The Secret Codes in Matthew: Examining Israel’s Messiah, Part 8: Matthew 11-12, by Kevin M. Williams
Again, the Torah says nothing about healing on the Sabbath. But the oral torah does. Again, in close proximity to the events outside, Yeshua points out the weakness—and lack of compassion—of their torah. He points out that they would rescue to sheep on the Sabbath and think this was good. If this type of compassion is good, then how much more compassionate when applied to a living human being! Using a typical rabbinic form of teaching He says that if saving a sheep is good, how much more true then it is good to heal a living person, the apple of God’s eye? They had thrown the first stone, judged unlawfully, and Yeshua exposed their own guilt.
Clearly this was an aggravation to them. “But the Pharisees went out, and counseled together against Him, as to how they might destroy Him” (Matthew 12:14). The Pharisees were considered (at least by themselves) to be experts in lawful exposition. Here, in the presence of the assembly Yeshua had shamed them directly, showing the frailty of their oral traditions, that they themselves would care more for animals (representing commerce)—clearly violating God’s Torah on the Sabbath. They had condemned themselves, and this was an affront to their fleshly, religious pride. Rather than repenting and experiencing mercy, they chose religiosity—a temptation believers must contend with to this very day.
But Jesus, aware of this, withdrew from there. And many followed Him, and He healed them all (Matthew 12:15).
While it may be commonplace to hear phrases like, “The Jews rejected Jesus,” and use this as an excuse to explain the suffering they have endured over the centuries (largely at the hands of so-called Christians) or to excuse ourselves from sharing our faith with the Jewish community, we see here that though many Pharisees had a quarrel with Yeshua, the general populous was enamored with Him.
The Greek for “followed Him” is a fairly direct term—akoloutheo. Strong’s Concordance tells us that it means to “join one as a disciple” or to “side with his party.” This would indicate that the synagogue’s congregation did not merely trail after Yeshua, but that they found faith by truly following Him.
A battered reed He will not break off, and a smoldering wick He will not put out, until He leads justice to victory. And in His Name the Gentiles will hope (Matthew 12:20-21).
The New American Standard translation puts the words of vv. 20-21 in all capitals to indicate an Old Testament reference, specifically Isaiah 42:1-3. Why does Matthew include this verse here? To help the reader understand the messianic expectations and their fulfillment. The passage begins, “Behold My Servant” (v. 18). This “servant” is almost universally recognized in Hebraic thought as the Lord’s Messiah.
Category: Biblical Studies, Pneuma Review, Winter 2003
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