‘Eyeh Asher Eeyeh’ and He said, ‘You shall tell the children of Yisra`el this: ‘Heyeh’ has sent me to you.’” (Exod. 3:14).
אֶֽהְיֶ֖ה #H1961 *491 eh-yeh I AM. The new revelation given to Moshe was of the self-existent and eternal `Elohiym and was a declaration of the emphasis of the active manifestation of the divine existence.
אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֖ה ey-yeh a-sher ey-yeh I Was And Am And Will Be That Which I Was And Am And Will Be. This pronouncement of His name signifies the character of Yahuah in being omnipotent. Therefore, it is as if Yahuah was saying that His name does not depend upon anything other than Himself, and as such, is telling the Yisra`elites ‘I shall save in the way I shall save’ (Hertz p.215). The promise of rescue from the slavery of Egypt is based upon His name and is assured, but the method by which the release is wrought is not yet revealed. It was not until all the powers of the gods of Egypt were shown to be defeated that the true means of redemption would be revealed; the sacrifice of the Pesakh lamb, the application of its shed blood, all being a type of the redemption wrought through sacrifice of the Master Yahusha.
יְהֹוָה #H3068 *484a YHWH. This is a contraction of אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֖ה eyeh asher eyeh (BDB p. 218). Much has been written as to the correct pronunciation of these four letters. Most look to post-Mosaic pronunciations. Pre-Mosaic, four letter words would have a three-syllable pronunciation. Therefore, it is unlikely to be Yahweh (two syllables). Jehovah would fit this criterium but there is no record of the letter ‘J’ prior to 1530 when Gian Giorgio Trissino was attributed as inventing the letter to represent the sound ‘dg’. The symbol ‘J’ was used prior to this time, primarily to represent the upper-case letter ‘I’ at the beginning of a name (grammarhow.com). In the original edition of the King James Version of the Bible of 1611, there was no ‘J’ but appears in the revised editions from 1629.
It is conceivable that the name is Yahovah, but the vav sound initiates from the Babylonian exile, when it tended to replace the waw (ancient-hebrew.org). The vav developed its ‘v’ sound when early European translations in Austria where the letter ‘w’ is sounded as ‘v’ (tapatalk.com). This letter is known as ‘double-you’ and was originally meant as a ‘you’ sound.
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Why, then, is it so important to know the name?
After careful and prayerful consideration, it was decided that the full name of Yahuah is to be used, as opposed to the traditional circumlocution. The use of the full name of Yahuah is not meant to bring offence, but in compliance with Scripture itself, “`Elohiym said moreover to Moshe, ‘You shall tell the children of Yisra`el this, ‘Yahuah, the `Elohiym of your fathers, the `Elohiym of Abraham, the `Elohiym of Yitzchak, and the `Elohiym of Ya`akob, has sent me to you.’ This is my name forever, and this is my memorial to all generations.” (Exod. 3:15).This name was not just for the pre-Sinai Yisra`elites, but for all who call upon the name of the `Elohiym of Abraham, the `Elohiym of Yitzchak, and the `Elohiym of Ya`akob, throughout all ages.
“How long shall this be in the heart of the prophets who prophesy lies, even the prophets of the deceit of their own heart? who think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers forgot my name for Ba`al.” (Jer. 23:26, 27). Although ba`al was a general term meaning lord, owner or master, similar to the term adon, it became synonymous with the fertility deity in the Kana`ani pantheon, also known as Lord of the Rain and Dew. Ba`al was known to be worshipped in the later New Kingdom around 1400-1070 B.C.E., having been imported from the Babylonian deity, Bel-Marduk. This deity later became known as the Greek Belos, identified with Zeus (Baal Britannica).
The name Yahuah was considered to be so sacred, that after the Babylonian Exile in 6th. Century B.C.E. the use of the circumlocution, Adonai, was brought into general use. It is my understanding that this was in prophetic fulfilment of Jer. 23:26. 27.
“How do you say, We are wise, and the Torah of Yahuah is with us? But, behold, the false pen of the Scribes has worked falsely. The wise men are disappointed, they are dismayed and taken: behold, they have rejected the word of Yahuah; and what manner of wisdom is in them?” (Jer. 8:8, 9).
In the 3rd. Century B.C.E., around the time of the commencement of the Hellenistic commentary of Torah, usually referred to as the Septuagint (LXX), replaced Yahuah with κύριος #G2962 kurios over 6000 times. κύριος kurios is the title also of Zeus.
Flavius Josephus describes a conversation between King Ptolemy II Philadelphus of Egypt and the writer of what is considered as the pseudepigraphical Letter of Aristeas, prior to seeking Jewish scribes from Yerushalayim to translate the Torah. The writer tells the king that the Jewish God, who laid down the Torah, was the same god that the Greeks worshipped and called Zeus (Josephus(1) p.487 [23]).
Again, it is my understanding that the Hellenistic scribes involved with the Septuagint, were the prophetic fulfilment of Jer. 8:8, 9.
“Therefore, tell the house of Yisra`el, thus says Yahuah `Elohiym: ‘I do not do this for your sake, house of Yisra`el, but for my holy name, which you have profaned among the nations, where you went. I will sanctify my great name, which has been profaned among the nations, which you have profaned in the midst of them; and the nations shall know that I am Yahuah,’ says Yahuah `Elohiym, when I shall be sanctified in you before their eyes. For I will take you from among the nations, and gather you out of all the countries, and will bring
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you into your own land. I will put my Ruakh within you, and cause you to walk in my statutes, and you shall keep my ordinances, and do them.’” (Eze. 36:22, 23, 27). Everywhere Jewish people were dispersed, including Messianic Jews, they call out to `Elohiym it is the false title of Adonai or HaShem. Therefore, one of the signs of the Latter Days, is the resumption of the use of the sanctified name of Yahuah, made openly visible, in the ingathering of the Jewish People to Am Ha`Aretz.
“Kings of the earth and all peoples; Princes and all judges of the earth; Both young men and maidens; Old men and children: Let them praise the name of Yahuah, For His name alone is exalted. His glory is above the earth and the heavens.” (Psa. 148:11-13). The Psalmist declares that the name of Yahuah, and only Yahuah, shall be acclaimed throughout the world by all people.
The name of Yahuah is not a means of distinguishing Him from other gods, but a description of His character, especially of that of the Covenant-keeping `Elohiym, as revealed to Moshe. Therefore, all those peoples and nations that oppress His people, are profaning the name. This will ever be the case when Jews will be persecuted until the Messiah finally comes and all peoples shall be judged upon their treatment of the Jews, and by association, how they desecrated the name of Yahuah. When the Kingdom of the Messiah comes, shall be the full sanctification of the name.
6:10 – “Let your kingdom come. Let your will be done, as in heaven, so on earth.”
“Let your kingdom come…” That is, the Kingdom of the Messiah. There are other names of this Kingdom, the Kingdom of Yahuah and the Kingdom of Heaven. All three names refer to the same concept; that of the presence of Yahuah. Wherever the presence of Yahuah is made manifest, that is the Kingdom. This may be the Sanctuary, a person, a city, the Nation of Yisra`el, but most evident in the Person of the Master Yahusha.
When Yochanan the Immerser was preaching at the Yarden River, he was waiting for the coming of the Messiah, he declared, “Repent, for the Kingdom of Heaven is at hand!” (Matt. 3:2). When Yochanan, “… looked at Yahusha as He walked, and said, ‘Behold, the Lamb of Yahuah!’” (John 1:36), he knew that his role had been fulfilled.
The expectation of the Messiah coming as a mighty warrior to overthrow the Roman occupation, was at an all-time high. The hope of the people hearing the Master Yahshua’s teaching would be looking towards Him as the possible Messiah. It was to counter the idea that the coming Kingdom of the Messiah, as Yahuah’s Anointed One, at this time, would be of a spiritual nature.
“…Let your will be done, as in heaven, so on earth.” Let is a powerful tool used to express causation and divine intervention through an intercessor who knows their given authority in the Messiah (Boi Kallah – youtube.com). “I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you release on earth will be released in heaven.” (Matt. 16:19). All Believers have been given the authority, but very few cannot exercise such authority as they are unaware of their true status in the Messiah.
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Yahuah is looking for those Believers that take up this authority to bind and loose. To bind means to come against, in prayer, speech and action, all that which prevents the Good News to be proclaimed and that opposes the will of Yahuah. To loose means to actively further the will of Yahuah, by prayer, speech and action, irrespective of the cost and consequences as, “He was withdrawn from them about a stone’s throw, and He knelt down and prayed, saying, ‘Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.’” (Luke 22:41, 42).
Many sections of the Amidah are quotes from the Tanakh and as such, the prayer is speaking directly into Scripture. This is one way to ensure that prayer is according to the will of Yahuah.
6:11 – “Give us today our daily bread.”
“Yahusha said to them. ‘I AM the Bread of Life. He who comes to me will not be hungry, and he who believes in me will never be thirsty.’” (John 6:35). He was the Anti-type of the marn sent down on a daily basis by Yahuah. The Master Yahusha was not telling the people to seek a loaf of bread, cooked fresh each morning. He was instructing them into a relationship with His Father that provided both physical and spiritual sustenance, daily.
“Moshe said to them, ‘Let no one leave of it until the morning.’” (Exod. 16:20).The marn lasted only for the day. If, perchance, any marn was left over, it was to be disposed of. This reflects the Pesakh lamb (Exod. 12:10). Yahuah requires Believers to come to Him on a daily basis, giving of the best (beginning) of the day, to receive His abundant grace and blessings.
“They gathered it morning by morning, everyone according to his eating. When the sun grew hot, it melted.” (Exod. 16:21). People must put Yahuah’s provision as the top priority for the day, starting the morning relying upon Yahuah. The decay of the marn clearly mirrors the human condition, “As for man, his days are like grass. As a flower of the field, so he flourishes. For the wind passes over it, and it is gone. Its place remembers it no more.” (Psa. 103: 15, 16).
“This is the thing which Yahuah has commanded: ‘Gather of it everyone according to his eating; an omer a head, according to the number of your persons, shall you take it, every man for those who are in his tent.’” (Exod. 16:1^).As with the Pesakh lamb, the omer stresses the individual nature of the provision. The omer is that measure which a man would consume and be satisfied, the women, children, old and infirm would have a corresponding lesser amount.
“This I recall to my mind; therefore, have I hope. It is Yahuah’s lovingkindnesses that we are not consumed, because His compassion does not fail. They are new every morning; great is your faithfulness.” (Lam. 3:21-23). All provision of Yahuah is through His grace and mercy and this only by the shed blood of the Master Yahusha. All Believers must claim this on a daily basis, for the grace to sustain throughout the day.
“The people spoke against `Elohiym, and against Moshe, ‘Why have you brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loathes this light bread.’” (Num. 21:5).
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קוּץ #H6973 koots loathing *2002 deep revulsion
קְלֹקֵל #H7052 kel-oh-kale light *2028e contemptible
The Yisra`elites and mix multitude absolute despised and rejected Yahuah’s provision for His people. Therefore, in rejecting the type (marn) the People also rejected the Anti-type (the Messiah). “How much worse punishment, do you think, will he be judged worthy of, who has trodden under-foot the Son of `Eloakh, and has counted the blood of the covenant with which He was sanctified a profane thing, and has insulted the Spirit of grace?” (Heb. 10:29). Having then rejected one type of His Son, Yahuah sent a plague of serpents so that the People had to accept another type (Num. 21:6-9), both having the same Anti-type, the Messiah Yahusha.
This event took place during the summer of the last Shemmitah year of the Yobel cycle. That is, it was a Shabbat year when all sowing and reaping were prohibited. The following year, the Yobel, was also a Shabbat year and so the people had to rely upon the provision of Yahuah for nearly three years. Yahuah is saying to all Believers, ‘Seek me daily’. Throughout the Good News Narratives, it was common for the Master Yahusha to take Himself apart from all else to have time with His Father, in prayer, “It happened, that when He finished praying in a certain place, one of His discipleH said to him, ‘Master, teach us to pray, just as Yochanan also taught his disciples.’” (Luke 11:1). If the Son of Yahuah thought it imperative to seek His Father, how much more so should all Believers?
“Two things I have asked of you; Do not deny me before I die: Remove far from me falsehood and lies. Give me neither poverty nor riches. Feed me with the food that is needful for me; Lest I be full, deny you, and say, ‘Who is Yahuah?’ Or lest I be poor, and steal, and so dishonour the name of my `Elohiym.” (Prov. 30:7-9).
In the Amidah, spoken daily, quotes “Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for you are my praise.” (Jer. 17:14), acknowledging that healing and rescuing is part of the daily provision.
“For a woman, whose little daughter had an unclean spirit, having heard of Him, came and fell down at his feet. Now the woman was a Greek, a Syrophoenician by race. She begged Him that he would cast the demon out of her daughter. But Yahusha said to her, ‘Let the children be filled first, for it is not appropriate to take the children’s bread and throw it to the dogs.’ But she answered him, ‘Yes, Master. Yet even the dogs under the table eat the children’s crumbs.’ He said to her, ‘For this saying, go your way. The demon has gone out of your daughter.’” (Mark 7:25-29). In the account of the Syrophenician woman, it would appear that she was familiar with the Amidah and that The Master Yahusha was the fulfilment of prayer.
6:12, 14, 15 – “Forgive us our debts, as we also forgive our debtors…For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.
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Sin is a debt we all owe Yahuah.
However, this is not a call to forgive unconditionally. Yahuah cannot forgive us our sins if we do not first repent and then seek forgiveness through the shed blood of the Master Yahusha for, “As much as it is Yahuah’s will to forgive everyone their sins, for this is good and acceptable in the sight of Yahuah our Saviour; who desires all people to be saved and come to full knowledge of the truth.” (1 Tim. 2:3, 4). Nevertheless, the Master Yahusha instructs us to, “Be careful. If your brother sins against you, rebuke him. If he repents, forgive him. If he sins against you seven times in the day, and seven times returns, saying, ‘I repent,’ you shall forgive him.” (Luke 17:3, 4).
This is the intent of further instruction by the Master Yahusha, “Then Kefa came and said to Him, ‘Master, how often shall my brother sin against me, and I forgive him? Until seven times?’ Yahusha said to him, ‘I do not tell you until seven times, but, until seventy times seven.’” (Matt. 18:21, 22). Again, this is not saying when a person repeatedly sins against you by the same action and says that he repents but carries on repeating the offence, it is obvious that the repentance was not sincere. This is a stern warning to all. Yahuah not only hears but also sees the intent of the heart. Nevertheless, if a person causes offence in one deed and is genuinely repentant, has to be forgiven, then commits a second, different offence, and is sincerely sorry he must be forgiven again, “For a righteous man falls seven times, and rises up again; But the wicked are overthrown by calamity.” (Prov. 26:16). It is Yahuah Who stretches out His hand to the contrite of heart and raises up the petitioner. In Yahuah’s economy, there is no limit to the forgiveness of sins to those who truly repent and claim mercy through the blood of the Master Yahusha. Nevertheless, when a brother repents and seeks forgiveness, no matter how many times this happens, as the Father forgives all who repent, Believers are to forgive.
6:14, 15 – “For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.”
“Do not judge, so that you will not be judged. For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you.” (Matt. 7:1, 2). Therefore, if there is any uncertainty regarding the attitude of repentance, grace calls Believers to err on the side of mercy, lest in judging harshly, so too will we be judged.
“Blessed are the poor (people who acknowledge and accept their utter spiritual destitution)…” (Matt. 5:3a parenthesis mine). בְיהָוֹן Aram. bay-yarn – poor, beggarly – this is the term usually translated as poor in the Renewed Covenant. The person who is בְיהָוֹן bay-yarn is totally destitute, oppressed and abused needing help and deliverance from trouble and is the lowest state to which a human can fall. However, they are absolutely incapable of supporting, defending or delivering themselves. It is not that they have insufficient funds to live by, it is that they have no means of support or rescue whatsoever (cf Strong’s #H34).
Mankind is בְיהָוֹן bay-yarn in that we have no means of, not only meeting our daily needs, but have a debt to repay that is beyond our reach. When a person cannot meet their debt when it is called in, they have to declare themselves as bankrupt.
Mankind is spiritually bankrupt.
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“Having wiped out the bill of charges against us, because of the decrees that were contrary to us, He has annulled it by nailing it to the cross. Having disarmed the rulers and authorities of their power, by making a public spectacle of them, triumphing over them by means of the cross.” (Col. 2:14, 15). Not only did the Cross destroy the power of sin, it made an open exhibition of the downfall. All the hatred displayed in the power of sin was wielded by the principalities and authorities as the Master Yahusha was nailed to the Cross. This was overcome by the love of the Father publicly displayed in the Crucifixion.
“When Yahusha, therefore, had received the vinegar, He said, ‘It is accomplished.’ He bowed His head, and gave up His Spirit.” (John 19:30). The Aramaic for the expression ‘it is accomplished’ is m`shalam but the full gravity is totally lost upon translation. It is an expression found mainly in accountancy. After the last payment of a debt has been received, a line is drawn under the account and under the line is written m`shalam, that is the debt has been fully paid for and the debtor is discharged.
6:13a – “Bring us not into trials, but deliver us from the evil one…”
It is noticeable that this falls immediately after the appeal to forgive. Unforgiveness, hard-heartedness and lack of mercy are all avenues that are opened up to the Adversary upon which to attack Believers. It is often said that unforgiveness does more damage to the offended person than it does to the offender.
“Bring us not into hard trials…” Some trials are sent by Yahuah in order to teach or instruct a Believer. Should a light trial be ignored or the Believer fails to learn the lesson, Yahuah must bring a more severe testing. Therefore, this prayer is one for the enlightenment of the Believer to learn, understand and apply the lesson to their life in order not to be more strenuously tried.
“Who can discern unintentional sins? Cleanse me from hidden faults.” (Psa. 19:13(12) CJB). Some trials are sent by Yahuah in order to bring to light unconscious sins, that a Believer may repent. Failing to realise these types of sin change them into presumptuous sins.
“…but deliver us from the evil one…” Some trials are sent by Yahuah in order to prevent the Believer falling into deeper sin, “Also keep your servant from presumptuous sins, so that they will not control me. “(Psa. 19:14(13) CJB). This may also be considered as a petition not to be attacked by haSatan nor be overcome by its wiles (Henry p. 1638).
6:13b – “…For yours is the kingdom, the power, and the glory forever. Amein.” Faith that not only has the prayer been heard, but it has been answered with the manifestation of the outcome be made apparent. The faith is not the faith of the Believer but in Whom to pray, “Finally, brothers, pray for us, that the word of the Lord may spread rapidly and be glorified, even as also with you; and that we may be delivered from unreasonable and evil men; for not all have faith. But the Lord is faithful, who will establish you, and guard you from the evil one.” (2 Thess. 1-3); “And the Lord will deliver me from every evil work, and will preserve me for his heavenly kingdom; to whom be the glory forever and ever. Amein.” (2 Tim. 4:18).
לְעֹלָם #H5769 le-oh-lam forever. However, this is an Hebrew idiom meaning until the universe passes away.
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6:16-18 – “Moreover when you fast, do not be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. But you, when you fast, anoint your head, and wash your face; so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you.” Here, the Master Yahusha continues His instruction about guarding our actions to prevent hypocrisy.
Like alms-giving and prayer, the assumption is that the Believer will fast. The hypocrite loves men to see and acknowledge their ‘sacrifice’. However, with the hypocrite, it is all of an act with no sincerity, if, indeed there is any ‘sacrifice’ at all. By donning the garb and attitude of one who fasts, the actor deceives all who observe.
“Yochanan’s disciples and the Perushim were fasting, and they came and asked Him, ‘Why do Yochanan’s disciples and the disciples of the Perushim fast, but your disciples do not fast?’ Yahusha said to them, ‘Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. But the days will come when the bridegroom will be taken away from them, and then will they fast in that day.’” (Mark 2:18-20). Thus were the disciples taught to prepare for the day when the Master would no longer be with them, but His work must still be carried out.
“When they came to the multitude, a man came to Him, kneeling down to Him, saying… ‘So I brought him to your disciples, and they could not cure him’… Yahusha rebuked him, the demon went out of him, and the boy was cured from that hour. Then the disciples came to Yahusha privately, and said, ‘Why were we not able to cast it out?’ He said to them, ‘Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you. But this kind does not go out except by prayer and fasting.’” (Matt. 17:14-21). This is an often-quoted passage to show that to be especially effective, prayer must be accompanied by fasting. However, this does not seem feasible in the above situation. The Master did not say that when a particular difficult situation arises, then it is essential that prayer and fasting.
What I believe this passage is teaching is that prayer must be focused with no distractions. In order to carry this out a Believer must be disciplined in both spirit and flesh. It is too late to fast when a situation presents itself. Fasting in conjunction with prayer shows a commitment and love to Yahuah and total dependence upon Him for all things. It shows that the flesh has not got control over a person which is vital in that demonic attack is usually through the senses.
6:19-21 – “Do not lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves do not break through and steal; for where your treasure is, there your heart will be also.” In this section the Master Yahusha warns against self-reliance.
“For no one can lay any other foundation than that which has been laid, which is Yahusha the Messiah. But if anyone builds on the foundation with gold, silver, costly stones, wood, hay, or stubble; each man’s work will be revealed. For the Day will declare it, because it is revealed in fire; and the fire itself will test what sort of work
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each man’s work is. If any man’s work remains which he built on it, he will receive a reward. If any man’s work is burned, he will suffer loss, but he himself will be saved, but as through fire.” (1 Cor. 3:11-15). There will come a Day when everyone appears before the Judgement Throne of Yahuah. A Day when all works will be called into question. Only those works that are based upon the accomplished work, the shed blood and the righteousness of the Messiah Yahusha will stand the test. Many a good deed has been done by a sinner, but not on the above basis and so is destroyed. The least act based upon the above will pass the trial.
6:22, 23 – “The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness!” Here the Master Yahusha compares, not two eyes, but two hearts. A sound or good eye, ayin tovah means to be generous of heart. An evil eye, ayin ra`ah, means to be miserly. This is best shown in the Parable of the Good Samaritan (Luke 10:29-37). In this parable, people passed by the stricken man. They see him in distress but hurry on by, even though they had the means to help him. These people had ayin ra`ah. When the Samaritan saw the man, it was through ayin tovah being generous and having compassion.
The Master Yahusha teaches that a person either has a generous heart or a miserly heart, but cannot, in all honestly display both. His brother will later say, “Does a spring send out from the same opening fresh and bitter water? Can a fig tree, my brothers, yield olives, or a vine figs? Thus, no spring yields both salt water and fresh water.” (James 3:11, 12). For, “You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks. The good man out of his good treasure brings out good things, and the evil man out of his evil treasure brings out evil things.” (Matt. 12:35, 36)and “By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. A good tree cannot produce evil fruit, neither can a corrupt tree produce good fruit. Every tree that does not grow good fruit is cut down, and thrown into the fire. Therefore, by their fruits you will know them.” (Matt. 7:16-20).
6:24 – “No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You cannot serve both Yahuah and Mammon.” The Master is again teaching against hypocrisy, especially that of the Jewish leaders. They say that they worship Yahuah, but are also worshipping Mammon. The word mammon stems from הוּן #H1951 – hoon, the Hebrew term referring to money, wealth etc. It also means sufficiency, and the Master criticises those who seek over and above that which is necessary: avarice. הוּן hoon of itself it is neutral, neither good nor bad. However, later Christian teaching has kept and demonised the Hebraic term (thejc.com).
“For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows.” (1 Tim. 6:10). Sha`ul later warns Timothy against the unhealthy pursuit and accumulation of wealth. Mammon is not the demon: avarice is. It is of little wonder that the Master condemns the Jewish authorities in their pursuit of wealth, in a system that offers the supreme office in the land, that of the High Priest, for sale to the highest bidder.
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6:25-34 – “Therefore, I tell you, do not be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Is life not more than food, and the body more than clothing?… For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. But seek first Yahuah’s Kingdom, and His righteousness; and all these things will be given to you as well. Therefore, do not be anxious for tomorrow, for tomorrow will be anxious for itself. Each day’s own evil is sufficient.” When a person demonstrates a generous heart, he is placing the needs of others above his own and with the Psalmist Dawid can declare, “Cast your burden on Yahuah, and He will sustain you. He will never allow the righteous to be moved.” (Psa. 55:22) and “I have been young, and now am old, Yet I have not seen the righteous forsaken, Nor his children begging for bread.” (Psa. 37:25). If you believe that the Master Yahusha provided everything for our eternal salvation by His blood, how much more so will He provide for all our daily needs.
Yahuah bless you and keep you,
Yahuah make His face to shine upon you and be gracious unto you,
Yahuah lift up His face toward you and give you peace.
All glory be to Yahuah,
Ameyn.
References and Credits
In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors.
Allen W.C. (1907) A Critical And Exegetical Commentary On The Gospel Of
St. Matthew, T&T Clark, Edinburgh.
Henry M. (1991) Matthew Henry’s Commentary On The Whole Bible, Hendrickson, Peabody, Mass.
Josephus(1) (2006) Jewish Antiquities, trans.
Whiston W., Wordsworth Classics, Herts.
Koren The Koren Shalem Siddur, Lobel ed., trans. & comments
Sacks, Koren Pub., Jerusalem.
Strong J. (1994) Strong’s New Exhaustive Concordance of the Bible, World
(denoted by #H or G) Bible Publishers Inc., Madison.
Strong J. (1996) The New Strong’s Complete Dictionary of Bible Words,
(denoted by #H or G) Thomas Nelson, Nashville.
Wadge Dr. R.B. (2015) Discovering The Jewish Roots Of The Gospel Of Matthew, Jewish Roots Pub., U.S.A.
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https://www.britannica.com/topic/baal-ancient-deity
Boi Kallah https://www.youtube.com/watch?v=6s0vw_kjog0&list=pl-tid5yx4dcj1ygp4
mjd9bwc0bn16ca&index=37
https://hebrews4christians.com/prayerdaily_prayers/shemoneh_esrei
Nehemia Gordon https://www.youtube.com/watch?v=wmay-vjgphc
https://www.thejc,com/judaism/jewish-words/mammon-1.8023
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First Generation Assembly 