Selected Commandments from Matthew, Mark and Luke

with contextual notes

Repent!

Matthew 3:2,8; 4:17 Repent!

Context:

This commandment was here spoken to Israel.

This commandment was spoken to the Jews before the death and resurrection of her Mashiach. By being first commanded to the Jews, to the nation of Israel, in due course, when the risen Mashiach, the guarantor of Israel's justification for life and salvation sitting at the right hand of G-d in heaven, "all people everywhere are commanded to repent;" see Acts 17.

The later is based upon and is the extension of the former by virtue of the qualification of the former: "For the kingdom of heaven is at hand" - the Messianic redemption of Israel in completion of the covenant made with the fathers, wherein All-Israel is finally brought fully in faith into the Land of Torah Service to Hashem. This occurs through the atoning death and resurrection of the Messiah/Mashiach of Israel.

For an introduction to the following resources, see the page, Notes On The Halachic Approach

Repentance - Halachipedia

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3 Dec 2020 ... There is a positive biblical commandment to repent and admit one's sins ... willingly or inadvertently - when he repents, and returns from his sin, ...

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Halachipedia:About - Halachipedia

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... bad it may be and no matter the length of time one has been erring don't despair because everyone sins and everyone can repent and be forgiven completely.

Yom Kippur - Halachipedia

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... against his will because he was forced to do so, there is no obligation to repent . ... 1:3) writes that the day of Yom Kippur only atones for someone who repents.

Search results on Halachipedia for the search term "repent"

On The Mitzvah of Corporate Repentance For Israel

Matthew 7:1 Judge not, that you be not judged!

Context: Spoken to Israel as the Torah of Mashiach.

The Sermon On The Mount is the exposition of the commandment, "Hear Oh Israel..."

Israel was to, is to, hear the Torah. This means that to hear the Torah as Israel ought to hear the Torah is to Hear and Know the Unity of God with all of one's love in the obedience of faith.

This is the hearing of the fear of Hashem and of repentance. It is impossible to have such hearing and to judge another at the same time. Thus to judge another is to deafen one's self from hearing God, from hearing the Torah of God.

Search results Halachipedia "Judging others"

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Matthew 22:39

Whatsoever You Would That People Should Do To You

In the Sermon On The Mount the Torah has begun to go out unto all the world. Matthew 7:12 Therefore all things whatsoever you would that people should do to you, do you even so to them: for this is the Torah and the Prophets! Context: R' Hillel prescribed to the potential convert not to do unto others what he would not want others to do unto him. The prescription for the Jew is more demanding. It is to do the whole Torah and the Prophets for the sake of others.

Context: And the second is like unto it, You shalt love your neighbor as yourself.

It is eternal thanksgiving to the God and Father of Israel that we find these commandments to have been in the mouth of the Messiah of Israel, for thereby the commandment becomes to us, as to all Israel, a certain promise. For in his voice we hear this promise: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. And thou shalt love thy neighbor as thyself.

Matthew 19:17-19 Keep the commandments!

Textual Context: And he said unto him, Why call me good?

And he said unto him, Why call me good? there is no one good but one, that is, God: but if thou wilt enter into life, keep the commandments. (18) He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, (19) Honor thy father and thy mother: and, Thou shalt love thy neighbor as thyself. Comment: Yehoshua's (teaching of) Torah cannot be set against Moshe's (teaching of) Torah. There is no difference between them, they are one and the same. The only difference is the spiritual age for which they are given. The Torah as given through Moshe is given for the Present Age which is built on the foundation of the first creation of all things, where Adam is yet the head. The Torah as given through Yehoshua the dead and risen Messiah is based on the Messianic Age which is built on the foundation of the re-creation of all things, where Messiah himself is the head. Messiah gives his teaching of the Torah to Israel even in this age because Israel is called even now not to be the humanity of this age but to be the humanity of the World To Come.

In the World To Come there can be no murder nor adultery nor theft nor false witnessing nor dishonouring of father and mother, for then every one and their neighbour will be one body and one spirit in union with the Lord and in participation in his eternal life. Therefore to enter into eternal life one must enter into the righteousness of these commandments together with him. Matthew 22:37 Jesus said unto him, You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.

Matthew 23:2-9

whatsoever they bid you observe

The Scribes And The Pharisees Sit In Moses' Seat

Context: Saying, The scribes and the Pharisees sit in Moses' seat: (3) All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. (4) For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. (5) But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, (6) And love the uppermost rooms at feasts, and the chief seats in the synagogues, (7) And greetings in the markets, and to be called of men, Rabbi, Rabbi. (8) But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. (9) And call no man your father upon the earth: for one is your Father, which is in heaven.

Wider Context:

How is one to do all that certain teachers say to do if it is more than they themselves do, and they are at fault because what they prescribe is of too heavy a weight? It is to be done even though it is too heavy a weight but one should not then go ahead and prescribe for others what one does not do one's self. It is according to this rule that one should not be called a teacher without still being called a student. But if one has a teacher who overburdens one it is only necessary to come unto the Messiah who does not overburden and who delivers all Israel from struggle.

Matthew 24:20

But pray ye that your flight be not in the winter, neither on the sabbath day.

Context: The commandment here is given in a situation where there are two parties in conflict. One party is Israel. The other party is the nations who all come against Israel. Only Israel and anyone from outside Israel who would become a member of the nation are commanded by Messiah to pray that their observance of the Sabbath would not be desecrated by the invasion of the gentiles. Matthew 26:26-29 And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and said, Take, eat; this is my body. (27) And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; (28) For this is my blood of the new testament, which is shed for many for the remission of sins. (29) But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.

Particular Context:

He took the bread and wine of the Passover meal and applied it to himself.

He did not take the meat of the lamb and apply it to himself. Perhaps this is why some felt it not improper to develop a tradition of observing this meal and this commandment apart from the meal of the Passover, after Yehoshua was executed and raised from the dead for Israel's redemption from all sin and death. But this clearly was not the understanding or practice of those who were there at the table with him. For in the controversy among them at a later time about uncircumcised but believing gentiles eating the Passover meal with them it is evident that they did not cease to observe the Passover in remembrance of the Lord Messiah. And there is no difference between Paul or Peter or James in this regard.

Why then did Messiah refer the bread and wine to himself and not the meat of the lamb? The bread was the unleavened bread of Israel's affliction in Egypt and in leaving Egypt. In the eternal redemption Messiah would suffer this affliction on behalf of Israel and Israel would be redeemed without the necessity of fleeing. The cup was the cup of God's judgment and blessing, judgment upon Egypt and blessing upon Israel. But when Egypt lost his firstborn Israel's blessing was cut short. For Israel was to be blessed not only in himself but in the blessing of all the families of the earth. Still, if any nation would curse Israel, then that nation would be cursed. Therefore, in the beginning of Israel's redemption, his redemption from Egypt, his redemption was cut short and was not made complete.

What was lacking? It was necessary that the firstborn of Israel be cut off and received again from the dead in order that the nations, while being cut off, might rejoice with Israel in his receiving his firstborn again alive. And this then is the cup of God's covenant with Israel in Messiah's blood. The commandment of its remembrance has no context for complete fulfillment apart from the commandment of the Passover remembrance in Israel.

Mark 7:14 And when he had called all the people unto him, he said unto them, Hear and be attentive unto me every one of you, and understand… Mark 7:16 If any man have ears to hear, let him hear. Mark 9:35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. Context: As Moshe commanded Israel to listen to the prophet like unto him, whose word is in accordance with the Torah. For Israel to truly hear would be for her to fulfill the original calling of the first, the original Adam, to be the servant of all.

Mark 9:43-48 And if your hand offends you, cut it off: it is better for you to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: Where their worm dies not, and the fire is not quenched. And if your foot offends you, cut it off: it is better for you to enter halting into life, than having two feet to be cast into hell, into the fire that never shall be quenched: Where their worm dies not, and the fire is not quenched. And if your eye offend you, pluck it out: it is better for you to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: Where their worm dies not, and the fire is not quenched. Context: Kill the evil inclination within you by making it to become the slave to good. For your hand, your foot, your eye will offend you until you disown them and make them orphans under the domain of death and give them over for adoption by the Holy Spirit.

Mark 10:9 What therefore God has joined together, let not man put asunder. Mark 10:14 But when Jesus saw it, he was very displeased, and said unto them, Allow the little children to come unto me, and do not forbid them: for of such is the kingdom of God. Context: In Ephesians chapter five, Paul says that when speaking about marriage between a man and woman he is really speaking about the union of Messiah and his Assembly. He came, as he himself said, to assemble the lost tribes of the House of Israel. He would assemble them again with the tribes of the House of Judah. In this would be fulfilled that word to Abraham that in him and in his offspring all the families of the earth would be blessed. The families of the earth would be like little children coming unto the Messiah, and therefore bridegroom, of the redeemed and living Israel. It is for this reason that Paul always referred to the product of this work of Yehoshua in the absolute as The Assembly. In the absolute, Messiah and the Assembly were joined together by God and could not be put asunder by anyone. Such is the eternal and infinite nature of God's commandment.

Mark 11:22 And Jesus answering saith unto them, Have faith in God. Mark 11:23-24 For in truth I say unto you, That whosoever shall say unto this mountain, Be removed, and be cast into the sea; and shall not doubt in his heart, but shall believe that those things which he says shall come to pass; he shall have whatsoever he says. Therefore I say unto you, Whatsoever things you desire, when you pray, believe that you receive them, and you shall have them.

Mark 11:25-26

And when you stand praying, forgive, if you have aught against anyone: that your Father also who is in heaven may forgive you your trespasses. But if you do not forgive, neither will your Father who is in heaven forgive your trespasses.

Context:

Have faith in the will of God, not in your own will. It is your will that the wrong done to you by another should be rectified. It is God's will that the other person should be forgiven and that you also should be forgiven. Have faith in God's will and pray that it is accomplished in you and through you. Then the mountain that separates you from someone who has wronged you will be uprooted and cast into the sea. Mark 12:29-30 And Yehoshua answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: (30) And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. Mark 12:31 And the second is like, namely this, Thou shalt love thy neighbour as thyself.

There is none other commandment greater than these. Context: It is commonly taught that in this teaching Yehoshua referred to the first four commandments of the Ten Commandments together as the first commandment and to the next six commandments as the second that is like unto it. This being so, it is evident that Messiah is teaching that the Shema, "Hear O Israel…," is implicit in the first commandment of the Ten Commandments. From this it must be learned that no one can obey God who does not hear God as Israel or together with Israel. For only one who is addressed by a command can obey that command. It is in light of this that the nations are commanded to rejoice with Israel. Mark 14:38 Watch and pray, lest you enter into temptation. The spirit truly is ready, but the flesh is weak. Mark 16:15-16 And he said unto them, Go ye into all the world, and preach the gospel to every creature. (16) He that believes and is baptized shall be saved; but he that believes not shall be damned. Context: Although you are many watch out for temptation as one and pray as one. You will not be entirely one until you are one with every creature in all the world. Then the earth will be immersed in the knowledge of the One True God, the God of Israel, as the earth was immersed in water in the days of Noah.

Luke 3:8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. Luke 3:11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Luke 3:13 And he said unto them, Exact no more than that which is appointed you. Luke 3:14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages. Luke 4:4

And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. Context: Yohanan, John, immersed the children of Israel as children of Adam and of Egypt in the Jordan, raising them up as children of the prophets in the spirit of Abraham, Isaac and Jacob and in the spirit of Abraham, Isaac and Jacob's repentance before God. When the tempter came to Yehoshua he sought to tempt Yehoshua to walk in the ways of the children of Adam as did the children of Egypt. In a word Yehoshua rebuked the tempter in the spirit of all that Yohanan taught to Israel. Adam had chosen to live by their own wisdom but Adam as addressed by the Torah of God would not live by the wisdom through which they could provide for themselves but by obedience to the commandment of God.

Luke 4:12 And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God. Luke 6:27-29 But I say unto you which hear, Love your enemies, do good to them which hate you, Bless them that curse you, and pray for them which despitefully use you. And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also. Luke 6:30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. Luke 6:31 And as ye would that men should do to you, do ye also to them likewise. Luke 6:35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. Luke 6:36 Be ye therefore merciful, as your Father also is merciful. Luke 6:37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: Luke 6:38 Give, and it shall be given unto you, good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.

Context: In seeking to tempt Yehoshua the tempter did not easily relent but instead sought to tempt him on the level of finding in him the smallest root of pride. He tempted Yehoshua to use prayer as his right. Yehoshua turned his back on the tempter and came and commanded Israel in the discipline of overcoming the smallest root of pride so as to come to the freedom obedience to the commandment not to tempt God. For to have any pride in prayer is to tempt God. But through the discipleship of Yehoshua which he taught to Israel it is possible to come to freedom from any temptation to tempt God. For one who hates judges and one who curses judges. One who does not return good for evil judges and one who does not give to whomever has need and asks judges. One who does not do good in the manner that one would desire to receive good judges and one who does not lend with perfect trust judges. One who judges prays in the act of judging that God would judge as they judge and out of this pride they break the commandment of God, tempting God to take their side against another, and therefore they cannot find mercy for it is hidden from them by the root of pride. But those who are able to learn to pray without any root of pride have learned how not to judge, and they discover the mercy of God, and from this discovery they discover how to give and what is theirs to give, and they give a good measure and what they give they receive.

Luke 11:2-4 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. Give us day by day our daily bread. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. Luke 11:9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. Luke 11:35 Take heed therefore that the light which is in thee be not darkness. Luke 11:41 But rather give alms of such things as ye have; and, behold, all things are clean unto you. Context: It is written that charity covers a multitude of sins. The sin of inspiration to live for principles of right and human honour and dignity and honesty but without the fear of God coming before all of these is the sin of a light which is darkness. But even this sin it is possible for the practice of the giving of true charity to begin to rectify. For the practice of giving charity in secret can begin to cure one from secret pride. When one is prepared by atoning for one's pride through the giving of what one has, if one prays for complete rectification by praying with the Lord's words, it is possible to fully receive the fear of God, "and, behold, all things are clean unto you". Luke 12:15 And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth. Luke 12:22 And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. Luke 12:24 Consider the ravens: for they neither sow nor reap; which neither havestorehouse nor barn; and God feedeth them: how much more are ye better than the fowls? Luke 12:27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. Luke 12:29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. Luke 12:31 But rather seek ye the kingdom of God; and all these things shall be added unto you. Luke 12:32 Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. Luke 12:33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. Luke 12:35-36 Let your loins be girded about, and your lights burning; (36) And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Luke 12:58 When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. Luke 16:9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. Luke 17:10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. Luke 18:20 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honor thy father and thy mother. Luke 20:25 And he said unto them, Render therefore unto Caesar the things which be Caesar's and unto God the things which be God's. Luke 21:19 In your patience possess ye your souls. Luke 22:25-26 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. (26) But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.

And he said unto him, Why call me good? there is no one good but one, that is, God: but if thou wilt enter into life, keep the commandments. (18) He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, (19) Honor thy father and thy mother: and, Thou shalt love thy neighbor as thyself. Comment: Yehoshua's (teaching of) Torah cannot be set against Moshe's (teaching of) Torah. There is no difference between them, they are one and the same. The only difference is the spiritual age for which they are given. The Torah as given through Moshe is given for the Present Age which is built on the foundation of the first creation of all things, where Adam is yet the head. The Torah as given through Yehoshua the dead and risen Messiah is based on the Messianic Age which is built on the foundation of the re-creation of all things, where Messiah himself is the head. Messiah gives his teaching of the Torah to Israel even in this age because Israel is called even now not to be the humanity of this age but to be the humanity of the World To Come.

In the World To Come there can be no murder nor adultery nor theft nor false witnessing nor dishonouring of father and mother, for then every one and their neighbour will be one body and one spirit in union with the Lord and in participation in his eternal life. Therefore to enter into eternal life one must enter into the righteousness of these commandments together with him. Matthew 22:37 Jesus said unto him, You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.

Matthew 22:39

And the second is like unto it, You shalt love your neighbor as yourself.

Context:

It is eternal thanksgiving to the God and Father of Israel that we find these commandments to have been in the mouth of the Messiah of Israel, for thereby the commandment becomes to us, as to all Israel, a certain promise. For in his voice we hear this promise: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. And thou shalt love thy neighbor as thyself.

Matthew 23:2-9

Saying, The scribes and the Pharisees sit in Moses' seat: (3) All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. (4) For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. (5) But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, (6) And love the uppermost rooms at feasts, and the chief seats in the synagogues, (7) And greetings in the markets, and to be called of men, Rabbi, Rabbi. (8) But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. (9) And call no man your father upon the earth: for one is your Father, which is in heaven. Context: How is one to do all that certain teachers say to do if it is more than they themselves do, and they are at fault because what they prescribe is of too heavy a weight? It is to be done even though it is too heavy a weight but one should not then go ahead and prescribe for others what one does not do one's self. It is according to this rule that one should not be called a teacher without still being called a student. But if one has a teacher who overburdens one it is only necessary to come unto the Messiah who does not overburden and who delivers all Israel from struggle.

Matthew 24:20 But pray ye that your flight be not in the winter, neither on the sabbath day. Context: The commandment here is given in a situation where there are two parties in conflict. One party is Israel. The other party is the nations who all come against Israel. Only Israel and anyone from outside Israel who would become a member of the nation are commanded by Messiah to pray that their observance of the Sabbath would not be desecrated by the invasion of the gentiles. Matthew 26:26-29 And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and said, Take, eat; this is my body. (27) And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; (28) For this is my blood of the new testament, which is shed for many for the remission of sins. (29) But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.

Context: He took the bread and wine of the Passover meal and applied it to himself.

He did not take the meat of the lamb and apply it to himself. Perhaps this is why some felt it not improper to develop a tradition of observing this meal and this commandment apart from the meal of the Passover, after Yehoshua was executed and raised from the dead for Israel's redemption from all sin and death. But this clearly was not the understanding or practice of those who were there at the table with him. For in the controversy among them at a later time about uncircumcised but believing gentiles eating the Passover meal with them it is evident that they did not cease to observe the Passover in remembrance of the Lord Messiah. And there is no difference between Paul or Peter or James in this regard.

Why then did Messiah refer the bread and wine to himself and not the meat of the lamb? The bread was the unleavened bread of Israel's affliction in Egypt and in leaving Egypt. In the eternal redemption Messiah would suffer this affliction on behalf of Israel and Israel would be redeemed without the necessity of fleeing. The cup was the cup of God's judgment and blessing, judgment upon Egypt and blessing upon Israel. But when Egypt lost his firstborn Israel's blessing was cut short. For Israel was to be blessed not only in himself but in the blessing of all the families of the earth. Still, if any nation would curse Israel, then that nation would be cursed. Therefore, in the beginning of Israel's redemption, his redemption from Egypt, his redemption was cut short and was not made complete.

What was lacking? It was necessary that the firstborn of Israel be cut off and received again from the dead in order that the nations, while being cut off, might rejoice with Israel in his receiving his firstborn again alive. And this then is the cup of God's covenant with Israel in Messiah's blood. The commandment of its remembrance has no context for complete fulfillment apart from the commandment of the Passover remembrance in Israel.

Mark 7:14 And when he had called all the people unto him, he said unto them, Hear and be attentive unto me every one of you, and understand… Mark 7:16 If any man have ears to hear, let him hear. Mark 9:35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. Context: As Moshe commanded Israel to listen to the prophet like unto him, whose word is in accordance with theTorah. For Israel to truly hear would be for her to fulfill the original calling of the first, the original Adam, to be the servant of all.

Mark 9:43-48 And if your hand offends you, cut it off: it is better for you to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: Where their worm dies not, and the fire is not quenched. And if your foot offends you, cut it off: it is better for you to enter halting into life, than having two feet to be cast into hell, into the fire that never shall be quenched: Where their worm dies not, and the fire is not quenched. And if your eye offend you, pluck it out: it is better for you to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: Where their worm dies not, and the fire is not quenched. Context: Kill the evil inclination within you by making it to become the slave to good. For your hand, your foot, your eye will offend you until you disown them and make them orphans under the domain of death and give them over for adoption by the Holy Spirit.

Mark 10:9 What therefore God has joined together, let not man put asunder. Mark 10:14 But when Jesus saw it, he was very displeased, and said unto them, Allow the little children to come unto me, and do not forbid them: for of such is the kingdom of God. Context: In Ephesians chapter five, Paul says that when speaking about marriage between a man and woman he is really speaking about the union of Messiah and his Assembly. He came, as he himself said, to assemble the lost tribes of the House of Israel. He would assemble them again with the tribes of the House of Judah. In this would be fulfilled that word to Abraham that in him and in his offspring all the families of the earth would be blessed. The families of the earth would be like little children coming unto the Messiah, and therefore bridegroom, of the redeemed and living Israel. It is for this reason that Paul always referred to the product of this work of Yehoshua in the absolute as The Assembly. In the absolute, Messiah and the Assembly were joined together by God and could not be put asunder by anyone. Such is the eternal and infinite nature of God's commandment.

Mark 11:22 And Jesus answering saith unto them, Have faith in God. Mark 11:23-24 For in truth I say unto you, That whosoever shall say unto this mountain, Be removed, and be cast into the sea; and shall not doubt in his heart, but shall believe that those things which he says shall come to pass; he shall have whatsoever he says. Therefore I say unto you, Whatsoever things you desire, when you pray, believe that you receive them, and you shall have them.

Mark 11:25-26

And when you stand praying, forgive, if you have aught against anyone: that your Father also who is in heaven may forgive you your trespasses. But if you do not forgive, neither will your Father who is in heaven forgive your trespasses.

Context:

Have faith in the will of God, not in your own will. It is your will that the wrong done to you by another should be rectified. It is God's will that the other person should be forgiven and that you also should be forgiven. Have faith in God's will and pray that it is accomplished in you and through you. Then the mountain that separates you from someone who has wronged you will be uprooted and cast into the sea. Mark 12:29-30 And Yehoshua answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: (30) And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. Mark 12:31 And the second is like, namely this, Thou shalt love thy neighbour as thyself.

There is none other commandment greater than these. Context: It is commonly taught that in this teaching Yehoshua referred to the first four commandments of the Ten Commandments together as the first commandment and to the next six commandments as the second that is like unto it. This being so, it is evident that Messiah is teaching that the Shema, "Hear O Israel…," is implicit in the first commandment of the Ten Commandments. From this it must be learned that no one can obey God who does not hear God as Israel or together with Israel. For only one who is addressed by a command can obey that command. It is in light of this that the nations are commanded to rejoice with Israel. Mark 14:38 Watch and pray, lest you enter into temptation. The spirit truly is ready, but the flesh is weak. Mark 16:15-16 And he said unto them, Go ye into all the world, and preach the gospel to every creature. (16) He that believes and is baptized shall be saved; but he that believes not shall be damned. Context: Although you are many watch out for temptation as one and pray as one. You will not be entirely one until you are one with every creature in all the world. Then the earth will be immersed in the knowledge of the One True God, the God of Israel, as the earth was immersed in water in the days of Noah.

Luke 3:8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. Luke 3:11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Luke 3:13 And he said unto them, Exact no more than that which is appointed you. Luke 3:14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages. Luke 4:4

And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. Context: Yohanan, John, immersed the children of Israel as children of Adam and of Egypt in the Jordan, raising them up as children of the prophets in the spirit of Abraham, Isaac and Jacob and in the spirit of Abraham, Isaac and Jacob's repentance before God. When the tempter came to Yehoshua he sought to tempt Yehoshua to walk in the ways of the children of Adam as did the children of Egypt. In a word Yehoshua rebuked the tempter in the spirit of all that Yohanan taught to Israel. Adam had chosen to live by their own wisdom but Adam as addressed by the Torah of God would not live by the wisdom through which they could provide for themselves but by obedience to the commandment of God.

Luke 4:12 And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God. Luke 6:27-29 But I say unto you which hear, Love your enemies, do good to them which hate you, Bless them that curse you, and pray for them which despitefully use you. And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also. Luke 6:30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. Luke 6:31 And as ye would that men should do to you, do ye also to them likewise. Luke 6:35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. Luke 6:36 Be ye therefore merciful, as your Father also is merciful. Luke 6:37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: Luke 6:38 Give, and it shall be given unto you, good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.

Context: In seeking to tempt Yehoshua the tempter did not easily relent but instead sought to tempt him on the level of finding in him the smallest root of pride. He tempted Yehoshua to use prayer as his right. Yehoshua turned his back on the tempter and came and commanded Israel in the discipline of overcoming the smallest root of pride so as to come to the freedom obedience to the commandment not to tempt God. For to have any pride in prayer is to tempt God. But through the discipleship of Yehoshua which he taught to Israel it is possible to come to freedom from any temptation to tempt God. For one who hates judges and one who curses judges. One who does not return good for evil judges and one who does not give to whomever has need and asks judges. One who does not do good in the manner that one would desire to receive good judges and one who does not lend with perfect trust judges. One who judges prays in the act of judging that God would judge as they judge and out of this pride they break the commandment of God, tempting God to take their side against another, and therefore they cannot find mercy for it is hidden from them by the root of pride. But those who are able to learn to pray without any root of pride have learned how not to judge, and they discover the mercy of God, and from this discovery they discover how to give and what is theirs to give, and they give a good measure and what they give they receive.

Luke 11:2-4 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. Give us day by day our daily bread. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. Luke 11:9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. Luke 11:35 Take heed therefore that the light which is in thee be not darkness. Luke 11:41 But rather give alms of such things as ye have; and, behold, all things are clean unto you. Context: It is written that charity covers a multitude of sins. The sin of inspiration to live for principles of right and human honour and dignity and honesty but without the fear of God coming before all of these is the sin of a light which is darkness. But even this sin it is possible for the practice of the giving of true charity to begin to rectify. For the practice of giving charity in secret can begin to cure one from secret pride. When one is prepared by atoning for one's pride through the giving of what one has, if one prays for complete rectification by praying with the Lord's words, it is possible to fully receive the fear of God, "and, behold, all things are clean unto you". Luke 12:15 And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth. Luke 12:22 And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. Luke 12:24 Consider the ravens: for they neither sow nor reap; which neither havestorehouse nor barn; and God feedeth them: how much more are ye better than the fowls? Luke 12:27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. Luke 12:29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. Luke 12:31 But rather seek ye the kingdom of God; and all these things shall be added unto you. Luke 12:32 Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. Luke 12:33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. Luke 12:35-36 Let your loins be girded about, and your lights burning; (36) And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Luke 12:58 When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. Luke 16:9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. Luke 17:10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. Luke 18:20 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honor thy father and thy mother. Luke 20:25 And he said unto them, Render therefore unto Caesar the things which be Caesar's and unto God the things which be God's. Luke 21:19 In your patience possess ye your souls. Luke 22:25-26 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. (26) But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.

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