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Yeshua was the greatest Moreh (teacher) who ever lived.
Yet He was much more than that. As YHVH’s Son, His
teachings were truth. His mission was to instruct others
how to know YHVH. His main message was that YHVH wants
to love us and to know us. He taught while He walked
with His followers. He taught from a boat, a hillside, a
home and the temple. He taught in sermons, but He
preferred to use a story or parable. Many people have
questions about what Yeshua said on a lot of topics.
What did He teach about YHVH? What did He think about
Himself? What did He mean when He spoke about the
Kingdom? What was the meaning of His death? What did He
say about the Ruach HaKodesh (Holy Spirit)? How did He
describe human beings and their needs? What about the
Christian church? Did He teach anything about the end of
the world? What were the main features of His moral
teaching? The following sections will seek to answer
these important questions.
TEACHINGS ABOUT YHVH
Anyone who comes to the teachings of Yeshua after
reading the Old Testament will at once recognize that
the teachings about YHVH are parallel. Yeshua taught
that YHVH was the Creator, caring for His creation and
watching over such small creatures as the sparrow
(Matthew 10:29). There is no support in the teachings of
Yeshua for the view that YHVH is uninterested in the
world He made. Yeshua reminds us that He is YHVH of
details; intimately concerned with our lives. One of the
most characteristic titles Yeshua used for YHVH was
Father. This was not new, for the idea occurs in the Old
Testament, where YHVH is seen as Father of His people
Israel. This kind of fatherhood was national rather than
personal. In the time period between the Old Testament
and the New Testament, the Jews came to regard YHVH as
so Holy that He was removed from direct contact with
human affairs. In fact, they believed there had to be
mediators between YHVH and people. This exalted notion
of YHVH contradicted the idea of YHVH as a personal,
loving Father. This is why Yeshua’s teachings on the
personal fatherhood of YHVH were so unique. There is
some evidence in Jewish teachings that praying to YHVH
as “Our Father” was mentioned.
However, what distinguishes Yeshua from His
contemporaries is that the fatherhood of YHVH was
central to what he taught. The Father-Son relationship
is particularly vivid in John’s Gospel, where Yeshua as
Son is seen to be in close communion with YHVH as
Father. This comes out strongly in Yeshua’s prayer in
John 17 and in the frequent assertions that the Father
had sent the Son and that the Son was doing the will of
the Father. It is this strong relationship between YHVH
and Yeshua in terms of Fatherhood and Son-ship that led
Yeshua to teach people to approach YHVH in the same way.
The Lord’s Prayer at once recognizes this in its opening
words. It is particularly important to note that “Our
Father” comes before “Hallowed be Thy Name.” Yeshua
never taught us to approach YHVH with terror. He wants
us to come to Him as a respectful child would come to a
loving Father. Yeshua addressed YHVH as Father and
taught His disciples to approach YHVH similarly but with
a distinction. Yeshua spoke of “My Father and your
Father” when He appeared to Mary Magdalene after His
resurrection (John 20:17), but He did not say “our
Father.” His Son-ship was unique, for He claimed that He
and the Father were one (10:30). In the Sermon on the
Mount, Yeshua assured His followers that their heavenly
Father knew about their needs (Matthew 6:32; Luke
12:30). We should present our needs to YHVH to
demonstrate our dependence on Him.
TEACHINGS ABOUT HIMSELF
What Yeshua said about Himself is of great importance,
for this is what the early Church came to teach about
Him. Yeshua used certain titles to describe Himself or
accepted them when others used them.
SON OF MAN
The most widely used is Son of Man. Sometimes he related
this directly to His public Ministry, like the saying
that the Son of Man was Lord of the Shabbat (Mark 2:28)
or that the Son of Man had authority to forgive sins
(2:10). Sometimes the sayings dealt with His sufferings,
as when Yeshua said that the Son of Man must suffer many
things (8:31; note that Matthew 16:21 has “He” instead
of “Son of Man”). At other times, the reference is to a
future appearance, as when Jesus declared to the high
priest that He would see the Son of Man sitting at the
right hand of YHVH and coming on the clouds of heaven
(Mark 14:62). What did Yeshua mean by the title and why
did He use it? The title “Son of Man” occurs in Psalm
8:4, where it refers to man or humans. The expression is
also used many times in Ezekiel to address the prophet,
but here also it means man. A rather different use
occurs in Daniel 7:13, where one like a son of man comes
with the clouds before the Ancient of Days (YHVH
Himself). There is a strong similarity between this
passage and the words of Yeshua in Mark 14:62. But an
important difference is that whereas Son of Man becomes
a title in Mark, it is not so in Daniel. There is some
evidence for the title in Jewish literature where it
represents a pre-existent being that will come to judge
and overthrow the enemies of YHVH. Yeshua’s use of Son
of Man as a title is unique. The Son of Man sayings are
distributed throughout the four Gospels and there are no
significant differences in their uses. Yeshua used this
title, but the early Christians did not commonly use it.
In fact, only in Acts 7:56 does the title appear, in
this case used by Stephen. It is clear, therefore, that
it had a special meaning for Yeshua that it did not have
for others. There is no doubt that He was referring to
Himself and not to someone else, as a careful study of
all the Son of Man sayings shows. Those who think that
Yeshua was referring to someone else arrive at this
conclusion only after first dispensing with some of the
sayings. The most probable reason why He used the title
Son of Man was because he wanted to avoid a term like
Mashiach, which carried with it too many political
overtones. But what did Son of Man mean to Yeshua? It is
rich with the idea of humanness, possibly referring to
Daniel’s “son of man” and perhaps a touch of the
suffering servant idea from Isaiah 53. It is most likely
that Yeshua saw it in terms of His mission in a way that
His hearers could not fully appreciate. It is also
probable that the early church preferred Mashiach
because this title carried the meaning of a royal
deliverer. Also, after the death of Yeshua, there would
be no further fear of political misunderstanding.
MASHIACH
The term “HaMashiach,” does not belong strictly to the
teachings of Yeshua, since He Himself never used it.
However, He accepted this title in Peter’s confession at
Caesarea Philippi. All the synoptic Gospels (Matthew,
Mark and Luke) record the confession “You are HaMashiach,”
while Matthew adds a significant comment by Yeshua. He
notes that YHVH Himself, “My Father Who is in heaven,”
gave Peter this insight (Matthew 16:17). Yeshua
certainly accepted the confession and regarded it as
revelation. He also did not refute being the Mashiach in
His answer to the high priest’s question “Are you the
Mashiach?” (Mark 14:61). In John’s Gospel, Andrew tells
Peter that he had found the Mashiach (John 1:41); the
woman at Samaria also talks to Yeshua and He reveals
that He is the Mashiach (4:25-26). There was a
widespread expectation among the Jews that a deliverer
would come to overthrow their political enemies, the
Romans. There were various ideas about his origin (a
military leader or a heavenly warrior) and his methods.
The Zealots believed that deliverance could come only
through armed revolution. No wonder Yeshua hesitated to
broadcast His title as Mashiach.
SON OF YHVH
The title “Son of YHVH” occurs mainly in John’s Gospel.
Mark and John both regarded Yeshua in this light
(compare to Mark 1:1; John 20:30-31). There are
certainly passages where the Mashiach is linked with the
Son of YHVH and where Yeshua rejects neither title
(compare to Matthew 16:16). But in the teachings of
Yeshua, one passage makes abundantly clear the special
relationship that Yeshua had with YHVH as Son; namely,
11:27 (also Luke 10:22, a parallel passage), where
Yeshua implies that He is the Son of the Father. Many
similar passages in John’s Gospel are however, more
explicit. The Son is unquestionably pre-existent; living
before time began. Yeshua knows He came from the Father
and would return to the Father. Yeshua regarded Himself
as divine; He was fully YHVH. However, John portrays
Yeshua most clearly in His earthly nature as well; He
was also fully human. Nowhere in the teachings of Yeshua
did He explain how YHVH could become man, but He assumed
this as a fact. As YHVH’s Son, He taught with the
authority of YHVH.
TEACHINGS ABOUT THE KINGDOM OF YHVH
No one can read the synoptic Gospels without noting how
often the “Kingdom of YHVH” (or of heaven) occurs. Many
of the parables of Yeshua are specifically called
parables of the Kingdom. Yeshua’s concept of the Kingdom
was a basic idea of the Christian gospel. The main idea
is the rule of YHVH over people rather than a physical
realm that belongs to YHVH. In other words, the emphasis
is on the active reigning of YHVH as King. YHVH’s
Kingdom consists of the relationships between the
members and the King. It also means the Kingdom will not
be expressed in institutional terms. There is one
problem with the Kingdom teachings that must be faced:
its timing. Some sayings imply that it is already
present, while others suggest that it will not come
until the future. Some scholars don’t believe that the
present and future can be held together; therefore, they
reject one and concentrate on the other. Those who
maintain a present understanding of the Kingdom
developed the idea of a social gospel; what happens in
the here and now. According to this view, there is no
place for a future arrival of the Kingdom; only an
emphasis on establishing a Kingdom that helps the poor
and needy. On the other hand, some concentrate only on
the future Kingdom. In this case, it is difficult to see
in what sense the Kingdom teachings are relevant.
Yet others have insisted that since both present and
future aspects are found in the Gospel records, no
explanation is satisfying that denies one at the expense
of the other. One possible solution is to regard the
present aspects as applying to this age but as not
reaching their fulfilment until the future establishment
of the Kingdom. A similar solution, expressed
differently, is to maintain that the reality is a future
Kingdom but that it has spilled over into the present.
Yeshua intentionally included both present and future
aspects.
THE PRESENT KINGDOM
That the Kingdom was a theme of common interest is clear
from Luke 17:20-21, where the Pharisees asked Yeshua
when it was coming. They were looking for the Mashiach
to establish a political overthrow of the Romans. His
answer, that it was “among them,” is clearly a present
idea. Evil spirits were also exorcised as evidence that
the Kingdom had arrived (Matthew 12:28; Luke 11:20).
Moreover, Yeshua mentioned that the Kingdom had been
forcefully advancing (Matthew 11:12), but not by
revolutionary methods. Still, something dynamic was
already happening. This idea of dynamic power is one of
the most characteristic features of the Kingdom. Yeshua
spoke of binding the strong, armed man (Luke 11:21-22),
which shows that in His Ministry He expected to give a
powerful demonstration against the forces of darkness.
It is evident that the Kingdom Yeshua proclaimed,
present or future was a Kingdom in which YHVH was
supreme. The Kingdom was part of His mission, in which
YHVH was bringing spiritual deliverance to His people.
Moreover, the Kingdom teachings of Yeshua are part of
the total message. No part of that message can be
separated from any other part without distorting the
whole.
THE FUTURE KINGDOM
The parables have the clearest teachings on the future
aspect of the Kingdom (Matthew 13). The discourse on the
Mount of Olives is equally telling (Matthew 24-25; Mark
13; Luke 21). In the latter, Yeshua spoke of the future
using imagery drawn from Jewish literature. He
references clouds, glory and angels in relation to the
coming of the Son of Man (Mark 13:26-27). Matthew
references a trumpet call, another familiar feature
(Matthew 24:31).Various features from the Kingdom
parables give the clearest idea of the nature of the
Kingdom. Membership in the Kingdom is not considered to
be universal, for in the parable of the sewer not all
the soils (people) enjoy the same results. The same
distinction is seen in the parable of the tares and the
parable of the dragnet. The tares are destroyed and only
the wheat is harvested. The members of the Kingdom are
those who hear and understand the Word of the Kingdom
(Matthew 13:23). For all our racial, cultural and gender
differences, there are only two kinds of people in the
world: saved and unsaved. There are members of the
Kingdom and outsiders. Each person must individually
respond to Yeshua’s offer of salvation in order to be
part of the Kingdom. There is an emphasis on growth in
the parable of the mustard seed, where small beginnings
grow into big things. The parables of the treasure and
the pearl underline the value of the Kingdom. The
universal character of the Kingdom comes out sharply in
the parable of the vineyard, where the Kingdom is taken
away from the non-believing Jews and is given to another
“nation.” This likely refers to the non-Jewish people,
the Gentiles (Matthew 21:43) entrance into the Kingdom.
Yeshua Commanded His disciples to preach to all nations
(28:19). This worldwide Kingdom gave Gentiles and Jews
equal status; a revolutionary thought for Israel.
TEACHINGS ABOUT HIS OWN DEATH
The announcement of the Kingdom must be linked with
Yeshua’s approach to His own death. Did Yeshua see His
death as a key part of his mission? Some have maintained
that He ended His life in disillusionment with some sort
of death wish. However, His death was not a diversion
from His mission. It was His entire mission. Yeshua knew
the details of His life were a fulfilment of Scripture
(compare to Matthew 26:24, 56; Mark 9:12; Luke 18:31;
Luke 24:25-27, 44-45). Yeshua’s suffering is the subject
of Old Testament prophecy. He knew the Old Testament
predictions and recognized that they could be fulfilled
only through His own sufferings. This emphasis on
fulfilment of Scripture is also seen in John’s Gospel.
His statement that the Son of Man must be lifted up even
as Moses lifted up the serpent (John 3:14) illustrates
this point. John contains most of the passages where
fulfilment of Scripture is mentioned. But there can be
no doubt that the fulfilment motive played a vital part
both in Yeshua’s own understanding of His mission and in
the early Christians’ understanding of His death. The
Gospels emphasize the necessity of Yeshua’ death. In
John’s Gospel, Yeshua speaks in the earlier stages of
His Ministry as the “hour” of His death being “not yet,”
but in the later stages it has arrived (compare to John
17:1). Yeshua knew that only through the hour of death
could the Father be glorified. He was not disillusioned
about His death; He knew it was according to an orderly
plan. Yeshua evidently regarded His death as a
sacrifice. At the Last Supper, the cup is connected with
the blood of the new covenant, which is said to be for
the “remission of sins” (Matthew 26:26-28). No
explanation is given of the way in which the coming
death, signified by the broken bread and poured-out
wine, would bring about forgiveness of sins. But the
early church realized that HaMashiach died for our sins
(compare to 1 Corinthians 15:3). The new covenant idea
is parallel to the old covenant, which according to
Exodus 24, was sealed with sacrificial blood. Yeshua
likely had this in mind when He spoke about the new
covenant. It was also akin to the ideas expressed in
Jeremiah 31, referring to a covenant written on the
heart rather than in stone. In Yeshua’s prayer in John
17, as He faces the cross, He declares that He has
finished the work that the Father gave Him to do (17:4).
This is reinforced by the cry from the cross; “It is
finished,” which only John records (19:30). This sense
of accomplishment gives an air of triumph to what might
otherwise have been considered a disaster. Yeshua was
not murdered. He gave His life willingly as a sacrifice
for our sins. Although men superficially nailed Him to a
cross, His love for all of YHVH’s people is what kept
Him there, enduring to the end.
TEACHINGS ABOUT THE RUACH HAKODESH (HOLY SPIRIT)
At several of the major events in the life of Yeshua,
the Gospel writers note the activity of the Ruach
HaKodesh. For example, the Virgin birth, Yeshua’s
baptism and His temptation by Satan mention the Spirit.
However, there is surprisingly little in the synoptic
Gospels on this theme. Most of the teachings come from
John’s Gospel. When Yeshua began His preaching Ministry
in Nazareth, according to Luke, He read the statement in
Isaiah 61:1-2 about the Spirit of YHVH and applied it to
Himself. He saw the Spirit marking the beginning of His
Ministry. He was accused of casting out demons by means
of Beelzebub, prince of the demons. However, He was
actually casting out evil spirits by the Spirit of YHVH
(Matthew 12:28). He was moreover, sensitive to the
seriousness of blaspheming the Spirit, which He implies
that His accusers were in danger of doing. Criticizing
His Ministry meant criticizing the activity of the
Spirit. While warning His disciples that they would meet
with opposition, Yeshua assured them of the Spirit’s
support when they were forced to appear before kings or
governors (Matthew 10:19-20; Mark 13:11). Indeed, He
told them that the Spirit would continue to speak
through them long after Yeshua had returned to heaven.
Luke records Yeshua’s promise that YHVH would give the
Ruach HaKodesh to those who ask (Luke 11:13), as a
father gives good gifts to his children. We often ask
YHVH for peace, purpose or protection. However, YHVH
regards the Ruach HaKodesh as the best gift He can give
His children. On another occasion, Yeshua recognized
that David wrote Psalm 110 (Mark 12:36) with the
Spirit’s influence. As a result of this example and
others, we know that the Bible is no ordinary book
authored by humans. In fact, the Ruach HaKodesh inspired
Scripture.
SALVATION
The Gospel of John provides a more detailed development
of what Yeshua taught about the Spirit. Teachings about
the Spirit are usually linked to Yeshua’s teachings
about giving eternal life to those who believe in Him
and receive Him. When He spoke to Nicodemus of the new
birth and eternal life, Yeshua also spoke of the Spirit
(John 3:3-8, 15-16). When He mentioned the water of life
to the Samaritan woman, He also spoke of the Spirit
(4:14, 23-24). The same held true for the discourses on
the bread of life (6:48-63) and river of life (7:37-39).
Throughout the Gospel, Yeshua declared to various people
that He could give them eternal life if they would
believe in Him. He promised them the water of life, the
bread of life and the light of life, but they would
receive eternal life only when the Spirit came after
Yeshua’s resurrection. Yeshua said, “It is the Spirit
who gives eternal life” (John 6:63). When the Spirit
became available, they could have life. Again, Yeshua
offered the water of life; even life flowing like rivers
of living water; to the Jews assembled at the Feast of
Tabernacles. He told them to come and drink of Him. But
no one could then and there, come and drink of Him. So
John added a note: “This He spoke of the Spirit...for
the Spirit was not yet given, because Yeshua was not yet
glorified” (John 7:39, NASB). Once Yeshua had been
glorified through resurrection, the Spirit of the
glorified Yeshua would be available for believers. In
John 6, Yeshua offered Himself as the bread of life to
be eaten by believers; and in John 7, He offered Himself
as the water of life to refresh. But no one could eat of
Him or drink of Him until the Spirit of the glorified
Yeshua was made available, as hinted in John 6:63 and
then stated plainly in 7:39.
COMFORT
In John 14:16-18, Yeshua went one step further in
identifying Himself with the Spirit. He told the
disciples that He would give them another Comforter.
Then He told them that they would know who this
Comforter was because He was then and there, with them.
In the near future, the Comforter would be inside them.
Who else but Yeshua was with them at that time? Yeshua
Himself represented the presence of the Ruach HaKodesh.
Then after telling the disciples that the Comforter
would come to them He said, “I am coming to you.” First
He said that the Comforter would come to them and abide
or live in them. In the same breath, He said that He
would come to them and abide in them (see 14:20). The
Comforter who was dwelling with the disciples that night
was the Spirit in HaMashiach. The Comforter who would be
in the disciples after the Resurrection would be
HaMashiach in the Spirit. This is the mystery of how
Yeshua comes to live in our hearts. While He is present
in heaven, He is also present in us through the person
of the Ruach HaKodesh. On the evening of the
Resurrection, the Lord Yeshua appeared to the disciples
and then breathed into them the Ruach HaKodesh. This is
similar to YHVH’s breathing into Adam the breath of life
(Genesis 2:7). The believers now possessed eternal life
because the Spirit of HaMashiach lived in them. From
that time forward, HaMashiach as Spirit lived inside His
believers. “We know He lives in us because the Ruach
HaKodesh lives in us” (1 John 3:24). The indwelling
Spirit helped the disciples remember Yeshua’s Words and
actions (John 14:26) so that they could teach and write
about them. Yeshua also made it clear that the Spirit
would convict the world of sin, of righteousness and of
judgment (16:8).
TEACHINGS ABOUT HUMANITY
Yeshua taught about YHVH’s providential care for all
human beings. A person’s hairs are all numbered (Matthew
10:30), which is a vivid picture of YHVH’s concern over
the details of human life. But YHVH is far more
concerned with the eternal soul. Yeshua made it clear
that it would be unprofitable for anyone to gain the
world and to lose his or her soul (16:26; Mark 8:36;
Luke 9:25). The focus falls on what a person is and not
what he or she has. Yeshua even said that a maimed body
was preferable to a forfeited life (Mark 9:43-47). He
was not of course, unconcerned about people’s physical
state, as His many healings show. However, His major
concern was with people’s relationship with YHVH.
COMMUNITY
Yeshua never viewed humans as isolated individuals.
YHVH’s people are called to community. The Sermon on the
Mount illustrated this social emphasis in the teaching
of Yeshua. Those who are merciful to others will obtain
mercy (Matthew 5:7). Peacemakers are rewarded (5:9). The
disciples of Yeshua are expected to bring light to
others (5:16). They are expected to give more than
expected (5:40). According to Yeshua, people have
responsibility beyond themselves.
DEPENDENCE
Yeshua taught men and women to pray to YHVH for daily
bread (Matthew 6:11) as a reminder that they cannot be
wholly self-sufficient. He allowed no place in His
teaching for humans to boast in their own achievements.
Dependence on YHVH is not a sign of weakness. It is a
symbol of strength. Wise people know they don’t have it
all together. They rely on YHVH for daily help.
FAMILY
Yeshua accepted the sanctity of the marriage contract
(Matthew 5:31-32; compare to 19:3-9) and showed a high
regard for the honour and rights of the wife. Yeshua
showed His regard for the status of women through His
actions and attitudes instead of specific teachings.
Luke points out how many women supported Yeshua and His
disciples in their travels.
SINFUL NATURE
Yeshua had a high view of human potential but also
acknowledged their present condition. He stressed
repentance, realizing people’s sinful nature (Matthew
4:17). Yeshua focuses on forgiveness in the examples of
the paralytic (9:1-8) and to the desperate woman who
anointed Him (Luke 7:47-48). In the Lord’s Prayer,
Yeshua instructs His disciples to pray for forgiveness
(Matthew 6:12; Luke 11:4). He takes for granted that
they need it and desire to obtain it. Men and women are
not self-righteous. In fact, He criticizes the religious
leaders in various sayings, but particularly in Matthew
23. They thought their good works earned them salvation.
In contrast, Yeshua taught that we must cast ourselves
on the mercy of YHVH. This is vividly illustrated in the
parable about the Pharisee and the tax collector at
prayer (Luke 18:10-14). Yeshua commended the tax
collector for throwing himself on the mercy of YHVH.
Yeshua never suggested that there was anyone who was
exempt from sin. To Yeshua, sin represented separation
from YHVH. This comes out clearly in John’s Gospel, with
its strong contrasts between light and darkness, life
and death (compare to John 5:24). Indeed, the “world” in
John’s Gospel represents the system that takes no
account of YHVH. But sin is also seen as enslavement to
satan. The life and teachings of Yeshua are seen against
the background of spiritual conflict. Yeshua can even
say to His opponents, “You are of your father the devil”
(John 8:44). In the parable of the prodigal son, sin
against YHVH is linked with sin before the father. In
other words, it is regarded in terms of rebellion and
revolt (Luke 15:21). This is a different assessment of
the son’s offense than the one arrived at by the elder
brother, who could see it only in terms of property. Our
sinful nature is what separates us from YHVH. Our sins
are simply an expression of a much larger issue.
According to Yeshua, we are in a constant state of
rebellion against YHVH until we experience salvation.
Those who did not believe and were therefore outside of
Yeshua’s provision of salvation are already condemned
(John 3:18). Yeshua mentioned judgment to come, which
shows that a person’s destiny is related to his or her
present spiritual condition. Yeshua’s mission rests
against this background of humanity’s spiritual need. We
would be totally unable to achieve salvation apart from
Yeshua. Yeshua came to offer eternal life to those who
believe in Him (3:16).
TEACHINGS ABOUT THE CHURCH
Some have supposed that Yeshua did not predict that
there would be a church. But on two occasions He used
the word “Church,” which means a people called out by
YHVH. On one of the occasions; at Caesarea Philippi;
Yeshua told Peter that He would build His Church upon
the rock (Matthew 16:16-19). It seems most probable that
“rock” was intended to link the foundation of the church
to Peter’s particular confession about Yeshua. The later
church was a community that affirmed that Yeshua was
HaMashiach, the Son of the living YHVH. HaMashiach
Himself built the church. He assured His disciples that
evil would be unable to overcome it. Moreover, one of
the functions of the church was to proclaim forgiveness
of sins and this is implied in what Yeshua said to
Peter. However, similar words were addressed to all the
disciples, not just Peter (Matthew 18:18). The church,
according to 18:17, was also to be a community that
could settle disputes between believers. In addition to
these specific references to the church, Yeshua assumed
that His followers would meet together in His Name
(Matthew 18:19-20). In his final words in Matthew’s
account, He commissioned them to teach what He had
taught them and to baptize new disciples (28:19-20). He
promised His presence would be with them. The command to
baptize was reinforced by Yeshua’s own example in
submitting to John’s baptism. Yeshua also expected His
disciples and the future church to observe the Lord’s
Supper. Yeshua intended the future community to be
frequently reminded of the centre of the faith. The
Christian church was to be a group of people who knew
that through HaMashiach they had entered into a new
relationship with YHVH. Although there are no references
to the church in John’s Gospel, there are certainly
hints that support the community idea. Yeshua introduced
Himself as the Shepherd and spoke of His followers as
forming a flock (John 10:16). The sheep imagery occurs
again in this Gospel when Peter is instructed three
times by the risen Lord to feed the sheep (21:15-17).
Yeshua also used the imagery of many branches that draw
their life from the vine and therefore belong to each
other because of their common life in the vine. Yeshua
recognized that the future community would need the aid
of the Spirit; as seen in the book of Acts. Finally,
there is a close connection between the church and the
Kingdom, although they are not identical. The Church is
part of the bigger picture; the Kingdom of God.
TEACHINGS ABOUT THE FUTURE
As shown, Yeshua thought of the Kingdom in terms of both
a present realization and a future hope. The future
aspect is related to the end of the age. Although He did
not spell it out in specific terms, Yeshua gave firm
assurance that He would return at some time in the
future.
SECOND COMING
He told the disciples that the Son of Man would come
with His angels in His Father’s glory (Matthew 16:27).
He describes the Son of Man coming in clouds with power
and glory (Mark 13:26), probably drawn from the familiar
language of Daniel 7. Yeshua described various signs
that would precede His own second coming. He spoke of
wars, conflicts, earthquakes, famines and disturbances
in the heavens. The gospel would also first be preached
to all nations. At the same time, many false “christ’s”
would arise. Yeshua gave such details about His return
to encourage His disciples in the face of persecution.
The future hope had a practical purpose. The disciples
were urged to watch. The coming would happen as
unexpectedly as a thief in the night. Yeshua said that
even He Himself did not know when the coming would take
place (Mark 13:32).
RESURRECTION
Another important theme affecting the future is
emphasized in Yeshua’s teachings about resurrection. The
Sadducees did not believe in the resurrection of the
body. They attempted to trap Yeshua with a question
about a woman who had been married seven times. They
wanted to know whose husband she would be at the
Resurrection (Mark 12:18-27). Yeshua pointed out that
there would be no marriage when the dead rise. The
Sadducees’ idea about resurrection was clearly wrong.
Yeshua’s teaching was that the resurrected would be like
the angels. There is no doubt about the resurrection of
the dead, although no information is given about the
specifics of the resurrection body.
JUDGMENT
Yeshua told a story about a rich man and a poor man who
both died (Luke 16:19-31). In the afterlife, the rich
man cried out in torment, while the poor man enjoyed a
state of blessedness. The distinction between the two
men gives a hint of judgment, although we are not told
how the distinction is made. Elsewhere in His teachings,
Yeshua suggested that the most vital requirement is
faith. The conversation between Yeshua and the dying
thief on the cross suggests that the repentant thief
entered heaven (Luke 23:42-43). The theme of rewards and
punishment occurs in many passages. In Matthew 16:27,
Yeshua says that the Son of Man will reward everyone
according to what he or she has done. Those who are
worthless are promised punishment in darkness (25:30).
Moreover, Yeshua spoke of a day of judgment on which men
and women must give an account, even of all their
careless words (12:36-37). In the parable of the sheep
and the goats, He spoke of a separation that the Son of
Man will make when He comes. Those commended are those
who have shown concern for the believers (25:31-46).
Among Yeshua’s most solemn statements are those that
speak of hell. His teachings about eternal punishment
for the unrighteous (as in Matthew 25:41, 46) are
opposite to the eternal life promised to the righteous.
He taught that His disciples would have a place prepared
for them in heaven (John 14:2) and He spoke of a Book of
Life in which the names of all believers were written
(Luke 10:20).
TEACHINGS ABOUT MORAL ISSUES
Much of the teaching of Yeshua is concerned with moral
issues; so much so that some scholars have concluded
that this was the main burden of his teaching. However,
the moral teachings cannot be considered apart from
everything else. Some may say the teachings of Yeshua
and the moral teachings of Judaism are closely related.
Yet Yeshua says that morality is not achieved by
observing rules and regulations; the crux of Jewish
tradition. Right conduct is seen to be the result of a
right relationship with YHVH. Those who consider
Christianity just another religion of rules have missed
the whole point. They figure they will never be good
enough to obey YHVH’s rules, so why try? In fact, that
is exactly what Yeshua taught. We cannot be good enough
for YHVH. He offers His righteousness for our
sinfulness. He does not offer religion. He offers a
personal, life-changing relationship with YHVH through
faith in HaMashiach. Yeshua was Himself the pattern for
moral behaviour. He made clear that His aim was to
fulfil the will of YHVH. There is no sense of legalism
in His approach to ethical decisions. In the Sermon on
the Mount, He compared His own teaching with that of
Moses (compare to Matthew 5:21-22, 27-28, 31-32).
However, Yeshua made more rigorous demands than the Law
because He was concerned with motives as well as
actions. Many have dismissed the teaching of the Sermon
on the Mount as entirely impractical, but Yeshua never
intended that His teaching would be easy. The target is
nothing less than the perfection of YHVH Himself (5:48).
Even so, Yeshua called His yoke easy and His burden
light (Matthew 11:29-30), which suggests that He was not
setting out an impossible ethical pattern. He offered
instead to take over our lives to help us be the kind of
people we need to be. He was not producing a manifesto
for society. His concern was that each individual have
powerful motives for right decisions on matters of
conduct. His reaction against a rigid application of
Shabbat observance at the expense of the welfare of a
needy person illustrates this point. Concern for others
was rated higher than ritual correctness.
YESHUA AND THE CHURCH
No account of the life and teachings of Yeshua would be
complete without some indication of the place that
Yeshua HaMashiach gained in the developing church. Such
a quest naturally takes us outside the scope of the
Gospels into the testimony of the book of Acts and
Paul’s letters. There we can see whether the predictions
of Yeshua were fulfilled and whether, in fact, the early
Christians took his teaching seriously. Yeshua
HaMashiach became central to the faith of the early
Christians and was regarded from many points of view. He
was seen as Mashiach in the sense of a Spiritual
Deliverer, as Lord in the sense of being sovereign over
His people, as Servant in the sense of his obedience to
suffering and as Son in His relation to His Father. In
many ways, the full understanding of what and who He was
could not have occurred until after the Resurrection.
Therefore, we find that many facets of His teaching
about Himself were more fully developed further on in
the New Testament.
YESHUA AND PAUL
Many have found a problem in linking the Gospels with
their detailed presentation of the acts and teachings of
Yeshua with HaMashiach who is so central in Paul’s
beliefs. The problem arises because the apostle does not
refer to any specific incident in the life of Yeshua and
does not reflect in His epistles any acquaintance with
the large amount of teaching material in the Gospels.
Does this suggest that Paul had no interest in the
historical Yeshua? Or could it be maintained that he
knew nothing about Him? Those who have driven a wedge
between Paul and Yeshua have not given sufficient weight
to those indications that Paul knew a great deal more
about the historical Yeshua than he states in his
letters. He wrote, for instance, about the meekness and
gentleness of HaMashiach (2 Corinthians 10:1),
suggesting that he knew that Yeshua had said of Himself
that He was meek and lowly of heart (Matthew 11:29).
Moreover, Paul spoke of the poverty of HaMashiach (2
Corinthians 8:9) and must have known that the Son of Man
had nowhere to lay His head. He certainly knew the
details of how Yeshua instituted the Lord’s Supper (1
Corinthians 11:23-26) and He was aware of His death by
crucifixion. It seems reasonable to conclude that Paul
assumed that his readers would be acquainted with the
Gospel material. It is perhaps useful in this connection
to inquire whether the life and teachings of Yeshua
played a significant part in the early Christian
proclamation. In Peter’s address to Cornelius, he spoke
of YHVH’s anointing of Yeshua of Nazareth. He said that
Yeshua went about doing good works and healing all who
were under the power of the devil (Acts 10:36-38). It is
clear that some account of the acts of Yeshua was
included in the early preaching and there is no reason
to suppose that this was not a regular procedure.
YESHUA IN OTHER EPISTLES
Yeshua’s example was a powerful motive for promoting
right behaviour. Peter appeals to it in encouraging
Christians who were suffering for their faith (1 Peter
2:21). Paul also knew the value of imitation (1
Corinthians 11:1; 1 Thessalonians 1:6). Yeshua Himself
never sinned (compare to 2 Corinthians 5:21). His
behaviour patterns were and are invaluable for those who
need a new standard for moral action. While this idea of
example is unquestionably present in the New Testament,
it was not a major part of Christian doctrine. There are
a few references to the teachings of Yeshua in other
portions of the New Testament besides the Gospels. The
Letter of James refers to the teachings of Yeshua more
than anywhere else in the New Testament. This is
especially true in echoes of the Sermon on the Mount and
it shows the strong contribution that the moral teaching
of Yeshua had on the ethical values of the early
Christians. To what extent is knowledge of the life and
teachings of Yeshua relevant to the 21st century? Some
want to separate the historical figure of Yeshua from
the HaMashiach of faith, saying only the latter is
important. However, the object of our faith is the same
One who lived and taught in Galilee and Judea. The One
who broke into history 2,000 years ago is the same One
who comes into our lives by faith as Saviour and Lord. |
