I. The Subjects In The Millennium. II. Matthew 13:18-35.

I. The Subjects In The Millennium.

A. The earthly theocratic kingdom, instituted by the Lord Jesus Christ at His second advent, will include all the saved of Israel and the saved of the Gentiles, who are living at the time of His return. Scripture makes it very clear that all sinners will be cut off before the institution of the Kingdom (Isa. 1:19-31; 65:11-16; 66:15-18; Jer. 25:27-33; 30:23-24; Ezek. 11:21; 20:33-44; Mic. 5:9-15; Zech. 13:9; Mal. 3:2-6; 3:18; 4:3). In the record of the judgment of the nations (Matt. 25:35) it is revealed that only the saved enter the kingdom. In the parable of the wheat and tares (Matt. 13:30-31) and in the parable of the good and bad fish (Matt. 13:49-50) it is shown that only the saved go into the kingdom. Daniel makes it clear that the kingdom is given to the saints: 

B. Daniel 7:18, 22, 27. 

1. vs 18. “But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.”

2. vs 22. “And judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.”

3. vs 27. “And the kingdom and dominion, and the greatness of the kingdom, under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.”

II. Matthew 13:18-35. Overview.

Parables may provide a pictorial way to teach truth, but they are more than just illustrations. Their purpose is to make the hearers think about the teaching. Those who gladly receive Messiah’s teaching will find the parables full of meaning. As a result their ability to understand God’s truth will increase. But those who have no genuine interest in Messiah’s teaching will see no meaning in the parables at all. Worse still, their spiritual blindness will become darker, and their stubborn hearts more hardened. Because their wills are opposed to Messiah, their minds cannot appreciate his teaching, and consequently their sins remain unforgiven.

III. Matthew 13:18-35. The Mysteries Of The Kingdom Of Heaven. 

A. The Parables.

1. This period includes the time from Pentecost, from Acts 2:1, to the end of the tribulation, Rev 19:21*; that is, the age of grace (which we also call the age of the Holy Spirit, or the church age). Although this period includes the church age, it extends beyond it, for the parables of Matthew 13 precede Pentecost and extend beyond the rapture (*Dispensationalism, Charles C. Ryrie, Ph. D.).

2. These parables do not primarily concern the nature, function, and influence of the church. Rather, they show the previously unrevealed age in which God’s theocratic rule would be exerted, and made necessary by Israel’s rejection of Messiah, Yeshua. In Matthew 13 there are eight parables, each one providing an essential characteristic in this present age, which is a mystery age of God’s heavenly kingdom.

3.  Matthew 13:11 is written, as follows: ‘Jesus answered them, “To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted.’ ” As opposed to the words, “the mysteries of the kingdom of heaven,” there are many who choose the words, “the mystery form of heaven.” It must be affirmed that God is in heaven, and rules from His kingdom in heaven. There is no “form of heaven,” other than that which is stated in Scripture, as being “the kingdom of heaven.” At the return of Christ’s from heaven, He will set up His kingdom on earth (The Kingdom Of God), which will include all of the planet, earth , which is literal, earthly, unconditional, and unfulfilled, per 2 Sam 7:8-16, and will last for a time period of one thousand years (Rev 20:1-6).

B. Parables spoken to the disciples and the crowd of Jews. 

1. Seed, sowers, and soils. The first feature of this age is that it is characterized by a sowing of the seed by sowers and by varied responses to the sowing. In this parable, the seed (Matt. 13:3-8) represents the word, or “the message about the kingdom,” and the field represents the “heart” of the individual hearer (v. 19). In Scripture, the “heart” often indicates intellectual capacity. A message, then, was being proclaimed and heard, but there were varying responses. Some seed showed no sign of life at all (that sown by the wayside). Some produced no fruit (that sown on rocky places).

a. Broadcast sowing. The sowing of seed gave promise of bearing fruit but was eventually fruitless (that sown among the thorns). There was seed that produced a crop, yielding a 100, 60, or 30 times what was sown (v. 23). Yeshua was saying that instead of the fruitage of the Gospel showing an increase, there would be a marked decrease (* Andrew M. Woods, Th. M., J. D., Ph. D., The Coming Kingdom). 

b. Targeted sowing. As opposed to Matthew’s account of “broadcast sowing, ” Mark recorded the parable by Christ on the theme of sowing seed. This parable (*Mark 4:5-8, 20; 26-29) was designed to teach that the fruit depends not on the sower but on the life that is in the seed itself. Regardless of what the sower did, the seed germinated, sprouted, grew, produced grain, and eventually yielded a bountiful harvest, which the man reaped. Yeshua wanted to make it clear that any harvest they saw would be the result of sowing and then allowing the life in the seed to manifest itself by growth and yield. As opposed to the Gospel of Matthew written to Jews, Mark was written to Christians, to show that the seed would bear fruit, thirtyfold, sixtyfold, and a hundredfold (* Yeshua wanted the people to examine their hearts’ responses to His Message of the Great Commission; see note on Matt 13:18-23. Charles C. Ryrie, Ph. D., Ryrie Study Bible).  (** Mark 4:20, 26-29. Based on individual witnessing. The seed on the good soil took root, grew, and produced an abundant harvest. Back then, a yield of 10 to 1 was considered a fine crop. John D, Grassmick, Th. M., Ph. D., The Bible Knowledge Commentary).

c. But as is shown in Matt 13:23, there would be four responses to the Word, no response, emotional response, worldly response, and fruitful response. In Matthew’s Gospel, we see the result of the “broadcast  sowing” of the seed. Will all of the world receive it and every part of the field produce fruit? Will the seed spring up and bear a universal harvest, so that not a single grain of it is lost? Our Savior explicitly said that the greater part of the seed produces no fruit, so that no world-wide conquests by the the Gospel, in the Christianizing of the race, are to be looked for. Nor, was there any hint that, as the age progressed, there would be any change, and that later sowers would meet with greater success, so that the wayside, stony, and thorny ground hearers would cease to exist or would rarely be found. Instead of that, Christ Himself has plainly warned  that instead of the fruitage from the Gospel showing an increase, there would be a marked decrease; for when speaking of the fruit borne He said: “which also bears fruit, and brings forth, some a hundred fold, some sixty, some thirty.” (* The Coming Kingdom, Andrew M. Woods, Th. M., J. D., Ph. D.)

2. Weeds among wheat. The second parable (13:24-29) was designed to supplement the first to teach that there would be a false sowing alongside the sowing of the Word of God. The field had been sown with good seed, and the sower could anticipate a harvest for his labors. Later, the sower was told that an enemy had sown the field with the seed of weeds.

a. This false sowing evidently took place immediately after the good seed had been sown. Then both kinds of seed germinated and sprouted. In the process of waiting for the harvest, it became evident that weeds had been sown in the wheat field. The presence of weeds would crowd out the growth of the fruit-bearing wheat. The servants, concerned as they were with the results of their labors, suggested that they try to remove the weeds from the field. However, the owner of the field recognized that it would be impossible to remove the weeds without destroying the wheat. So the servants were commanded to let both ripen, and at the time of wheat harvest they would then separate the good grain from the worthless weeds, without destroying the wheat. The weeds could be burned and destroyed, while the wheat would be gathered into storage. 

b. Through this parable Yeshua prepared these men to be on guard for Satan’s work of sowing false seed, or false doctrine, while they were sowing the good seed. Satan’s false kingdom (Eph 2:2) would continue to exist alongside the mystery age  of God’s heavenly kingdom. (The term “mystery age” relates to a time that had not been made known to the Old Testament Jewish prophets, but was now being made known by God in the New Testament. e.g., Mt 12:32; 13:39-40; 24:3; 28:20.)

3. The mustard seed. The third parable (13:31-32) reveals that this mystery age of God’s heavenly kingdom will have an almost imperceptible beginning. The emphasis in the parable is on the contrast between the size of the seed and the plants that are produced. “As small as a mustard seed” was, a “Jewish proverb to indicate a very minute particle.” But out of that insignificant seed in one year would grow a plant which became large enough for birds to nest in (birds represent Satan and his agents). In Ezekiel 31:6 and Daniel 4:12, the figure of a spreading tree, in which birds lodge, indicates a great kingdom that can protect and provide benefits for many peoples. Christ would commission only 11 men to become His emissaries (John 17:18). This would seem to be an insignificant beginning, yet Christ predicted that the world would hear His message from such a small beginning. Thus the parable teaches that this mystery age (our current age) of his kingdom, while it did have an insignificant beginning, would eventually spread to the ends of the earth.

4. The hidden leaven. The fourth parable (13:33) was designed to show how God’s mystery earthly age would develop and operate in the present age. Some have referred to this as “The Parable of the Leaven,” but that title puts emphasis on what leaven is or signifies. Actually, this is “The Parable of Leaven Hidden in Meal.” In other words, the parable emphasizes what leaven does or how leaven works. When the leaven, or yeast, was introduced into the flour, a process began that which was steady, continuous, and irreversible. That process continued until the whole mixture was leavened. Thus Yeshua was teaching that this mystery age of God’s kingdom would not be established by outward means; this was because no external force could make the dough rise. Rather, this new age of God’s kingdom would operate according to an internal force that would be continuous and progressive until the whole mixture had been leavened. Here the emphasis was on the Holy Spirit and concerned His ministry to the world. Christ would again speak of this in John 15:26 and 16:7-11.

C. Revival in the end times. 

1. As we can observe, there is no great growth or revival of God’s people during our present mystery age, but that the message of the Gospel of Christ is met with hostility throughout the world today. There will be a time in the future years when God’s Holy Spirit will be poured out on all of humanity, like it has never been before, which will result in great revival and growth of God’s people.

2. The end times can relate to the end times of Israel, and the end times of the church.

a. The end times of Israel relates to the Tribulation, as well as the Millennium, and follows the church age and the Rapture. There will be a great Outpouring Of the Holy Spirit. The Jewish prophet, Joel, gave a prophecy of great revival and growth of God’s people. The prophecy was given prior to the first coming of Christ, and was that of the out-pouring of the Holy Spirit during the Tribulation.

(1) The prophet Joel foretold an outpouring of the Holy Spirit in the last days, saying “I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions.

(2) “And it shall come to pass afterward, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out my Spirit. And I will show wonders in the heavens and in the earth: blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of Jehovah cometh. And it shall come to pass, that whosoever shall call on the name of Yahweh shall be delivered; for in mount Zion and in Jerusalem there shall be those that escape, as Jehovah hath said, and among the remnant those whom Yahweh shall call.” (Joel 2:28-32). 

b. The prophecy of Joel was preached by the Apostle Peter to Jews who were in Jerusalem for the Feast of Pentecost, and gave a glimpse of the fulfillment of Joel’s prophecy (Joel 2:28-32).

(1) And it shall come to pass in the last days, says God, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your young men shall see visions, your old men shall dream dreams. And on my menservants and on my maidservants I will pour out my Spirit in those days and they shall prophesy. I will show wonders in heaven above and signs in the earth beneath: blood and fire and vapor of smoke. The sun shall be turned into darkness and the moon into blood, before the coming of the great and notable day of the Lord. And it shall come to pass that whoever calls on the name of the Lord shall be saved.’ (Acts 2:17-21).

(2) When the Holy Spirit was poured out on the day of Pentecost, Peter declared “This is what was spoken by the prophet Joel: ‘In the last days, God says, I will pour out my Spirit on all people’” (Acts 2:17-18).

(3) While Pentecost was an initial and partial fulfillment, the fullness of Joel’s prophecy will occur before the return of Christ. This will be a time of revival marked by dreams, visions, and prophecy through the widespread outpouring of the Holy Spirit.

c. The end times of the church. 2 Timothy 3:1-5. Precedes the Rapture, Tribulation and Millennium, and is the time in which we live now, and precedes the time of revival and growth that Joel had spoken. 

(1) In this chapter the apostle delivers out a prophecy of the last days, showing how perilous the times will be, describing the persons that will live in them, and what will be their end

(2) “But you must realize that in the last days the times will be full of danger. Men will become utterly self-centered, greedy for money, full of big words. They will be proud and contemptuous, without any regard for what their parents taught them. They will be utterly lacking in gratitude, purity and normal human affections. They will be men of unscrupulous speech and have no control of themselves. They will be passionate and unprincipled, treacherous, self-willed and conceited, loving all the time what gives them pleasure instead of loving God. They will maintain a veneer of “religion”, but their conduct will deny its validity. You must keep clear of people like this.”

d. Revelation 7:9-10, 14. A great multitude from every nation will experience the growth and revival that Joel had prophesied. 

(1) “When this was done I looked again, and before my eyes appeared a vast crowd beyond man’s power to number. They came from every nation and tribe and people and language, and they stood before the throne of the Lamb, dressed in white robes with palm-branches in their hands. With a great voice they shouted these words: “Salvation belongs to our God who sits upon the throne and to the Lamb!” (Rev 7:9-10).

(2) The apostle John saw an incredible vision of a great multitude from every nation standing before the throne of God and the Lamb. An elder explained that these people “have come out of the great tribulation” (Revelation 7:14). This implies a great revival will occur during the time of tribulation prior to Christ’s return, with people from all languages and cultures accepting Him as Savior.

I. The Nature Of The Reign In The Millennium. II. Matthew 13:1-17.

I. The Nature Of The Reign In The Millennium. A number of characteristics of this reign are mentioned in Scripture. 

A. It will be a universal reign. The subdivided authority from Christ through David to the twelve and on down to the rulers over the cities, as outlined above, relates to the Land Of Israel. Since Christ will be “King of kings, and Lord of lords” this same subdivided authority will obtain in other portions of the earth as well. There will be no part of the earth that will not own the authority of the King (Dan. 2:35; 7:14, 27; Mic. 4:1-2; Zech. 9:10). 

And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom and all dominions shall serve and obey him [Dan. 7:14, 27]. 

B. The reign will be one of inflexible righteousness and justice (Isa. 11:3-5; 25:2-5; 29:17-21; 30:29-32; 42:13; 49:25-26; 66:14; Dan. 2:44; Mic. 5:5-6, 10-15; Zech. 9:3-8). 

He shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins [Isa. 11:3-5]. 

C. The reign will be one exercised in the fulness of the Spirit. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord [Isa. 11:2-3]. 

D. The government will be a unified government. No longer will Israel and Judah be divided, nor will the nations be divided the one against the other. The “world government” coveted by men as the answer to international strife will have been realized (Ezek. 37:13-28). Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head [Hosea 1:11]. 

E. The government will deal summarily with any outbreak of sin (Ps. 2:9; 72:1-4; Isa. 29:20-21; 65:20; 66:24; Zech. 14:16-21; Jer. 31:29-30). “He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked” (Isa. 11:4). Any overt act against the authority of the King will be punished with physical death. It seems as though sufficient enablement is given to the saints through the fulness of the Spirit, the universality of the knowledge of the Lord, the removal of Satan, and the manifestation of the King’s presence to restrain them from any sin. 

F. The government will be an eternal reign (Dan. 7:14, 27).

II. Mathew 13:1-17 Overview.

A. The thirteenth chapter of Matthew marks a new division in the gospel, in which Messiah addresses Himself to the problem of what will occur when He goes back to heaven as the rejected King. The gospel of Matthew began with the proofs that Yeshua was indeed the promised Son who would reign on the throne of David (chap. 1), supported by the visit of the wise men and the early ministry of John the Baptist (chaps. 2-3). After His temptation, Christ presented the principles of His coming kingdom in the Sermon on the Mount (chaps. 5-7), emphasizing spiritual and moral principles that govern the kingdom of God, but especially as these applied to the prophesied kingdom on earth, which the Messiah-King was to bring when He came. The Sermon on the Mount accordingly contained timeless truths always applicable, some truths that were immediately applicable to Christ’s day on earth, and some truths that were to have their fulfillment in the millennial kingdom.

B. Following the presentation of the principles of the kingdom, in Matthew 8-10, the miracles which served as the prophesied credentials of the prophesied King were itemized. It becomes apparent, however, that increasingly, the unbelieving Jews were rejecting these evidences that Yeshua was indeed their Messiah and prophesied King.

C. Accordingly, in chapter 11, His rejection and the postponement of the kingdom were anticipated. In most severe language, Yeshua itemized their sinful rejection with severe indictment upon the cities where His mighty works were done. Chapter 11 closed with an invitation to individual Jews to come unto Him for rest. The further rejection of Yeshua is recorded in chapter 12, climaxing in the charge of the Pharisees that He performed His miracles in the power of the devil. Yeshua likened the state of His wicked generation to a man possessed of eight evil spirits (12:45).

D. With this as a background, chapter 13 faces the question, “What will happen when the rejected king goes back to heaven and the promised kingdom is postponed until His second coming?” The concept of a postponed kingdom must be understood as a postponement from the human side and not from the Divine, as obviously God’s plans do not change. It may be compared to the situation at Kadesh-Barnea, when the children of Israel, bound for the promised land, because of unbelief, had their entrance postponed for forty years. If they had believed God, they might have entered the land immediately.

E. What is contingent from the human standpoint, however, is always planned from the Divine standpoint. The rejection of Christ by His own people and His subsequent death and resurrection were absolutely essential to God’s program. Humanly speaking, the kingdom, instead of being brought in immediately, was postponed. From the Divine viewpoint, the plan always included what actually happened. The human responsibility remains, however, and the rejection of the kingdom from this standpoint caused the postponement of the promised kingdom on earth.

F. This chapter, accordingly, does not only introduce a new subject and a new approach but also involves a new method of teaching, namely that of parables. While many of the illustrations which Christ used were designed to make plain the truth, parables were intended to reveal the truth only to believers and required explanation in order to understand them. In a sense, they were riddles which required a key, but supplied with the key, the truth became prophetically articulate.

G. Christ deliberately adopted the parabolic method of teaching at a particular stage in His ministry for the purpose of withholding further truth about Himself and the kingdom of heaven (God’s unrevealed plans for the earth during the absence of Christ) from the crowds, who had proven themselves to be deaf to His claims and irresponsive to His demands. From now onward, when addressing the unbelieving multitude, Christ speaks only in parables (34), which He interprets to His disciples in private.”

H. In this chapter are presented in the eight parables the mysteries of the kingdom of Heaven. The parables are designed to reveal the mysteries of the kingdom of Heaven, i.e., that which will take place during the present inter-advent age.

I. Mysteries. A word that refers to truth that was not revealed in the Old Testament but is revealed in the New Testament. More than a dozen such truths are revealed in the New Testament, all following the basic definition of Colossians 1:26, which defines a mystery as that “which has been hidden from ages and from generations, but now is made known to his saints.” A mystery truth, accordingly, has two elements. First, it has to be hidden in the Old Testament and not revealed there. Second, it has to be revealed in the New Testament. It is not necessarily a reference to a truth that is difficult to understand, but rather to truths that can be understood only on the basis of Divine revelation.

J. The Old Testament reveals, in clear terms, the earthly reign of Christ when He comes as King to reign on the throne of David (which truths are not mysteries). Matthew 13 introduces mysteries of the kingdom, namely the present spiritual reign of the King during the period that He is physically absent from the earth, prior to His second coming. The mysteries of the kingdom, accordingly, deal with the period between the first and second advent of Christ and not the millennial kingdom which will follow the second coming.

III. Matthew 13:1-17. The Mysteries Of Heaven.

A. The Course Of This Present Age.

1. The age from the rejection of the Messiah by Israel, until His reception by Israel at His second advent, is outlined in two portions of the Word: Matthew 13 and Revelation 2-3; the former from the viewpoint of God’s kingdom program, and the latter from the viewpoint of the church program.

2. The course of this present age will be considered as we discuss Matthew 13, in this study. The study of Revelation 2 and 3 will be discussed in a following study of the book of Revelation.

3. Matthew 13:11 reveals that our Lord is speaking in a way that He may give the course of the mysteries of the kingdom of heaven. A mystery of heaven is that information from God that had not been made known to Israel by God through the Jewish prophets, and was now being made known in the New Testament. Such instruction comes through the proper instruction of the parables which are recorded here. It has often been thought that “kingdom of God” and “kingdom of Heaven” have the same meaning. But, context is the key to a proper understanding of the two terms. 

a. It is important to remember that the Gospel of Matthew was written to first century Jews, in regard to Yeshua being God’s chosen king of Israel (Deu 17:15).  Jews knew that God was in Heaven, but they had no understanding that anyone on earth would ever go to heaven. 

b. Jews also believed that, “from Heaven,”  God had control over the entire world (Ps 103:19), i.e., He keeps Jupiter from bumping into Mars, etc. They also knew that the whole world belonged to God, for Him to do whatever He desired. 

c. We know that the “prince of the power of the air” is Satan (Eph 2:2), and that it is he who tries to inflict evil thoughts into the minds of all whom dwell on the earth.  

d. All whom dwell are on the earth, are in “the kingdom of heaven,” i.e., being under God’s control. However, only the people whom have been born again will find themselves in the kingdom of God (John 3:3), whenever “the kingdom will come,” at the end of the tribulation when Christ returns to earth from heaven, with His saints and angels (Zech 14:1-5, 9; Matt 24:29-1; Rev 19:11-21). 

e. It can easily be understood that all whom reside on the earth are in the Kingdom Of Heaven. It can also easily be understood that only saved people will find themselves in the Kingdom of God (John 3:3), which is a literal, earthly, unconditional and unfilled covenant between God and Israel (2 Sam 7:8-16), which will last for one thousand years (Rev 20:1-6), and will be followed by an eternal state that will consist of the new heaven, new earth, and new Jerusalem (Rev 21:1-2).

f. It was on a recent televangelist program that one of the guests mentioned that, “that particular show” can provide vials of water to its listeners, which will come from one of the lakes or seas of Israel. The following statement of the guest startled me, who said that by getting such a vial of water would be getting, “the kingdom in a bottle!” Such a statement is based on a lack of Biblical of knowledge of the subject, and was taken totally out of context. Nobody on the show challenged the statement of the ill-informed guest.

B. The Program Altered (The kingdom postponed).

1. The thirteenth chapter of Matthew marks a new division in the gospel, in which Christ addresses Himself to the problem of what will occur when He goes back to heaven as the rejected King. The gospel of Matthew began with the proofs that Yeshua was indeed the promised Son who would reign on the throne of David (chap. 1), supported by the visit of the wise men and the early ministry of John the Baptist (chaps. 2-3). After His temptation, Christ presented the principles of His coming kingdom in the Sermon on the Mount (chaps. 5-7), emphasizing spiritual and moral principles that will govern the kingdom of God, but especially as these applied to the prophesied kingdom on earth, which the Messiah-King was to bring when He came. The Sermon on the Mount accordingly contained timeless truths always applicable, some truths that were immediately applicable to Christ’s day on earth, and some truths that were to have their fulfillment in the millennial kingdom.

2.  Chapter 13 faces the question, “what will happen when the rejected king goes back to heaven, and the promised kingdom is postponed until His second coming?” The concept of a kingdom postponed must be understood as a postponement from the human side and not from the Divine, as obviously God’s plans do not change.  It may be compared to the situation at Kadesh-Barnea, when the children of Israel, bound for the promised land, because of unbelief, had their entrance postponed for forty years. If they had believed God, they might have entered the land immediately.

3. What is contingent from the human standpoint, however, is always planned from the Divine standpoint. The rejection of Christ by His own people, and His subsequent death and resurrection were absolutely essential to God’s program. Humanly speaking, the kingdom, instead of being brought in immediately, was postponed. From the Divine viewpoint, the plan always included what actually happened. The human responsibility remains, however, and the rejection of the kingdom from this standpoint caused the postponement of the promised kingdom on earth.

4. This chapter, accordingly, does not only introduce a new subject and a new approach but also involves a new method of teaching, namely that of parables. While many of the illustrations which Christ used were designed to make plain the truth, parables were intended to reveal the truth only to believers, and required explanation in order to understand them. In a sense, they were riddles which required a key, but supplied with the key, the truth became prophetically expressive.

5. Christ deliberately adopted the parabolic method of teaching at a particular stage in His ministry for the purpose of withholding further truth about Himself and the kingdom of heaven from the crowds, who had proven themselves to be deaf to His claims and irresponsive to His demands. From now onward, when addressing the unbelieving multitude, He speaks only in parables, which He interprets to His disciples in private.

6. In this chapter are presented in the parables, “the mysteries of the kingdom,” that information that God had not made know to Israel through the Jewish prophets. The parables are designed to reveal the mysteries (details) of the kingdom, that is, the present age.

7. Mysteries, a word that refers to truth that was not revealed in the Old Testament but is revealed in the New Testament. More than a dozen such truths are revealed in the New Testament, all following the basic definition of Colossians 1:26, which defines a mystery as that “which has been hidden from ages and from generations, but now is made known to his saints.” A mystery truth, accordingly, has two elements. First, it has to be hidden in the Old Testament, and not revealed there. Second, it has to be revealed in the New Testament. It is not necessarily a reference to a truth that is difficult to understand, but rather to truths that can be understood only on the basis of Divine revelation.

8. The Old Testament reveals, in clear terms, the earthly reign of Christ when He comes as King to reign on the throne of David (which truths are not mysteries).  Matthew 13 introduces a previously untold understanding of the kingdom of heaven, namely the present spiritual reign of earth, in which the King (Messiah)  is physically absent from the earth prior to His second coming. The mysteries of the kingdom (of heaven), accordingly, deal with the period between the first and second advent of Christ and not the millennial kingdom which will follow the second coming.

I. Judges Will Be Raised Up In The Millennium. II. Matthew 12:22-50.

I. Judges Will Be Raised Up In The Millennium. As the judges of the Old Testament were of divine appointment and were representatives through whom the theocratic kingdom was administered, so those who rule in the millennium will have the same characterization as judges, so that it may be evident that their authority is a demonstration of theocratic power.

A. Zechariah 3:7.  “You shall also judge my house.”      

B. Isaiah 1:26. And I will restore your judges as at the first, and your counsellors as at the beginning.”

II.  Matthew 12:22-50 Overview.

A. This chapter chronicles direct attacks on Christ. The first was petty and foolish. It is on the question of the Sabbath. The Master gives to His people the true conception of the sanctity of the Sabbath. It is established, and remains, for “the Son of Man is Lord of the Sabbath.” “How much is a man better than a sheep? Why, then, rescue a sheep and neglect a man?

B. The second attack was characterized by malicious hatred; it was an absolute denial of the sovereignty of God. Satan is cast out by Satan. The absolute folly of the position is revealed in the Lord’s reply. Only two forces are at work in the world, the gathering and the scattering. Whoever does the one, contradicts and hinders the other. Beelzebub (Satan) and the demons of whom he is prince are breaking up, destroying, scattering! Christ’s work is the opposite, “healing, saving, gathering.”

C. The third attack was a manifestation of contemptuous unbelief. “Master, we would see a sign from You.” Christ revealed the true reason for their unbelief, “an evil and adulterous generation.”

D. The last attack would be to Him the most bitter of them all. Mark gives us an insight into it that we miss in Matthew ( Mar 3:21-35 ). Jesus’ friends, even His mother, are so far out of sympathy with Him as to believe Him to be “mad,” and to desire to put Him under restraint. Of this, He makes occasion to declare the blessedness of the relation that the subjects of the Kingdom bear to Him. It has been wrongly imagined by some that the Lord’s language here shows disrespect for His mother, as though she had grieved Him. This is surely to miss the deepest truth in His statement. The relationship with Him, into which those come who do the will of His Father, is as dear as that of brother and sister and mother.

III. Jesus Rejected By The Pharisees. Matthew 12:22-50.

A. Pharisees Accuse Yeshua Of Healing By Demonic Power. 12:22-37.

1. Following the many miracles already recorded, an outstanding case of need was presented to the crowd in one whom was demon possessed and both blind and dumb. Such a pitiful person should have aroused the sympathy even of the Pharisees. When Messiah, with amazing power, healed him so that he could both speak and see, and by inference cast out the demon, it brought amazement to the people, and they said, “Is not this the son of David?” (v. 23).

2. The Pharisees countered by accusing Him of casting out demons by Beelzebub, the prince of demons. Beelzebub was actually a heathen deity, referred to earlier by Jesus in Matthew 10:25, and one supposedly in authority over the demons.

3. Christ answered the Pharisees by showing the illogic of their statement. He pointed out that this would be a kingdom divided against itself. It would be Satan casting out Satan. If the casting out of demons is by Beelzebub, then by whom did the Pharisees who were exorcists cast out demons? The point was that only the power of God or someone under the power of God could accomplish this.

4. Yeshua then drove home His point. If demons have been actually cast out, then it must have been by the Spirit of God, and then, in the person of Christ, the kingdom of God had come unto them. One could not enter the demonic realm victoriously unless he first had bound the strong man (v. 29). The Pharisees had to make a choice. They were either with Christ or against Him. But if they were against Him, they were guilty of blasphemy against the Holy Spirit, a sin which by its nature is not forgiven (vv. 31-32).(See the next paragraph).

5. There has been much misunderstanding about blasphemy against the Holy Spirit. Here it is properly defined as attributing to Satan what is accomplished by the power of God. Such a sin is not unpardonable in itself, but rather because it rejects the person and work of the Holy Spirit, without whom repentance and restoration are impossible. As far as it applies today, it is not the thought that one seeking pardon will not find it, but rather that one who rejects the Holy Spirit will not seek pardon. It is the ultimate in unbelief. In verse 33, He points out that a good tree brings forth good fruit and a bad tree brings forth bad fruit. They must judge Him on the basis of His works. Committing a sin is not the basis for a committal into hell. The New Birth (Jn 3:3); through belief in Christ is the key to eternal life (Jn 3:16), as opposed to unbelief in Christ (Jn 3:18). We who have been born again, through belief in Christ, are assured that we can not be “unborn,” and therefore are secure in Christ (Jn 10: 27-30), having the Spirit of Christ dwelling within our born again spirits (Jn 14:7-12; 16-17, 20; 16:7-11; 20:30-31). Once we have been born again, dwelling in Christ, we are the righteousness of Christ (2 Cor 17); the righteousness of God in Christ (vs 21).  (Ryrie Study Bible note: Charles C. Ryrie, Ph. D. “Blasphemy against the Spirit.” Technically, according to the scribes, blasphemy involved direct and explicit abuse of the reviling of God by attributing the Spirit’s work to Satan. The special circumstances involved in this blasphemy can not be duplicated today; therefore, this sin can not now be duplicated today; therefore, this sin can not now be committed. Yeshua exhorted the Pharisees to turn and be justified (vv 33, 37). My note: Consider people, even believers in Christ, whom have been told that they are guilty of having committed “blasphemy against the Holy Spirit,” and therefore are destined for hell, with no way of changing their eternity.

6. The unbelief of the Pharisees calls forth the strongest language. Christ addressed them, “generation of vipers,” or poisonous snakes. He declared that they were evil and therefore could not speak good and warned them that as unbelievers, every idle word they speak will be called to account on the day of judgment. He concluded in Matthew 12:37, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” This was addressed to the unsaved Pharisees; not to Christians, “justified by faith and whose sins had been forgiven.” Believers in Christ will have a judgment of rewards after the “Rapture, English;” “Harpazo, Greek;” (Jn 14:1-3, 6; 1 Cor 15:50-54; 1 Thes 4:13-18) of the church has taken place. (2 Cor 5:10, Holman Christian Standard Bible. “For we must all appear before the tribunal of Christ (Judgment Seat Of Christ), so that each may be repaid for what he has done in the body, whether good or worthless.” HCSB Note (Kendell H. Easley, Ph. D.): This is a judgment to determine rewards, not eternal destination).  

7.  First Century Israel Rejects The Kingdom Offer. (Andrew M. Woods, Ph. D., The Coming Kingdom)

a. The Gospels carefully reveal Israel’s rejection of the Kingdom offer. The turning point is found in Mt 12:24. When the Pharisees were unable to explain away one of Yeshua’s many miracles, they instead attributed the miracle’s performance to Satanic powers. At this point, the expression, “Repent for the kingdom of heaven is hand” (Mt 3:2; 4:17; 10:5-7) virtually disappears from Matthew’s gospel. The concept does not resurface until the kingdom offer is re-extended to a distant generation of Jews during the future Tribulation period (Mt 24:14). Such an absence signifies that God took the kingdom “off the table” when the Pharisees demonstrated their unbelief when confronted by Christ’s miracles. This rejection was ratified at Christ’s triumphal entry into Jerusalem, as well as by the nation’s decision to hand Christ over to the Romans for crucifixion (Mt 21-23; 26-27). Israel’s rejection of the kingdom offer is also represented in the following statement by the nation’s religious leaders to Pilate: “Pilate said to them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar’ ”  (John 19:15). In the Parable of the Minas (Lk 19:11-27), “Israel’s rejection of the Lord is seen in the words of the citizenry, ‘We do not want this man to reign over us’ (Lk 19:14).” Consequently, John well summarizes the nation’s posture toward their own king: “He came to His own, and those who were His own did not receive Him” (John 1:11).  

b. Matthew 12 is one of several passages in the Gospels on the contingency of the coming kingdom. Three times before Matt 12 the kingdom was said to be near (3:2; 4:17; 10:7). Then, after Jesus’s opponents accused Him of casting out demons by the power of Satan (12:24-32; Mk 3:22-30; Lk 11:14-26), the nearness of the kingdom is never mentioned again in the Gospels. Why was the kingdom said to be near, and then after Matt 12 was never again announced as being near in Jesus’s ministry?” The answer is that Israel rejected Jesus as the Messiah. This refusal to receive Him was true not only of the religious authorities, but also of the nation in general. The majority of the Lord’s miracles, demonstrations of His sovereignty, were performed in Galilee (11:20) and the people of Chorazin, Bethsaida, and Capernaum failed to repent (vs 21-24). This rejection was then climaxed by the opposition  and blasphemy of the religious authorities (12:22-45).  This does not mean that Christ stopped presenting Himself to Israel as their Messiah; He did this, particularly in His triumphal entry, but “the die had already been cast.” The kingdom was no longer near; Israel’s tragic decision had been made much earlier. Clearly, then, the coming of the kingdom was conditioned on Israel’s response to Jesus (Deu 17:15).

B. Unbelieving Pharisees Seek A Sign. 12:38-45.

1. Having been challenged to face the evidence that Yeshua was indeed what He claimed to be, the Pharisees, in their unbelief, asked for a spectacular sign. Christ answered them in an unsparing indictment. He declared, “An evil and adulterous generation seeks after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas” (v. 39). He then recited the facts of the experience of Jonah, how he was three days and three nights in the great fish, and He described this as a prophetic incident, anticipating that the Son of Man will be three days and three nights in the heart of the earth. In other words, He was predicting His death and resurrection as the supreme sign for those seeking evidence of His claims. In the incident of Jonah, the men of Nineveh repented, even though they were unbelieving Gentiles. Here Jesus, who was far greater than Jonah, was before His own people, and they would not believe. (Note: Ryrie Study Bible, Charles C. Ryrie, Ph. D. “Three Days And Three Nights.” This phrase does not necessarily require that 72 hours elapse between Christ’s death and resurrection, for the Jews reckoned part of a day to be as a whole day. So, this prophecy can be properly fulfilled if the crucifixion occurred on Friday. However, the statement does require an historical Jonah who was actually swallowed by a great fish. (My note. The Ryrie Study Bible shows each day of Holy Week in Luke chapters 19:28-24:12). 

2. Jesus cited another illustration of the queen of the south, who heard and believed in the wisdom of Solomon (1 Ki 10:1-13). Now a greater than Solomon was here, and the Jews would not believe. Again the illustration is of belief among the Gentiles which would emphasize the point He was making to the Pharisees.

3. In concluding His talk with the Pharisees, Yeshua pointed out the emptiness of religion without the supernatural power of God. In Matthew 12:43-45, He described the case of a man who, delivered of an unclean spirit or demon, proceeded to set his life in order religiously. His house, however, although swept and garnished, was empty. By this it is meant that the demons had left him and permitted some improvement in his religious life, but that he was far short of being born again and renewed by the Spirit of God. The reference to the evil spirit walking through “dry places” is based on the idea that the desert is the haunt of demons. The evil spirit, upon returning, brought seven other spirits and dwelt in the man, so that his last state was worse than his first. Jesus stated that, in like manner, the wicked generation of the Pharisees will experience the emptiness of their religion, which will lead to greater spiritual bondage. 

C. Central Place Of True Discipleship. 12:46-50.

As Messiah was concluding His controversy with the Pharisees, word came to Him that His mother and brothers were outside and desired to speak to Him. Christ used the occasion to emphasize the need of discipleship above all earthly relationships. He dramatically asked, “Who is my mother? and who are my brethren?” Then, according to verse 49, “He stretched forth his hand toward his disciples, and said, behold my mother and my brethren!” He went on, in the concluding verse of the chapter, to define a disciple as one who does the will of His Father in heaven. “The same,” Yeshua declared, “is my brother, and sister, and mother.” Coming at the conclusion of this chapter, it emphasizes the futility of mere religion or family relationships. Rather, the important issue was to be a disciple and to do the will of God. Although Messiah was at all times courteous to His mother, He never attributed to her any special qualities (cf. Jn 2:4). There is nothing in the Scripture to justify the exaltation of Mary to the role of a mediator between God and man.

Many Lesser Authorities Will Rule In Millennium. Matthew 12:1-21.

I. Many Lesser Authorities Will Rule In Millennium.

Many lesser authorities will rule. There will be yet a smaller subdivision of authority in the administration of the government. The parable in Luke 19:12-28 indicates that authority will be appointed to individuals over ten cities and five cities in the kingdom. They evidently are responsible to the head of the tribe, who, in turn will be responsible to David, who is responsible to the King (Messiah) Himself. Such positions of authority are appointed as a reward for faithfulness. The Old Testament anticipated this very thing: Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him [Isa. 40:10]. Thus says the Lord of hosts; If you will walk in my ways, and if you will keep my charge, then you shall also judge my house, and shall also keep my courts, and I will give you places to walk among those that stand by [Zech. 3:7]. Those that are brought into the millennium are said to “reign with him a thousand years.” It is anticipated that positions of authority will be given as a reward. 

II. Matthew 12:1-21 Overview.  

A. The Pharisees had introduced a large number of minute and absurd restrictions on Sabbath observance; so our Lord set Himself to recover the day of rest for the use of the people. He never hesitated, therefore, to work miracles of healing on that day, and so set at defiance the Pharisees and their evil amendments. He contended also that all ritual observance must take the secondary place, and that the primary concern must always be the deep and pressing claims of humanity. Therefore, it was perfectly legitimate for David to eat the showbread.

B. Even if a sheep should fall into a pit on the Sabbath, it would be lifted out by the most punctilious of ritualists. How absurd and illogical it was to prohibit deliverance to this man with his withered hand! Notice that this man’s condition is symbolic of many who pose as good Christians, but do nothing. They have the power, but do not use it and it becomes progressively declined or weakened. That power can be given back by Yeshua. Dare to act and you will find yourself able to act.

C. A is reed is not of much account. You may see hundreds of them encircling a stagnant pond and bending before the breeze. A bruised reed is still more worthless to the eye of the world. Yet the Master does not despise a bruised or broken reed. No! He bends over it and tries to restore its shape. He makes out of it a reed-organ for music, or the paper manufacturers weave it into paper on which are printed His messages. 

D. Flax does not burn readily; it only smolders. The spark runs feebly up the fibers; and anything like a flame is impossible. Such is our poor love. It sometimes seems but a spark. Yet, Yeshua does not despise it. So far from quenching it, He breathes on it, places it in the oxygen of His love, and screens it from the wind that would extinguish it.

E. How gentle, quiet and unobtrusive is our Yeshua’s behavior! He is so frugal of His resources, so careful that nothing be wasted, so eager to make the most of us. And it is out of such materials that He makes His ever-victorious army.

III. Yeshua Rejected By The Pharisees. 12:1-21. 

A. Disciples Accused Of Violating The Sabbath. 12:1-8.

1.The growing rejection of the Pharisees, who earlier had been friendly to Jesus, becomes apparent in this chapter. First, there are three incidents relating to the Sabbath, in which Jesus is accused of breaking the Mosaic law (Mt 12:1-21); second, Jesus’ power is attributed to the devil (vv. 22-37); third, the Pharisees demand a sign other than miracles (vv. 38-50).

2. The opening incident tells how the disciples, walking through the green fields on the Sabbath, began to pluck ears of grain and eat them because they were hungry. Mark 2:23-28 and Luke 6:1-5 also record the story. The Pharisees, on the alert for any ground of accusation of Jesus and His disciples, immediately accused them of doing that which is not lawful to do on the Sabbath. As Morgan points out, the hostility of the Pharisees began when Christ forgave sin (Mt 9:1-8), was increased by Jesus’ associating with publicans and sinners (vv. 9-13), and now is inflamed by Christ’s ignoring their petty rules about the Sabbath.

3. The Pharisees did not accuse the disciples of stealing, as plucking a few ears of grain was permitted by Deuteronomy 23:25, but the law forbade any work on the Sabbath (Ex 20:10). The Jewish traditions made this very specific and equated plucking ears with reaping grain, which was forbidden on the Sabbath. Lenski notes that the penalty could be death for such an infraction, if the act was deliberate.

4. Although Jesus Himself had not participated in the act, He immediately defended His disciples, presenting three arguments. First, He called attention to David’s experience, recorded in 1 Samuel 21:1-6, when David was hungry while fleeing from Saul. The priest gave him bread taken off the table of shewbread when it was replaced with fresh bread, even though normally, such bread was reserved as holy, for the priests alone. Technically, this was breaking the law, but David was not condemned because of it, illustrating that satisfying hunger was more important than observing a technicality.

5. A second argument was derived from the fact that the priests in the temple broke the law by many of their duties in their work in maintaining the sacrifices and the other rituals. Jesus called attention to the fact that they were blameless.

6. His third argument was His own person, as one who is greater than the temple. If Jesus could not condemn them, why should the Pharisees be critical? As He stated in Matthew 12:8, “For the Son of man is Lord even of the sabbath day.”

7. Jesus further analyzed the basic problem of the Pharisees, however, which was that they put technical observance of the law, such as sacrificing, as more important than showing mercy. He stated that if they knew the meaning of the statement, “I will have mercy and not sacrifice” (Ho 6:6; cf. Mic 6:6-8), they would not have condemned the disciples whom the Lord pronounced “guiltless.” Jesus had referred to the same thought in answering the Pharisees in Matthew 9:13. The problem was not what the disciples had done but the merciless hearts of the Pharisees.

B. Yeshua Accused Of Violating The Sabbath By Healing. 12:9-14.

1. On the same Sabbath, Jesus entered the synagogue and was confronted by a man with a paralyzed hand. The Pharisees saw this as another opportunity to accuse Jesus if He would heal the man on the Sabbath, and they raised the question, “Is it lawful to heal on the sabbath days?” (12:10).

2. According to the parallel accounts in Mark 3:1-5 and Luke 6:6-11, Jesus asked the man with the paralyzed hand to stand before the whole assembly. In Mark and Luke, He only raised the question as to whether it was lawful to heal on the Sabbath, but in Matthew He used an illustration. If a sheep would fall into a pit on the Sabbath day, would the owner not lift it out? Was a man not better than a sheep? Jesus concluded, “Wherefore it is lawful to do well on the sabbath days” (Mt 12:12). With this introduction, He asked the man to stretch forth his hand, and it was made immediately well. The action infuriated the Pharisees, who had neither Scripture nor logic to refute this miraculous work of God. In their frustration, the Pharisees are recorded in verse 14 to have held a council as to how they might destroy Jesus.

C. Others Healed On The Same Sabbath. 12:15-21.

Not wishing to incite the Pharisees further, Jesus then withdrew, but multitudes followed Him, and the Scriptures record simply, “He healed them all,” at the same time instructing them not to publish the healings. This is interpreted by Matthew as fulfilling Isaiah 42:1-3, which Matthew quotes. In Matthew 12:21, Matthew summarizes the meaning, “And in his name shall the Gentiles trust,” which is an interpretive conclusion of the entire passage.

Nobles And Governors Will Reign Under David In The Millennium. Matthew Chapter 11

I. Nobles And Governors Will Reign Under David In The Millennium.

1. In the millennial age Yeshua, Christ, will be “King of kings, and Lord of lords” (Rev. 19:16). As such He is sovereign over a number of subordinate rulers. Under David the land of Israel will be ruled through these individuals. 

a. And their nobles shall be of themselves, and their governor shall proceed from the midst of them [Jer. 30:21]. 

b. Behold, a king shall reign in righteousness, and princes shall rule in judgment [Isa. 32:1]

c. My princes shall no more oppress my people; and the rest of the land shall they give to the house of Israel according to their tribes. Thus saith the Lord God; Let it suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice, take away your exactions from my people, said the Lord God [Ezek. 45:8-9]. 

2. In the New Testament it is revealed that authority over the twelve tribes of Israel will be vested in the hands of the twelve disciples. “you which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel [Matt. 19:28]. This would indicate that under David there will be many subordinate rulers, who exercise theocratic power and administer the government of the millennium.   

II. Matthew Chapter 11. Overview.

A. This picture of John is very full of pathos (emotion of sympathetic pity), from the high triumph of inspired preaching to the solitude and loneliness of a prison. John made as direct application to Jesus as his circumstances permitted. Surely the wisest course possible, Yeshua answered him not by verbal assurance, but by the deeds of the Kingdom. The credentials of Christ are ever to be found in His actual works.

B. The fickleness and worthlessness of public opinion has striking exemplification here. In the ordinary manner of life, Yeshua and John were contrasts. The one was a stem ascetic (practicing strict self denial as a measure of personal and especially spiritual discipline), living in the simplest fashion; the Other was a Man of the people, living in the ordinary way. The first they said had a devil; the Master they charged with gluttony and drunkenness. There is but one thing for any who are called to public service, that is, to go straight on, undeviating in loyalty to God, and deaf to the voices around, knowing that at last “wisdom is justified by her works.”

C. Christ upbraiding the cities! It seems so contrary to His spirit of love and gentleness, but it is not so. Why does He reproach them? “Because they repented not.” They persisted in rebellion, and that in spite of the manifestations of His power. There is, then, a condition more deeply degraded, more hopeless, than that of Sodom. The sin against light is far more terrible in itself, and more awful in its results, than sins committed in darkness. Capernaum’s rejection of the Son of God is infinitely worse than Sodom’s bestiality.

D. From reproach of cities, the Master turned to prayer. The use of the word “answered” is suggestive, revealing the perpetual fact of communion existing between Christ and God. The note of praise was the response of Christ’s heart to the secret of Yahweh.

E. From prayer, He turned back to the crowd with words full of sweetest pity and most divine power. He claims knowledge of the Father, which can be gained only by those to whom He willed to reveal the Father. And while we pause and wonder whom the favored ones will be, there breaks on our listening ears the sweetest of all music. He calls all who labor and are heavy laden, and promises to give them rest by so revealing the Father that to do His will will be the delight of life, the light burden, the easy yoke.

III. The Growing Opposition To Yeshua.

A. The Discourse On John The Baptist. 11:1-15.

1. Having sent forth the twelve, with instructions to preach the kingdom of heaven and having given them authority to perform miracles (Mt 10:7-8), Yeshua departed alone to teach and preach in the cities of Galilee. During His tour, John the Baptist, earlier announced as being in prison (Mt 4:12), sent two of his disciples to Yeshua with the question, “Art thou he that should come, or do we look for another?” (11:3), (i.e., “he that should come,”) which signifies the Messiah and is used in that specific sense especially also by the Baptist, 3:11; Mark 1:7; Luke 3:16; John 1:27. This designation was derived from Ps. 118:26 and Ps. 40:7.”

2. John had been imprisoned in the fortress of Machaerus, the royal house of Herod, facing the Dead Sea, because of his fearless attack upon the immorality of Herod, who was living in adultery with Herodias, his brother Philip’s wife (Mt 14:3-4). Significantly, the Jewish leaders had been silent concerning this public scandal.

3. The question that the disciples of John communicated to Jesus has been interpreted by some as indicating a wavering faith in Christ on the part of John the Baptist, and others, who have come to John’s defense, regard John as asking a natural question. Undoubtedly, John had anticipated that Jesus would not only be “the Lamb of God, [who] taketh away the sin of the world” (Jn 1:29), but would be one who also would judge sin. John had declared, according to Matthew 3:10, “The axe is laid unto the root of the trees: therefore every tree which brings not forth good fruit is hewn down, and cast into the fire.” He had also predicted that Christ would baptize with fire (v. 11) and that He would “gather his wheat into the garner,” but would “burn up the chaff with unquenchable fire” (v. 12). John, languishing in prison, did not sense any divine deliverance from a wicked world. Instead of God triumphing, it seemed that Herod, in spite of his wickedness, was still in power.

a. John 1:29, (the sin of the world, which is the individual sin of unbelief in Christ; which results in a person’s new birth: John 3:3, 3:16), relates to individual salvation through belief in Christ. Unbelief is the only unforgiveable sin, which can easily be remedied, “through belief in Christ.”

b. Other sins are not unforgiveable, e.g., theft, lying, etc., and will not result in such a sinner’s spending eternity in hell, unless a lifetime of unrepentant sin is the model of that person’s life, which would indicate that such a person had not actually come to belief in Christ. (i.e., 1 Cor 6:9-11).

c. Isaiah 51-54 (712 B.C.) relates to the sins of the nation of Israel against Yahweh, being cleansed through the suffering of Christ. Isa 53:4-5 does not relate to physical healing in the world in which we live, but to the spiritual healing of Israel, which will come through belief, and which has yet to come (Mt 24:29-30; Zech 12:10), when Israel receives Yeshua as Yahweh’s appointed King (Deu 17:15, 1451 B.C.). Note: all too often in today’s world we hear the statement of someone who says, “by his stripes we are healed” (Isa 53:5) Such a statement is wrong, by being taken out of context.

4. Accordingly, John needed reassurance and clarification. In the background was the Jewish interpretation of the Old Testament prophecies, which offered the puzzle of a suffering Messiah who would also be a glorious ruler (cf. 1 Pe 1:10-12). While John should not be represented as questioning the validity of the revelation that came to him, that Jesus was indeed the Messiah who would save Israel from their sins (see 3.a.b.c above), the question had been raised in his mind whether he should look for still another to bring the judgment of God upon a wicked world, and fulfill the predictions of the glorious reign of the Messiah.

5. The same questions of the ultimate triumph of God undoubtedly face everyone in suffering for Christ’s sake. If our God is omnipotent, why does He permit the righteous to suffer? The answer, of course, is that the time of God’s judgment has not yet come but that the final triumph is certain. The genuineness of John’s perplexity should not be questioned, as he attempted to reconcile his concept of a triumphing Messiah with his own situation in prison and the reports that came to him of the works of Christ, which were acts of mercy rather than acts of divine judgment. Understandably, John needed reassurance and further information.

6. In answer, Yeshua told the disciples of John to tell him what they heard and saw. As stated in Matthew 11:5, His works were many: “The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.” It is most significant that Jesus did not attempt to answer the real question of John, of why judgment on the wicked was not being inflicted and why the people of Israel had not yet been delivered. Instead, Yeshua pronounced a blessing on those who would not be offended by the apparent delay in fulfilling predictions of divine judgment. Interestingly, later in this chapter He delivered a message of judgment on the cities of Galilee, but first Yeshua called attention to the unique role of John as the prophesied messenger which would come before the Messiah.

7. Lest there should be any inference from His remarks that John was weak or vacillating, He appealed to the fearless witness of John which had led to his imprisonment. Those who had gone out in the wilderness to hear John had not gone because he was a weak reed, shaken by every wind. Instead, they found a man who thundered demands for repentance. They did not find a man clothed in soft raiment. John, in prison in Herod’s house, was undoubtedly still clad in the rough garments of the wilderness. Was John a prophet? Jesus answered yes. John was not only a prophet but the prophesied messenger of the Messiah. In verse 10, Jesus quoted Malachi 3:1, “Behold, I will send my messenger, and he shall prepare the way before me.” The quotation in Matthew, similar to the quotation in Luke 7:27, changes the phrase “before me” in Malachi to “before thee,” and therefore interprets the Malachi prophecy as referring, first, to John the Baptist as the messenger, and second, to the Lord as “messenger of the covenant.” There is allusion also to Isaiah 40:3, a specific reference to John the Baptist, “The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God.” Mark combines the two Old Testament references in describing the ministry of John (Mk 1:2-3). Among the prophets before Jesus, there were none greater than John the Baptist, but Yeshua declared that in the future kingdom of “heaven on earth,” the least of God’s servants would have even a greater privilege.

8. How can we explain this contrast? The key may be found in that John is described as one “born of women,” probably referring to the sinful descent of men from Eve (cf. Job 14:1; 15:14; 25:4; Ps 51:5). Because of his great mission in preparing the way for Christ, John is declared to be greater than the prophets who had predicted Christ. The privilege of God’s servants who will live in the presence of Christ in the millennial kingdom, however, is even greater, as this will be the complete fulfillment of Messianic prophecy. The question of John why God permits the wicked to triumph in their violence was recognized by Jesus when He stated, “And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.” Mt 11:12 pointed out that Christ, until now, the prophets prophesied the future triumph but did not realize it (v. 13). Both John the Baptist and Jesus were to suffer at the hands of wicked men and die; this is the main import of what Yeshua said. The interpretation that He called here for resolute courage on the part of the disciples is not the main point. In closing His comment on John the Baptist, Jesus added, “And if [you] will receive it, this is Elias, which was for to come” (v. 14). This must be interpreted in the light of Matthew 17:10-13, where John the Baptist is again related to fulfilling the prophecy of Malachi 4:5-6, that Elijah the prophet would come before the day of the Lord. Some expositors find complete fulfillment of the prophecy about the coming of Elijah in John the Baptist. Others identify one of the two witnesses in Revelation 22 as Elijah sent back to earth. Jesus closed His commendation of John the Baptist with the exhortation, “He that hath ears to hear, let him hear” (11:15). The test of faith that comes as we await God’s future triumph is common to all believers.

9.  Mt 11:12. “The arrest, imprisonment, and eventual execution of John, and the Jewish leaders’ violent opposition to Jesus were attempts to seize and control the unfolding kingdom. The words “until now” hint that the kingdom will someday break from from the grip of those who seek to restrain it.  John The Baptist, Mt 3:2, said, repent for the kingdom of God is at hand. The book of Matthew was written only to Jews, who expected a kingdom where Messiah would remove the oppressive Roman rule from them. John was preaching repentance, as was Jesus, saying that ” if Israel wanted the Kingdom, they would have to live like kingdom people. The kingdom is a promise of God to Israel that is literal, earthly, eternal and unfulfilled (2 Sam 7:8-16). As opposed to the desired kingdom that was the view of Israel, Yeshua stressed honesty, ethics, and a change in the lives of first century Jews. The kingdom will not come until after Christ returns from heaven to earth, with His saints and angels in Heaven (Zech 14:1-5, 9; Mt 24:29-31; Mk 13:24-27; Lk 21:25-28; Rev 19:11-16; 17-21). The kingdom will last 1,000 years (Rev 20:1-6), and will have the righteousness that the Matt 11 Jews had not desired. It is important to know that these events are not accidents waiting to occur, but are fulfillments of prophecy of Yahweh that go back to Gen 3:15, and that were spoken by Yahweh to Jewish prophets to be made known to Israel.

B. Unreasonableness Of Unbelief. 11:16-19.

1. In contrast to His commendation of John for his resolute faith and courage, Yeshua commented on the Jews’ vacillating and unreasonable attitude of unbelief. There are four classes of unbelief in this chapter: (1) John’s perplexity (11:1-15); (2) the unreasonable unbelief of Christ’s generation (11:16-19); (3) the impenitent unbelief of the cities of Galilee (11:20-24); (4) the unbelief of the wise as compared to the faith of babes (11:25-30).

2. Christ likened the generation who heard His message to children playing in the marketplace, acting out a make-believe wedding. When they were unable to attract other children to join them, they changed to a make-believe funeral with no better result. They then complained, “We have piped unto you, and you have not danced; we have mourned unto you, and you have not lamented” (v. 17). In like manner, Yeshua said, John came as a prophet of the judgment of Yahweh, neither feasting with them nor drinking. The reaction of the multitude was, “He has a devil” (v. 18). By contrast Christ came and freely ate with them at their dinners, and they objected to this, saying, “Behold a man gluttonous, and a winebibber, a friend of publicans and sinners” (v. 19). Unbelief can always find excuses and can justify criticism of servants of Yahweh.

C. Judgment On The Unepentant Cities Of Galilee. 11:20-24.

1. In anticipation of God’s ultimate judgment upon wicked unbelief, Christ declared a solemn judgment on the cities of Galilee in which He had done so many mighty works. He pronounced a woe on Chorazin and Bethsaida, cities which eventually went into ruin. He declared that if the mighty miracles done in Galilee had been performed in Tyre and Sidon, they would have been brought to repentance in sackcloth and ashes. Accordingly, although Tyre and Sidon would be judged by Yahweh in the day of judgment, the judgment on the cities of Galilee would be more severe.

2. His most biting words were for Capernaum, which He described as “exalted unto heaven,” but which “shalt be brought down to hell” (v. 23). He declared, in connection with Capernaum, that if the miracles He had performed there had been done in Sodom, it would have been brought to repentance and would have been preserved instead of destroyed. Anyone who visits the ruins of Capernaum today and sees the pitiful remains of what was once a beautiful city, can realize the literalness with which this prophecy has been fulfilled. Significantly, Tiberias, not far away, was not condemned and is not in ruins.

D. Invitation To Personal Discipleship. 11:25-30.

1. In commenting on the unreasonableness of unbelief, Christ thanked Yahweh that those who come in childlike faith are also recipients of divine revelation concerning the Son. This is not to support the concept that the Christian faith is unreasonable, but rather that unbelief is not intelligent in the light of revelation concerning God and His Son.

2. It is a profound truth that God has revealed His divine wisdom to those who have trusted Him and has hidden His divine wisdom from those who are wise in the knowledge of this world. It is part of God’s gracious provision for those willing to trust Him and receive His Son as Savior.

3. This great truth, however, is eclipsed by the profound statement of verse 27, sometimes referred to as a great Christological passage. Here, Christ declared that all things had been committed unto Him by God the Father. In keeping with this truth and the infinity of divine wisdom, no one really knows the Son as does the Father, and no one knows the Father in the way that the Son knows Him. But to some extent, this can be revealed by the Son to man in spite of his limitations. The infinity of the knowledge of God and the infinity of the authority of Christ over all things, whether in heaven or hell, whether angels, devils, or men, time, or eternity, is a comprehensive statement of the deity of Christ and the background of His gracious invitation that follows in verse 28.

4. In the verses which follow, Jesus, having turned from the general unbelief which characterized the cities of Galilee, extended a personal invitation to the individuals among them who would find in Christ rest of heart and soul.

a. In verse 28, He invited all who labor and are heavy laden to come to Him, and to those who do, He promised to give rest. Whether their load is the burden of guilt of sin or the sorrows that are natural to life but which are too great for human strength to bear, Yeshua urged needy souls to come to Himself.

b. In verses 29-30, Jesus extended the invitation, “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and you shall find rest unto your souls. For my yoke is easy, and my burden is light.

(1) In exhorting them to take His “yoke,” Christ was inviting them to discipleship. A pupil enrolling for instruction under a teacher is considered as coming under a “yoke.”

(2) Instead of exchanging one burden for another, however, it is exchanging one which is onerous and crushing for one which is light and rewarding.

(3) There is an inner satisfaction and rest of soul in being a disciple of Christ which is unknown by the child of the world, who attempts to bear his own burden.

David Is Regent In The Millennium. Matthew Chapter 10.

I. DAVID IS REGENT IN THE MILLENNIUM. There are a number of references which establish the regency of David in the millennium (Isa. 55:3-4; Jer. 30:9; 33:15, 17, 20-21; Ezek. 34:23-24; 37:24-25; Hos. 3:5; Amos 9:11). There is no question but that the Lord Yeshua will reign in the theocratic kingdom on earth by virtue of the fact that He was born in David’s line and possesses the royal and legal rights to the throne (Matt. 1:1; Luke 1:32-33). The question involved in the passages cited is whether Christ will exercise the government over Israel directly, or indirectly through a  regent. There are several answers given to this question, which is important in developing the government of the millennium. 

A. The first answer is that the term David is used typically, and refers to Christ. There is the view that says: “I do not understand this to mean that David himself will be raised and caused to dwell on the earth as king.” The implication is that He who was David’s Son, the Lord Christ Himself is to be the King, and so David’s throne will be reestablished. This view is based on the fact that 

1. Many prophetic Scriptures predict that Christ will sit on David’s throne and any reference to rulership is assumed to apply to Christ, and…

2. Christ’s name is closely associated with David’s in the Word, so that He is called the Son of David and is said to sit on David’s throne. The objections to this view arise 

(a) From the fact that Christ is never called David in the Scriptures. He is called the Branch unto David (Jer. 23:5), Son of David (15 times), Seed of David (John 7:42; Rom. 1:3; 2 Tim. 2:8), Root of David (Rev. 5:5), and Root and Offspring of David (Rev. 22:16), but never David. 

(b) The title “my servant, David,” is used repeatedly for the historical David. 

(c) In Hosea 3:5; Ezekiel 37:21-25; 34:24; Jeremiah 30:9 and Isaiah 55:4. Yahweh is clearly distinguished from David. If in these passages David typically referred to Christ, no distinction could be made, nor would one need be so carefully drawn. 

(d) There are statements concerning this prince which preclude the application of the title to Christ. In Ezekiel 45:22 the prince is said to offer a sin offering for himself. Even if these are memorial sacrifices, as shall be shown, Christ could not offer a memorial sacrifice for His own sin, since He was sinless. In Ezekiel 46:2 the prince is engaged in acts of worship. Christ receives worship in the millennium, but does not engage in acts of worship. In Ezekiel 46:16 the prince has sons and divides an inheritance with them. Such could not be done by Christ. For these reasons it seems that the prince referred to as David could not be Christ. 

B. The second answer is that David refers to a literal son of David who will sit on the Davidic throne. This view recognizes that Christ can not do all that is stated concerning this prince and holds that it will be fulfilled by a lineal descendant of David. 

1. It would seem, too, from a careful comparison of this passage with the latter part of Ezekiel’s prophecy, that a lineal descendent of David’s line (called “the prince”) shall exercise regency on earth over the restored nation, under the authority of Him whose capitol city will be the new and heavenly Jerusalem. 

2. The references in Jeremiah 33:15, 17, 20-21 would seem to indicate that a son is anticipated who will fulfill this office. 

3. There are several objections to this view. 

a. No Jew is able to trace his family lineage after the destruction of Jerusalem. Whatever may be the traditional belief of a Jew as to his family and his tribe, no man can bring legal documentary proof that he is of the tribe of Judah and lineage of David and rightful heir to David’s throne. Therefore, the only living man who today can bring forward an unbroken genealogy, directly and incontrovertibly from David, is Yeshua of Nazareth, born King of the Jews, crucified King of the Jews, and to come again King of the Jews. 

b. If another must come after Christ, it is to say that Christ was not, Himself, the complete fulfillment of the Davidic promises. 

c. Literal interpretation would demand that David mean what the word implies under normal usage. 

C. A third interpretation is the literal interpretation, which holds that David means the historical David, who comes into regency by resurrection at the second advent of Christ.  

1. We must not confuse in our minds this situation. We must believe the plain words of God. David is not the Son of David. Christ, as Son of David, will be King; and David, His father after the flesh, will be prince, during the Millennium. 

2. There are several considerations which support this interpretation. 

a. It is most consistent with the literal principle of interpretation. 

b. David alone could sit as regent in the millennium without violating the prophecies concerning David’s reign. 

c. Resurrected saints are to have positions of responsibility in the millennium as a reward (Matt. 19:28; Luke 19:12-27). David might well be appointed to this responsibility since he was “a man after God’s own heart.” It would be concluded that in the government of the millennial Kingdom David will be appointed a regent over Israel and will rule over that land as prince, ministering under the authority of Christ, the King. The prince thus might lead in worship, offer memorial sacrifices, divide the land allotted to him among his faithful seed without violating his position by resurrection.   

II. OVERVIEW. MATTHEW CHAPER 10. 

A. This is Matthew’s first reference to Yeshua’s 12 disciples, though here He implied their previous identity as a group. He “summoned” these men as a king commands His subjects. He who had all authority now delegated some of it to this select group of disciples. Perhaps Yeshua chose 12 close disciples because Israel consisted of 12 tribes.

B. If Israel had accepted Christ, these 12 disciples probably would have become Israel’s leaders in the messianic kingdom. As it turned out, they became leaders of the church.

C. Until now, there is no evidence that the disciples of Yeshua could cast out demons, or heal the sick; this was new power that He delegated to them for the mission on which He would shortly send them. This ability is a clear demonstration of Christ’s unique greatness. This was without a precedent in Jewish history. Not even Moses or Elijah had given miraculous powers to their disciples. Elijah had been allowed to transmit his powers to Elisha, but only when he himself was removed from the earth.

III. THE TWELVE APOSTLES COMMISSIONED.

A. Twelve Apostles Named And Given Authority. 10:1-6.

In connection with Christ’s commissioning the twelve disciples to preach, accompanied by power to cast out unclean spirits and to heal disease, Matthew names the twelve apostles in pairs (cf. Mk 3:16-19; Lk 6:13-16; Ac 1:13), unlike the other gospels, possibly indicating that they were sent forth in pairs (cf. Mk 6:7). There are small variations in order and in the names given to the disciples in each of the gospels. Only Matthew describes himself as a tax collector, and there are variations in the name of Lebbaeus, surnamed Thaddaeus, whom Luke calls Judas, the brother of James, to distinguish him from Judas Iscariot. Those named as apostles are commissioned and sent forth to perform a ministry on behalf of God.

B. Apostles Sent Only To Israel. 10:6-23.

1. The discourse in which Christ commissions the twelve has been considered by some interpretaters as a collection of sayings spoken by Christ on many different occasions. As presented by Matthew, however, it is represented as a single discourse, and there is no valid reason for questioning this presentation. Obviously, Christ repeated many of His instructions at different times and in different places, and that there should be similarity to some statements here is not surprising.

2. The instruction given by Christ to the twelve was to go “to the lost sheep of the house of Israel,” and not go to the Gentiles or the Samaritans (cf. Mk 6:7-13; Lk 9:1-6). His first and primary obligation was to deliver the message of the kingdom to Israel, and neither time nor personnel would permit reaching the others. Later, the gospel was to go to every creature. The apostles were given authority to perform miracles, even to raising the dead. While they seem to have been successful in casting out demons and curing all diseases, there is no record that any dead were raised at this time.

3. Luke records a sending out of seventy disciples, apparently subsequent to the sending of the twelve, or in addition to them (Lk 10:1). The seventy also report success in casting out demons (v. 17). Matthew does not refer to the seventy, but their instructions were similar to those given to the twelve.

4. In sending them forth, Jesus instructed them not to take provisions of money or clothing and to depend upon the cities in which they preached to provide for them. If they were not welcomed in a particular place, they were to shake off the dust of their feet against it and to pronounce a solemn judgment that it would be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.

5. The disciples’ task was to be a difficult one, as they would be as sheep in the midst of wolves, but their demeanor should be that of being “wise as serpents and harmless as doves.” They were to beware of men who might deliver them to the Sanhedrin, but if they were brought before governors and kings, they were not to be filled with care but to rely on God to enable them to speak in that hour. Jesus predicted that ultimately there would be persecution, with brother delivering brother to death, father the child, and children their parents, and they would be hated of all men. It is apparent that these prophecies go beyond their immediate experience and were to be fulfilled after Pentecost. Jesus declared they would not be able to fulfill their tasks of reaching all the cities of Israel until the Son of man had come. This seems to anticipate “the second coming of Christ,” and views the entire present church age as a parenthesis not taken into consideration in this prophecy.

C. The Cost And Reward Of Disciples. 10:24-42.

1. Continuing His instructions to the twelve, beginning in Matthew 10:24, Jesus discussed the whole matter of discipleship and its reward, including material that extended far beyond the disciples’ immediate situation. Having introduced the thought that discipleship extends until the Son of man returns, He gave instructions covering the whole period. Jesus reminded them that if He, their Master, was called Beelzebub, it is understandable that men would similarly abuse His followers. Beelzebub was the name of a god of the Philistines (2 Ki 1:2), also known as Baal, which the Jews equated with the devil, or Satan.

2. Yeshua instructed His disciples not to fear name-calling. The time would come when truth would be fully revealed and darkness and unbelief condemned. They were not to fear those who could kill the body but not kill the soul, but rather fear the one able to destroy both soul and body in hell. Although God alone has the power of death, the reference here is to Satan, whose activities ultimately result in the destruction of both soul and body.

3. The disciples were assured of the care of the Father. If two sparrows were worth a farthing, or one-fourth of a cent (equal to about twenty-five cents today), and a sparrow could not fall to the ground without the Father’s permission, they could be assured that they were more valuable than many sparrows and that the very hairs of their head were numbered. “Jesus promised them that if they confess Him before men, He will confess them before God the Father; but if they deny Him, they will be denied before God the Father (Mt 10:33).” 

a. It is important to not take this verse out of context (Mt 10:33), and teach that all people have no assurance of eternal life, and that they may be denied entry into heaven. The Gospel of John deals with individual eternal life, which is clearly stated that eternal life is an assurance that is affirmed through belief in Yeshua (John 3:16; 10:27-30; 17:3; 20:31).  

b. The context of Mt 10:33 is that of the end of the Tribulation, when Christ returns from heaven to earth in the air (Mt 24:29-31; 40-41), when those Jews (from this dissertation from Yeshua) will be left on earth to enter the Kingdom, or will be taken in death to eternal punishment (Rev 20:15). 

c. The prophet Zechariah discusses the time of the return of Christ at the end of the Tribulation, in relation to Jews who will observe the return of Messiah (12:10; Ryrie Study Bible: “At the second coming of Christ, Israel will recognize Yeshua as her Messiah, acknowledging with deep contrition that He was the One whom their forefathers has pierced (John 19:37, “they shall look on Him Whom they had pierced.). 

d. In relation to “all Israel shall be saved (Rom 11:25-29)” After the catching up of the church in the rapture, Yahweh will turn His attention to those Jews whom will be left behind on earth (Rom 11:25, when the fullness of thee Gentiles has come in) whom will face the judgments that will come on all those whom will find themselves in the Tribulation. Because the promises made to the patriarchs are irrevocable, Israel will be restored (Rom 11:28-29, the gifts and the calling of God are irrevocable, vs 28, “this is My covenant with them with I take away their sins. vs 27” )

e. Zechariah further states that at the second coming of Christ, God’s judgment of Israel will weed out all but one-third of the Jews. These will constitute  the “all Israel” that will be saved (13:8-9). The Apostle Paul adds truth to Zechariah’s inspired Words, “Rom 9:6-7, “For they are not all Israel who are descended from Israel; nor are they all children because they are Abraham’s descendants, but: “through Isaac your descendants will be named.” (Ryrie Study Bible states, “Not all Israelites (physically) are Israel (spiritually; cf. 2:28-29.) Proof of God’s sovereign election: God chose Isaac, not Ishmael, and Jacob, not Esau.) 

f. It is important to know that the context of the Gospel of Matthew deals primarily with the life of Christ, as fulfilling Old Testament prophecies relating to the coming King (Yeshua). Matthew also helps to explain why the prophecies in relation to the kingdom of Christ on earth have had their fulfillment delayed until His second coming (John Walvoord commentary). 

g. It is also important to know that Romans chapters 9-11 deal with the vindication of the Jewish people (Moody Bible Commentary). a. 9:1-29, God has not broken His Word to Israel. b. 9:30-10:21, God has not cheated Israel. c. 11:1-10, God has not rejected Israel. d. 11:11-36, Israel is not lost forever.

4. Jesus told them bluntly, however, that His purpose was not to bring peace on earth, but rather a sword. A son would be set against his father, a daughter against her mother, and the daughter-in-law against her mother-in-law. A man’s foes would be those of his own household.

5. In stating that He had not come to bring peace among men, Jesus was referring to His first coming and the result of the proclamation of the gospel of the kingdom. He would be a divider of men. Ultimately, however, He was to bring peace and good will among men, as the angels announced at His birth (Lk 2:14). The Scriptures define many kinds of peace, such as peace with God (Ro 5:1), possessed by every Christian; the peace of God (Phil 4:7), which is a fruit of the Spirit (Gal 5:22); and the promise of peace on earth to be realized in the future millennial kingdom reign of Christ, as in Isaiah 11. The Scriptures make plain that there is no peace for the wicked (Is 57:21). Peace is only possible for those who are the recipients of the grace of God by faith.

6. Disciples accordingly must choose between love of Christ and of the family. Although normally, children should love their father and mother, they are not to love them more than they love Jesus. While parents should love their children, they should not love them more than they love Christ. A true disciple must take up his cross and follow after Jesus. In losing his life for Christ’s sake, he shall find it. Not only disciples, but those who receive a disciple in Christ’s name will receive their reward. Even a cup of cold water given in the name of a disciple will be rewarded in God’s time. The words of Jesus, applicable to the twelve as they went forth, have echoed down through the centuries since, and have encouraged brave men and women to be true even unto death. 

Messiah Is The King In The Millennium – Matthew Chapter 9

I. Messiah Is The King In The Millennium.

A. Scripture makes it clear that the government of the millennium is under the Messiah, the Lord Jesus Christ (Isa. 2:2-4; 9:3-7; 11:1-10; 16:5; 24:21-23; 31:4-32:2; 42:1-7, 13; 49:1-7; 51:4-5; 60:12; Dan. 2:44; 7:15-28; Obad. 17-21; Mic. 4:1-8; 5:2-5, 15; Zeph. 3:9-10, 18-19; Zech. 9:10-15; 14:16- 17). His regal authority is universal. This position is by Divine appointment. The Psalmist gives the word of Yahweh, “Yet have I set my king upon my holy hill of Zion” (Ps. 2:6). 

1. This bestowal of the Kingdom to the Son of Man by the Father, is clearly and explicitly taught in the covenant. Hence in agreement with it, we have the language of Dan. 7:13, 14; Isa. 49: Luke 22: 29 and 1:32, etc. The Divine Sovereignty insures it unto Him. 

2. Daniel (7:14) says that “there was given unto Him (the Son of Man) dominion, and glory, and a Kingdom, that all people,” etc. Luke (1:32) “the Lord God shall give unto Him the throne of His father David,” etc. The Savior Himself seems to refer to this fact in the Parable of the Ten pounds (Luke 19:15), “that when he was returned, having received the kingdom,” etc.

3. This giving of the Kingdom by the Father to the Son of Man, shows that this Kingdom is something very different from the general Divine Sovereignty exercised by God. The Kingdom is an outgrowth from it, and the Divine Sovereignty will be exhibited through it, being constituted in the Theocratic form, which in its initiatory form was separated in its Rulership by two persons (i.e. God and David) but is now happily conjoined, making it thus efficacious, irresistible, and ever-enduring, in one, i.e., “the Christ.” 

B. The New Testament record firmly establishes Christ’s right to assume the Davidic throne. 

1. The genealogies contained in Matt. 1 and Luke 3 sufficiently establish, and on independent grounds, that Joseph was the lineal descendant of David; and they make it probable, if not certain, that if the throne of David were to be reestablished Joseph would be the person on whose head the crown would be placed. Accordingly he is called the Son of David both in Matt. 1.20 and in Luke 1.27. 

2. It is equally clear from Matt. 1 and Luke 1 that Joseph was not literally the father of Jesus, though Mary was literally His mother. Joseph, however, acted the part of father to him. The child was born under Joseph’s protection, and grew up under his guardianship. Joseph adopted Jesus as his son; he is called in Luke 3.23 the reputed father.

3. To what tribe Mary belonged is not absolutely certain; but her kinship with Elizabeth does not preclude her from being a Judean, intermarriage between the tribes of Judah and Levi being traceable back to the time of Aaron. The words in Luke 1.32, “the Lord shall give unto Him the throne of His father David,” seem hardly consistent with any other view than that Mary was of the lineage of David, and no difficulty on this score seems to have occurred to her mind.

4. The Evangelists, however, never discuss the genealogy of Mary. They consider it enough to establish the claim of Joseph. (Cf. Acts 2:30; 13:22, 23, 33; Heb. 7:14; Rom. 1:3; Rev. 5:5; 22:16). 

5. We are thus led to the conclusion that our Lord’s position as Son of David was established, humanly speaking, by the action of Joseph in adopting Him, rather than by the fact that Mary was in all probability of David’s descent. 

C. Succession in the kingly line was not altogether by birth, but by appointment. 

II. Introduction. Matthew Chapter 9. Overview.

A. Matthew described Jesus’ ministry as consisting of teaching, preaching, and healing in Mt 4:23. Chapters 5-7 record what He taught His disciples: principles of the kingdom. We have the essence of His preaching ministry in Mt 4:17. Now in Mt 8:1 to Mt 9:34 we see His healing ministry. He demonstrated authority over human beings, unseen spiritual powers, and the world of nature. Matthew showed that Yeshua’s  ability proves that He is the divine Messiah. He possessed the “power to banish from the earth the consequences of sin and to control the elements of nature.” The King authenticated His claims by performing messianic signs. In view of this the Jews should have acknowledged Him as their Messiah. “The purpose of Matthew in these two chapters [8 and 9] is to offer the credentials of the Messiah as predicted in the Old Testament.” 

B. Matthew did not record Yeshua’s  miracles in strict chronological order. [The harmonies of the Gospels make this clear. (1) His order is more thematic. (2) He also selected miracles that highlight the gracious character of Jesus’ signs.] As Moses’ plagues authenticated his ministry to the Israelites of his day, so Yeshua’s  miracles should have convinced the Israelites of His day that He was the Messiah. Moses’ plagues were primarily destructive whereas Yeshua’s miracles were primarily constructive, with His miracles being more like Elisha’s than Moses’ in this respect.

C. Matthew recorded 10 instances of Yeshua’s healing in this section of his book (cf. the 10 plagues in Egypt), half of all the miracles that Matthew recorded. Some regard Mt 8:16-17 as a miracle distinct from the previous healings in chapter 8, resulting in 10 miracles. Others regard Mt 8:16-17 as a summary of the preceding miracles, resulting in 9 miracles. Both explanations have merit since Mt 8:16-17 records other miracles, but it does not narrate one specific miraculous healing.

D. Matthew presented these miracles in three groups and broke the three groups up with two discussions (narrative sections) concerning His authority. The first group of miracles involves healings (Mt 8:1-17), the second, demonstrations of power, and the third, acts of restoration (Mt 9:18-34).Together the section presents “a slice of life” out of Jesus’ overall ministry. 

III. The Authority Of Yeshua The King To Forgive Sin. Matthew Chapter 9.

A. Healing Of The Paralyzed Man, and His Forgiveness. 9:1-8.

1. After being rejected by the people of Gadara, Yeshua returned by boat to the other side of the lake to Capernaum. There, a man, paralyzed and lying on a bed, or couch, was brought to Him (cf. Mk 2:3-12; Lk 5:18-26). Recognizing the faith of his friends who had brought him, Yeshua first said, “Son, be of good cheer; your sins are forgiven” (Mt 9:2). This was done deliberately by Yeshua, knowing the unbelief of the scribes who were watching and who, in their hearts, thought that He committed blasphemy.

2. Replying to the unspoken objection, Yeshua posed the question as to whether it was easier to say, “your sins are forgiven,” or to say, “Arise and walk.” Obviously, merely to say either was easy. In the case of forgiveness of sins, there would be no way to demonstrate whether it had been accomplished, but to say, “Arise and walk,” would have the testimony of immediate healing. To demonstrate His power to do both, however, Yeshua then said to the man, “Arise, take up your bed, and go unto your house” (9:6). Before them all, the man arose from his sick bed, taking up the portable couch on which he was lying, and departed as the multitude marveled. This miracle closes the second group of three, demonstrating Christ’s control over nature, the demon world, and His power both to heal disease and to forgive sin.

B. The Call Of Matthew. 9:9-17.

1. Before introducing the third group of miracles, Matthew records briefly his own call to the ministry (cf. Mk 2:14; Lk 5:27-29). In the parallel accounts in Mark and Luke, he is called Levi; but here, he refers to himself as Matthew. As an official in the tax office, he left his lucrative position in order to follow Christ. This tax office, located at Capernaum, probably had the responsibility of collecting taxes from those who were on the caravan route from Damascus to the East, which passed through Capernaum. As a tax collector, he probably knew Greek well, which qualified him for writing this gospel in the Greek language.

2. The incident which followed, according to Luke 5:29, was a feast, which Matthew held in his own house for Yeshua. It possibly was Matthew’s way of introducing Yeshua to his fellow tax collectors. To eat with publicans or tax collectors, however, was frowned upon by the Pharisees, who considered tax collectors as the enemies of their people and as those who were compromising morally. “A tax-gatherer was one who elicited intense animosity on the part of the Jews who strongly opposed this work of Roman domination.” The Pharisees, complaining to the disciples, drew from Yeshua the reply, “They that [are] whole need not a physician, but they that are sick” (Mt 9:12). He then cited to them Hosea 6:6, which brings out that Yahweh prefers mercy to sacrifice, a point mentioned only by Matthew. In the process, Yeshua declared, “I am not come to call the righteous, but sinners to repentance” (Mt 9:13).

3. Objections were also raised by the disciples of John, who, perceiving Jesus attending a feast such as this, wanted to know why the disciples of Jesus did not fast like the Pharisees. To them, Yeshua replied that it is unfitting to mourn during a wedding feast, implying that this was not the time in Christ’s ministry to mourn. He prophesied, however, that the time would come when the Bridegroom would be taken away and they then could fast. In this, He anticipated His own death and ascension into heaven.

4. This attempt to apply the standards of the Pharisees to the new dispensation, which Yeshua was introducing, was, in His words, like adding new cloth to an old garment or putting new wine into old wineskins. The Pharisees’ religion, including its fasting, was quite inadequate for what lay ahead, whether it be the dispensation of the church or the dispensation of the kingdom. “He (Yeshua)  had not come to add something to the legal dispensation but to supersede it with that which was entirely new. The new wine of grace was not to be poured into the skin-bottles of legality.”

C. Two Women Healed. 9:18-26.

1. As Jesus was discussing His answer to the question of the disciples of John, a ruler of the Jews came and, having done obeisance, petitioned Him to raise his daughter whom he declared to be already dead (cf. Mk 5:21-43; Lk 8:40-56). As Yeshua followed him, a woman in the crowd, afflicted with an issue of blood for twelve years, touched the hem of His garment, believing that if she could but touch His garment, she would be made well. In Mark 5:30, Christ is recorded to have asked the question, “Who touched my clothes?” In response to the question, the woman identified herself. Matthew does not include these details but records the comforting words of Christ that her faith had made her whole.

2. The journey to the ruler’s house continued, and upon arrival, Yeshua saw the musicians who had been hired to play the dirges, as was customary when a death occurred. He told them, however, “Give place: for the maid is not dead, but sleeps” (Mt 9:24). They responded by laughing with unbelief. Yeshua, having put the people out of the house, took the maid by the hand, and she was immediately restored. Because Yeshua used a word for sleeping (Gr. katheudo) not customarily used in Scripture for death, some expositors believe that she was not actually dead, but merely in a stupor.Most commentators, however, believe that Christ was merely declaring to them that she was sleeping, in the sense that she would soon rise. Actually, her parents were correct that she was dead. The report of the miracle was given widespread notice and added to the fame of Christ, which would have involved a degree of deception if she were not actually dead

D. The Healing Of Two Blind Men. 9:27-31.

This account, found only in Matthew, records Christ’s encounter with two blind men who followed Him, saying, “Son of David, have mercy on us” (9:27). Apparently, because Yeshua did not heal them immediately, the blind men followed Him into the house. Having thus tested them, Yeshua asked if they believed He was able to heal. When they replied in the affirmative, He touched their eyes saying, “According to your faith it shall be done  unto you,” and they were healed. Although He told them not to tell anyone, they nevertheless spread abroad His fame. The prohibition of revealing that they had been healed was probably due to the fact that Yeshua did not want to excite followers who would come to Him simply to be healed.

E. Another Demoniac Healed. 9:32-35.

As the blind men were leaving with their newfound sight, a man was brought in, possessed of a demon and unable to talk. This account also is found only in Matthew. Christ, according to the record, immediately healed him so that he was able to speak, and as the multitudes watched, they marveled, saying that such miracles had never happened before in Israel. The Pharisees, however, continued to be unbelieving, accusing Him of casting out demons by Satan, the prince of demons. The account of this miracle is followed by a statement summarizing Christ’s ministry of teaching and preaching, accompanied by healing all who came to Him.

F. The Compassion Of Christ For The Multitudes. 9:36-38.

1. Although the miracles of Christ had attracted hundreds of followers, Yeshua was all too aware of their spiritual needs. Their faith was superficial, and they were like sheep without a shepherd. His compassion for them moved Him to say to His disciples that they should pray for laborers, for the harvest was great and the laborers few. The great miracles He had performed, recorded in Matthew 8-9, were not accepted by many of the Jews, and growing evidence of unbelief is found in the chapters which follow. Yeshua is utterly rejected in chapter 11. And then chapter 12 gives the final pronouncing of the judgment on that generation. The consequence is that Christ turns from the unbelieving race and introduces the kingdom of heaven, in connection with which He gives the parables in chapter 13.

2. In what sense did Yeshua introduce the kingdom of heaven at this point? 

a. Obviously, Yeshua had been talking about “yet future kingdom principles” (2 Sam 7:8-16) all through the gospel of Matthew. Jews knew that God in heaven, ruled over the earth (Ps 103:19, e.g., God keeps Jupiter from bumping into Mars). But, we also know that Satan is the “Prince of the power of the air,” (Eph 2:2).  The change here relates to the heavenly kingdom in its mystery form, in how God in heaven interacts with those who are present on earth between the first and second comings of Christ, in contrast to the millennial kingdom, (the earthly, “yet future” kingdom of God) that was predicted in the Old Testament and was to be fulfilled after Yeshua’s second advent. 

b. In relation to “the mysteries of heaven,” and “the kingdom in its mystery form,” it is important to understand that Jews knew that Yahweh lived in heaven, and that He ruled over earth from heaven. Through the Jewish prophets, Yahweh revealed the things that would take place on earth concerning the future of Israel. Such events that were revealed dealt with Messiah, the tribulation, the kingdom, and the eternal state. Yahweh revealed the coming of Christ in his first and second comings. However, the mystery from God in Heaven dealt with the interval of time that would exist between the first and second comings of Christ, which is also known as the “interadvent age.”  The term, “mystery,’ relates to the plans of God that were not made known by God to the Jewish prophets, but were revealed by Yahweh during the time that took place on earth from the time of the birth of Christ until the time of the tribulation. The following scriptures show examples of  the “mysteries of heaven;”  which were plans of God that were not made known to the Jewish prophets by Yahweh; therefore, first century Jews in Israel had no knowledge of such “mysteries” of God.

1. Mark 4:11. And He was saying to them (disciples), “To you has been given the mystery of the kingdom of God.

2. Rom 11:25-26 For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26 and so all Israel will be saved; just as it is written,

3. Rom 16:25. * Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past,

4. 1 Cor 2:7. * but we speak God’s wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory;

5. 1 Cor 15:50 (The mystery of resurrection). Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable.

6. 1 Cor 15:51. (The mystery of resurrection). Behold, I tell you a mystery; we will not all sleep, but we will all be changed,

7. Eph 1:9. * He made known to us the mystery of His will, according to His kind intention which He purposed in Him.

8. Eph 3:3.  that by revelation there was made known to me the mystery, as I wrote before in brief.

9. Eph 3:4. By referring to this, when you read you can understand my insight into the mystery of Christ,

10.  Eph 3:9. * and to bring to light what is the administration of the mystery which for ages has been hidden in God who created all things;

11. Eph 5:32. This mystery is great; but I am speaking with reference to Christ and the church.

12. Eph 6:19. and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel, (this gospel is the good news of the death, burial, and resurrection of Christ, 1 Cor 15:1-8).

13. Col 1:26. * that is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints,

14. Col 1:27. * to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.

15. Col 2:2. that their hearts may be encouraged, having been knit together in love, and attaining to all the wealth that comes from the full assurance of understanding, resulting in a true knowledge of God’s mystery, that is, Christ Himself,

16. Col 4:3. praying at the same time for us as well, that God will open up to us a door for the word, so that we may speak forth the mystery of Christ, for which I have also been imprisoned;

17. 2 Thes 2:7. For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way.

18. 1 Tim 3:9. but holding to the mystery of the faith with a clear conscience.

19. 1 Tim 3:16. By common confession, great is the mystery of godliness: He who was revealed in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory.

c. Please notice the verses that are prefixed by an asterisk (*) show Yahweh’s clearly predetermined plan for such a mystery, which He revealed through Jews.

 

The Government In The Kingdom – Matthew Chapter 8

I. The Coming Kingdom – The Government In The Kingdom.

A. Scripture has a great deal to say concerning the government of the theocracy, inasmuch as the government administered by the King (Yeshua) is the very manifestation of the authority that God seeks to reestablish. After ascending to Heaven in Acts 1:9), Yeshua is not seen again until His descent back to earth, as “KING OF KINGS, AND LORD OF LORDS” (Rev 19:11-16). 

B. The government will be a theocracy. It is hardly necessary to reaffirm the fact that the government will be a theocracy after all that has been presented previously. 

1. Some writers endeavor to make the Theocracy a Republic, but the Theocracy, in the nature of the case, is not a republic. While it is not a monarchy in the sense adverted to by Samuel, namely.: of a purely human origin, yet it is a monarchy in the highest sense. It is not a Republic, for the legislative, executive, and judicial power is not potentially lodged in the people, but in God the King; and yet it embraces in itself the elements both of a Monarchy and of a Republic;— a Monarchy in that the absolute Sovereignty is lodged in the person of the One great King, to which all the rest are subordinated, but Republican in this, that it embraces a Republican element in preserving the rights of every individual, from the lowest to the highest. In other words, by a happy combination, Monarchy under divine direction, hence infallible, brings in the blessings that would result from a well-directed ideally Republican form of government, but which the latter can never fully, of itself, realize, owing to the depravity and diversity of man. 

2. This theocracy is to be viewed, not as a convenience, but as an absolute necessity; this is shown conclusively. The relation that man and this earth sustains to the most High God requires that the honor and majesty of God should demand the establishment of a Theocracy here on the earth, by which the race is brought under a government honorable alike to God and man. 

a.  At the creation God had determined upon this form of government;…

b.  man by disobedience forfeited a dominion which God through him was to exercise over the earth.

c. God has resolved to restore that dominion in the Person of Jesus, the Second Adam.

d.  God, to indicate in what form of government this dominion should be incorporated when restored, to test man’s present capacity for it, and to make certain indispensable provisions for the future, erected a Theocracy…; 

e. man, owing to sinfulness, was unfitted for a Theocratic ordering, and, therefore, it was withdrawn.

f.  God promised at some future time to restore it…; 

g.  this Theocracy is God’s own preference for a form of government, and if not restored makes His proposed government a failure.

h. God has sent His Son to make provision for Salvation…; 

i.  this Salvation in its ultimate realization is invariably linked with this still future Coming Kingdom.

j.  God, to insure the future permanent establishment of the Theocracy, is preparing a body of rulers for the same to be associated with “the Christ”…; 

k.  that until this Theocracy is set up, the race is not brought into subjection to God…; 

l.  however glorious in design this dispensation may be, there is still an incompleteness in Redemption and which will continue until “the Messiah” comes to restore the Theocracy…; 

m. when this Theocracy is reestablished, then under the rulership of Christ and His saints, the race itself is brought into subjection to God, a revolted province is brought back to its pristine allegiance and blessedness.

n. The Theocracy is the form of government most admirably adapted to secure this result…; 

o. a theocracy being in its nature a visible government, such a sovereignty and redemption completed must be visibly shown in the sight of the world, so that, as rightly belongs to God and is done in heaven itself, it be publicly recognized…; 

p. the personal relationship of God to Adam in Paradise, to the Theocracy once established in the past, to man in and through Yeshua at the First Advent, insures a future special and continued personal relationship in a restored throne and kingdom, as exhibiting His Supremacy in the most tangible and satisfactory manner, and that the recovery of a rebellious people and race, as well as the manifestation of God’s will being done on earth as in heaven, includes such a personal relationship in the Person of Him who is “the Son of Man.”

II. Introduction. The Coming King (Yeshua). Matthew Chapter . Overview.

A. “Matthew has laid the foundational structure for his argument in chapters one through seven. The genealogy and birth have attested to the legal qualifications of the Messiah as they are stated in the Old Testament. Not only so, but in His birth great and fundamental prophecies have been fulfilled. The King, according to protocol, has a forerunner preceding Him in His appearance on the scene of Israel’s history. The moral qualities of Yeshua have been authenticated by His baptism and temptation. The King (Yeshua) Himself then commences His ministry of proclaiming the nearness of the kingdom and authenticates it with great miracles. To instruct His disciples as to the true character of righteousness which is to distinguish Him, He draws them apart on the mountain. After Matthew has recorded the Sermon on the Mount, he goes on to relate the King’s presentation to Israel (Matthew 8:1 to Matthew 11:1). 

B. In Matt 8:23-27, the power of Yeshua over the destructive forces of nature is discussed. The focus of this passage remains squarely Christological – on who Christ is, and “not on what He will do for us.” One who has this kind of power can be no less than God Himself, worthy of worship, regardless of when and how He chooses to use that power in our lives. Sometimes He leaves storms unstilled for good and godly ends (2 Cor 12:7-8). As disciples see this miracle, they are being prepared for the time that they will witness to unsaved people, in and out of Israel, about the deity of Yeshua. Consider the pagans that the disciples, and other disciples, will encounter after they go into “Jerusalem, Judea, Samaria, and the uttermost parts of the world” (Acts 1:8). Of course, the disciples could attest to miracles of Yeshua, e.g. (in Matthew) healing:  a paralytic 9:2-8; a man with a shriveled hand 12:9-13; a blind and mute demoniac 12:22; a woman with an issue of blood  9:20-22; two blind men 9:27-31; and many other miracles). But, there still may be doubters. The disciples could attest: “they saw Him calm the a great storm of the sea, rebuking the winds and the sea,” which was visual on their part, and nothing of the mind of “Jews who could have been said of faking it!” The disciples would be able to attest to the fact that Yeshua was “God with us (Mt 1:23). There should be no reason for us to not believe that Yeshua brought up the severe storm, “for the benefit of the disciples’ witness.”

III.  The Authority of the “Yeshua the King” Over Disease and Nature. 

A. In Chapter 7, we saw, what some may consider to be confusing in the messages of Yeshua. Re:. Matthew 7:6.  “Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces.” 

B. There is a corresponding verse in Matthew 10:14,  “Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet.” 

C. In the above verses, is Yeshua being hard hearted or cruel by, His words?

D. It is quite obvious and widely accepted that Matthew was “written to the Jews.”  For one, he focuses on the fulfillment of the Old Testament, even quoting from it sixty-two times, which is more than any other Gospel writer. Secondly it is interesting that Matthew does not explain Jewish culture like the other evangelists (cf. Mk 7:3; Jn 19:40), which also adds to the argument that he is writing to Jews. Matthew uses the phrase, “kingdom of heaven,” (the only author, in fact, to use this phrase) which can be considered as a “reverential Jewish expression,” a term appropriate to a Jewish audience. His purpose in writing to the Jews was to show them that Jesus of Nazareth was the expected messiah and both his genealogy and his resurrection were legitimate proofs of this. The overriding theme shows Jesus as the Messiah, but there are also several minor themes, some of which directly relate to the major theme. These other themes include: the kingdom of heaven, the conflict between Jesus and the religious leaders, Jesus as the fulfiller of the law, and the king who will return in the clouds.(Blue Letter Bible).

E. The Jews who received Matthew’s Gospel were those whom had come to belief in Yeshua. As believers in Christ, these first century Jews of Israel would be commissioned to spread the message of Yeshua, of His death, burial and resurrection (Mt 28:18-19; Acts1:8;(1 Cor 15:1-8). Jews were the audience in Jerusalem on the day of Pentecost (a Jewish feast day), when the Apostle Peter preached the first gospel message of the Christian dispensation/dispensation of grace (Acts 2:1-Rev 19:21).  [Jewish feast days https://hebrew4christians.com/Holidays/Introduction/introduction.html]: (Consider 1-4):

1. The offer of the kingdom to Israel was made to first century Jews: by John the Baptist (Mt 3:2); Yeshua (Mt 4:17); Disciples (Mt 10:1-7). 2. The offer of the kingdom was made, only to Jews (Matt 10:5-6), as the Kingdom promise was made only to Jews (2 Sam 7:8-16). 3. The offer of the kingdom was not an offer of personal salvation, which would be made by Jews, to other Jews, and Gentiles,  after the death, burial, resurrection, and ascension to heaven by Christ (Acts 1:-8). 4. The Gospel of Matthew did not offer a message of personal salvation to Jews, whom heard the teachings of Yeshua. 5. The Gospel of John tells of the offer of personal salvation, for everyone, through belief in Yeshua (John 3:16; 31). 

F. Jews had no regard for Gentiles. https://readingacts.com/2013/09/15/jews-and-gentiles-in-the-first-century/

1. One of the basic assumptions most Christian have about Jews in the first century is that they kept separate from the Gentiles. Josephus said that Jews “did not come into contact with other people because of their separateness” 

2. Several Second Temple period texts indicate that Jews did not mix at all with Gentiles: Did Jews of the first century consider Gentiles impure and therefore exclude them from the inner courts of the temple?  In the Second Temple re-telling of the story of Joseph known as Joseph and Asenath we are told that“Joseph never ate with the Egyptians, for this was an abomination to him.”. In fact, he refuses to even kiss the lovely Egyptian Asenath because her lips have touched unclean food.

3. In any case, it was certainly not normal for a missionary from Jerusalem to turn up in the home of a Gentile to preach the gospel, as did Peter in Acts 10.4. 

4. In Acts 10:27-29, Peter expresses his hesitancy to enter the home of a Gentile.  I think the key here is not simply talking with a Gentile, but receiving hospitality form a Gentile. Primarily this was because of food, but some Jews in the first century did in fact avoid contact with Gentiles in order to avoid impurity.  This was certainly true in Jerusalem where Temple worship could be a daily experience.  Josephus tells us that the Jews kept separate from the Gentiles: “[the Jews]…did not come into contact with other people because of their separateness.” (Antiq. 13:245-247; cf., Apion, 2.210) Witherington (Acts, 353) observes that the Greek word Luke chooses here probably has the sense of “taboo” or “strongly frowned upon.

G.. Peter was a “Jew’s’ Jews” Consider his mindset about non-Jews.  Acts 10:28, “Peter said to them, “You know it’s forbidden for a Jewish man to associate with or visit a foreigner.” Therefore, Jews would not have invited Gentiles to attend a Jewish festival, nor would have any other Jew.

H. In conclusion https://www.conformingtojesus.com/charts-maps/en/nations_at_pentecost_acts_2_map.htm

The people gathered in Jerusalem, mentioned in Acts 2, were Torah keeping/Law abiding Jewish people, who lived outside of Israel, in other gentile nations, and who had journeyed to Jerusalem, as commanded, to participate in the commemoration of the giving of God’s Law on Mount Sinai through Moses.

IV. John’s Baptism of Jews, in relation to the Baptism of Jews In The Name Of Yeshua.

A. Scriptural evidence points to the presence of Jews at Jerusalem on the day of Pentecost, and the absence of Gentiles. (Consider 1-6)

1. Acts 2:5-11. The presence of Jews is stated. 2. Acts 2:14. Peter addressed the Jewish audience. 3. Acts 2:15-21. Peter’s sermon is that of Jewish knowledge, of which Gentiles would have had no knowledge. 4. Acts 2:25-31. Peter spoke of David, Hades. 5. Acts 2:36. Peter addressed “the house of Israel.” They (Jews) had crucified Yeshua 2:37. 6. Acts 2:37. These Jews were convicted of their sin, and asked, “what shall we do.” Peter responds in 2:38, with a discussion of a baptism of repentance, not salvation.

B. Acts 2:38. The message of repentance is that of John the Baptist in Matt 3:2, The baptism of those Jews was one of repentance, and not of salvation (Mt 3:5-8). John spoke of baptism in water, as a sign of Jewish repentance (Mt 3:11), and that Yeshua would baptize with the Holy Spirit (which took place on Pentecost, Acts 2:4-11), which allowed the Jews to understand the message of the Apostle in their own languages, and was the miracle of Pentecost. [From Ryrie Study Bible. In Mt 3:11-12 John stated that Yeshua would also baptize with “fire,” which probably was a reference to the judgments associated with the return of Christ  (Mt 3:12, Mal 3:1-5; 4:1-3). In Mt 3:15, Yeshua stated the reason for Him to be baptized was that it was fitting “for us to fulfill all righteousness.” Jesus fulfilled the all of the righteous requirements to be Israel’s Messiah. Also, by allowing John to baptize Him, He identified Himself with sinners whom He came to save, though, of course, He had to sin to repent of.] [Craig L. Blomberg, Ph. D. also states that the Holy Spirit would most likely refer to the Holy Spirit’s purifying and refining activity of believers. Blomberg also states for vs 12, “John uses the image of a farmer separating valuable wheat from worthless chaff by throwing the grain into the wind. The wheat, like believers, is preserved and safeguarded; the chaff, like unbelievers, is destroyed.”] (Consider 1-5):

1. Acts 2:39. Peter addresses those, “whom Yahweh” had called to Himself. Jews were God’s chosen people (Deu 14:2). 2. Acts 2:40. “this untoward generation,” relates to unbelieving Israel. 3. Acts 2:41. 3,000 Jews came to belief in Yeshua as Lord and Savior, and were baptized. 4: Acts 2:42-46. The believing Jews of Pentecost maintained fellowship, but also met daily in the temple. 5. Acts 2:47. The body of believing Jews continued to grow. This was the church, which consisted only of believing Jews, until the gospel of Christ was preached to the Gentiles in Acts 10.

C. The message of Yeshua was preached to Jews in 33 A.D, in Acts 2:1-39. The message of Yeshua was not preached to Gentiles until 41 A.D. in Acts 10:34-48

D. In Acts 19:1-7 (54 A.D.) Paul came upon some disciples of John the Baptist. [John said to them, “Did you receive the Holy Spirit when you believed?” 2  And they said to him, “No, we have not even heard whether there is a Holy Spirit.” 3 And he said, “Into what then were you baptized?” And they said, “Into John’s baptism.” 4 Paul said, “John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus.” 5 When they heard this, they were baptized in the name of the Lord Jesus. [“Though these disciples had been baptized by John the Baptist, baptism in the name of Jesus was in order as a testimony to their new faith in Christ.”  Ryrie Study Bible.]These disciples would have received the message by Peter about Yeshua, had they been present in Jerusalem on the Day of Pentecost.

The Duration Of The Millennium. Matthew Chapter 7.

I. Introduction.

A. The final chapter recording the Sermon on the Mount contrasts the true and false way, that is, doing the will of the Father or not doing the will of the Father. This chapter can be called “a summary of principles of action.” The chapter begins by forbidding hypocritical judgment of others. Those desiring to judge their fellow men are warned that as they judge so they will also be judged. Too often, the one judging, who is able to see a mote or a small speck in his brother’s eye, overlooks the fact that he has a beam, or a splinter in his own eye, which is much larger. Such judgment is hypocrisy, and Yeshua declared one should first cast out the beam from his own eye in order to be able to see clearly to help his brother. However, in helping others, care should be exercised to do that which will be really appreciated and helpful. Something holy should not be cast to dogs because they would not appreciate it; and pearls would only be trampled under the feet of swine, and they might turn and injure their benefactor. Help to others should be thoughtful and deliberate.

B. Concerning “pigs and pearls.”  Matthew 7:6.

1. The disciples of Christ of had a responsibility to pass their knowledge of the kingdom on to others so they, too, could prepare for it. Yeshua gave them directions about this responsibility in this verse. This exhortation balances the one He just gave (Mt 7:1-5). The disciples could be too naive and fail to be discerning (cf. Mt 5:43-47).

2. Pigs were typically unclean, wild, vicious animals. Likewise most dogs were not domestic pets but unclean, wild, despised creatures. This verse contains a literary technique of construction. The dogs turn and tear to pieces those who give them special gifts, and the pigs trample under foot the pearls thrown before them. What is holy and the pearls in this illustration evidently represent the good news announcing the kingdom. The pigs and dogs probably do not represent all Gentiles but people of any race who react to the good news by rejecting and turning against those who bring it to them (cf. Mt 10:14; 15:14).

3. “As with other parts of Yeshua’s teaching, the point is not an absolute prohibition, because then the disciple could not share the gospel with those who are not responsive. Rather, the point is that the disciple is not obligated to share with those who are hard-hearted.” 

C. Concerning two ways. Matthew 7:13-14. 

1. The narrow road leads to life, namely, life in the kingdom (cf. Mt 7:21-22).  The broad road leads to destruction, namely, death and hell.

2. The way of personal salvation, per Yeshua (John 3:16), and the Apostle Paul (Acts 16:31) is by belief in Yeshua. 

3.The context of the gospel of Matthew is “the king and the kingdom,”  which is being offered to the nation of Israel, which would come about by Israel’s compliance with Deu 17:15, “you shall surely set a king over you whom the Lord your God chooses, one from among your countrymen you shall set as king over yourselves” Israel did not accept Yeshua as Yahweh’s appointed King at the first coming of Yeshua, but this will happen at the second coming of Yeshua (Zech 12:10: “I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.”)

4. As opposed to the Gospel of Matthew, which relates to the salvation of the nation of Israel by entry into the Kingdom, the context of the Gospel of John is personal salvation, for anyone, through belief in Christ.

a. John 3:16: “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.”

b. John 20:31:”but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.”

II. The Coming Kingdom. – The Duration Of The Millennium.

A. It is taught in Scripture that the kingdom over which Christ is to rule between the first and the second resurrection is of one thousand years duration.  

“And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, until the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that has part in the first resurrection: on such the second death has no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years” [Rev. 20:1- 6]. 

B. It is generally held, even by those denying the literalness of the thousand year period, that the angel, heaven, the pit, Satan, the nations, the resurrections mentioned in this chapter are literal. It would be foolish to accept the literalness of those and deny the literalness of the time element. 

1. Those who lived next to the Apostles, and the whole Church for 300 years, understood them in the plain literal sense; and it is a strange sight in these days to see expositors who are among the first in reverence of antiquity, complacently casting aside the most cogent instance of consensus which primitive antiquity presents. As regards the text itself, no legitimate treatment of it will extort what is known as the spiritual interpretation now in fashion. 

2. Six times in this passage it is stated that Christ’s millennial kingdom will continue for a thousand years. 

C. A question has been raised concerning the premillennial position in that the Scriptures teach that Christ will reign over an endless kingdom. This is affirmed in 2 Samuel 7:16, 28-29; Psalms 89:3-4, 34-37; 45:6; 72:5, 17; Isaiah 9:6-7; 51:6, 8; 55:3, 13; 56:5; 60:19-20; 61:8; Jeremiah 32:40; 33:14-17, 20-21; 37:24-28; Ezekiel 16:60; 43:7-9; Daniel 7:13-14, 27; 9:24; Hosea 2:19; Joel 3:20; Amos 9:15; Luke 1:30-33; 1 Timothy 1:17; Revelation 11:15. The amillennialist sees a conflict here and insists that the eternality of Christ’s kingdom does not permit any place for a thousand year reign on earth, saying that the thousand year reign nullified the eternal reign of Christ. Did the premillennialist limit the reign of Christ to a thousand years? Such is not the case. 

D. An important Scripture bearing on the discussion is 1 Corinthians 15:24-28. “Then comes the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and authority and power. For he must reign, until he has put all enemies under his feet. The last enemy that shall be destroyed is death. For he has put all things under his feet. But when he says all things are put under him, it is known that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.”

E. In the above words the Apostle is stating the ultimate purpose of the theocratic kingdom: “that God may be all in all.” This envisions the absolute accomplishment of the original purpose in the establishment of the theocratic kingdom, “prepared before the foundation of the world” (Matt. 25:34). A paraphrase of the verses above will make Paul’s progressive thought clearer: “The Father has put all things under Christ’s feet. (But when the Father says all things are put under Christ’s feet, it is evident that the Father Himself is excepted from this subjection, inasmuch as the Father did the subjecting.) And when all things are ultimately subjected unto Christ, then shall the Son also himself be subject unto the Father, who put all things under Christ, that God may be all in all.” The means by which all things are brought under subjection to God, so that He becomes all in all, is that Christ unites the authority that is His as King with the Father’s after He has “put down all rule and all authority and power” (1 Cor. 15:24). God’s original purpose was to make clear His absolute authority and this purpose is realized when Christ unites the earthly theocracy with the eternal kingdom of God. So, while Christ’s earthly theocratic rule is limited to one thousand years, which is sufficient time to show the proof of God’s perfect theocracy on the earth, His reign is eternal. 

F. There is only one passage in Scripture which is supposed to teach the yielding up or ending of the distinctive Messianic Kingdom, i.e.., 1 Cor. 15:27, 28. Whatever view is engrafted upon or derived from these verses, nearly all admit, whatever delivering up is intended, that Jesus Christ still reigns, either as God, the humanity being subordinate, or as God-man. Consider: “As the Father was excepted when all things were put under the son, so also shall He be excepted when all things are subdued unto Him.” It appears, then, that this passage does not even intimate that there will ever be a termination of Christ’s kingdom, or that He will ever deliver up His Kingdom to the Father. The dominion shall indeed be rescued from His enemies, and restored to the Godhead, but not in any such sense, but that His dominion is an everlasting dominion, and that of His Kingdom there shall be no end.” Amillennialist take the ground that “the government which, it is said, in verse 24,” “‘He shall restore to God, even the Father, must not be supposed to mean Christ’s government, but that of every opposing power, which is evidently declared to be destroyed, that the power may be restored to God”—adding truly and most forcibly…“the government is restored to God when it is restored to Christ.” So the passage is made by them to be in accord with Rev. 11:15, “The Kingdoms (or Sovereignty) of our Lord and His Christ,” and when this is done, Father and Son united in this Theocratic ordering and Personage, “He shall reign forever and ever.” The honor of both the Father and Son are identified with the perpetuity of this Theocratic Kingdom, for it is just as much the Father’s Kingdom as it is the Son’s—the most perfect union existing between them constituting a Oneness in rule and dominion. 

G. Concerning the question of the surrender of authority by the Son to the Father, “The delivery to God of a now unmarred kingdom does not imply the release of authority on the part of the Son.’ The truth asserted [in 1 Cor. 15:27, 28] is that at last the kingdom is fully restored—the kingdom of God to God. The distinction to be noted lies between the presentation to the Father of a restored authority and the supposed abrogation of a throne on the part of the Son. The latter is neither required in the text nor even intimated. The picture presented in Revelation 22:3 is of the New Jerusalem in the eternal state, and it is declared that “the throne of God and of the Lamb shall be in it.” The translation in the Authorized version of 1 Corinthians 15:28 is not clear. It reads: “And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.” The statement is meant to signify that, when all is subdued and divine authority is restored in full, the Son, who has ruled by the authority of the Father throughout the thousand years and has put down all enemies, will go on ruling under that same authority of the Father’s as subject as ever to the First Person. This more clarified meaning of the text removes the suggestion of conflict between an everlasting reign and a supposed limited reign of Christ, He will, as so fully assured elsewhere, reign on the throne of David forever. 

H. The consummation of the program is outlined as follows:  “Mediatorial: of or relating to a mediator or the duties of a mediator.”

1. When the last enemy of God is put down by our Lord, as the Mediatorial King, the purpose of the Mediatorial Kingdom will have been fulfilled (1 Cor. 15:25-26). 

2. At this time Christ will hand over the Mediatorial Kingdom to God, to be merged into the eternal Kingdom, so that the Mediatorial Kingdom is perpetuated forever, but no longer having a separate identity (1 Cor. 15:24, 28). 

3. This does not mean the end of our Lord’s rule. He only ceases to rule as a Mediatorial King. But as the eternal Son, second person the one true God, He shares the throne with the Father in the final Kingdom (Rev. 22:3-5; cf. 3:21). 

I. By the establishment of the theocracy on earth for a thousand years, under the Messianic theocratic King, God has accomplished His purpose of demonstrating His rule in the sphere in which that authority was first challenged. By merging this earthly theocracy with the eternal kingdom God’s eternal sovereignty is established. Such was the purpose of God in planning the theocratic kingdom and developing it through successive stages throughout history until it reaches the climax of the program in the theocracy under the enthroned Christ in the millennium. That authority, which Satan first challenged, Christ has now demonstrated belongs solely to God. God’s right to rule is eternally vindicated. 

III. The Coming King (Yeshua). Matthew Chapter 7. Doing the Will Of The Father.

A. After thus enunciating the laws of the Kingdom, and bringing men into the realm of direct dealing with God, the King authoritatively set up the standard of judgment. No man is to be his brother’s judge. He cannot, first because he can never know all the facts of the case, and, further, because ” his own need is so great that any time occupied in censorious criticism is so much taken from the all-important work of attending to his own “beam.” And yet there is to be discrimination in dealing with holy things, for “dogs” and “swine” have no understanding of their value.

B. Just as the bewildered soul is on the verge of crying out, “Who is sufficient for these things?” there comes a glorious announcement of an open treasure house. The things enjoined are, indeed, too hard for us in our own strength, Then “ask, seek, knock,” and in every case the promise is simple and sublime, “It shall be given,” “You shall find,” “It shall be opened.” Such good gifts that God gives include everything that pertains to seeking first His kingdom and its righteousness (Mt 6:33); they did not necessarily correspond to everything that would have been asked by these first century Jews of Israel. 

C. Then our Lord gave His invitation to His Kingdom. The entrance is through a strait gate. Character and conduct are supreme. The proof of loyalty is always in the fruit born, never in the profession made, or the works done.

D. A profession that is not sincere is profanation; and service rendered that has not a pure motive is sacrilege. What of those who enter that straight gate, and, hearing the words of the King-do them? 

E. What of those who, hearing the words, disregard them? To them all building is folly, for the sandy foundations of wrong motives will cause irremedial ruin in the day of testing. What wonder that the crowds were astonished at such teaching! (Irremedial = unable to remedy).

F. Here ends the Manifesto of the King, the Great Charter of humanity. When presently man shall rest in perfect peace and joy, it will be within the sacred circle of this unfolding of law. Remember that in this discussion between Yeshua and first century Jews of Israel, that “context” is key to understanding His teachings. 

Conditions Existing Within The Millennium. YTCK (Matthew Chapter 6)

I. Conditions Existing Within The Millennium. YTCK (Matthew Chapter 6).

II. Introduction.

A. In first century Israel the command, “repent for the kingdom of God is at heaven” was chanted by John The Baptist (Mt 3:2), Yeshua (Mt 4:17), and the Disciples (Mt 10:7).  The order was to go only to the people of Israel (Mt 5-6). As was stated in the previous article, the purpose for the offer of the kingdom was for the salvation of the nation of Israel. In today’s world, Christians offer the following words, “Believe in the Lord Jesus, and you will be saved”( Acts 16:31), which is for personal salvation.

B. As Christians, we don’t preach the “Gospel of the Kingdom” (Mt 24:14), which will be preached by the 144,000 Jewish evangelists (Rev 7:1-8) during the Tribulation. Believers in Christ tell of the Gospel of the death, burial and resurrection of Yeshua (1 Cor 15:1-8).  We don’t come under Torah law or the sermon on the mount. Louis Sperry Chafer, who was the founder of Dallas Theological Seminary, said that if there is confusion as to whether any verses in the Sermon On The Mount relate to Christians, the epistles will clarify such matters. Consider: We don’t offer animal sacrifices (Lev 1:5). We don’t stone people (Lev 20:27). We don’t travel two miles for anyone, as a requirement (Mt 5:41). We are not required to loan something to another person, and not expect it back from them (Mt 5:42). We do not pray for the kingdom to come (Mt 6:10). We pray for people to come to belief in Christ (Jn 3:16), and for Him to return in the rapture to take His believers back to Heaven with him (Jn 14:2-3, 6; 1 Cor 15:50-54; 1 Thes 4:13-17; Tit 2:13).  We don’t preach the words (Mt 6:33; “But seek first His kingdom and His righteousness, and all these things will be added to you.”). Instead, we preach Christ and Him Crucified (Acts 2:36; 1 Cor 2:2;  which is to be preached to unbelieving Jews and Gentiles). 

C. In the Gospel of Matthew, the offer of the kingdom was made to Israel; the stipulation was that they would appoint over them the king that Yahweh would chose (Deu 17:15). In Mt 3:2, John said, “the Kingdom of heaven is at hand.” John didn’t didn’t say that the Kingdom is “here.” By using the words “at hand,” John was stating that the Kingdom “is near,” with the requirement for Jews to receive the Kingdom, as stated in Deu 17:15. It is important to remember that the promise of the Kingdom is an unconditional covenant between God and Israel, as is described in 2 Samuel 7:8-16. To this day, the Covenant of the Kingdom remains, literal, earthly, unconditional and unfulfilled.

D. No one is in the Kingdom now; that will not happen until the time that Yeshua returns to earth from Heaven, with His believers (Jew and Gentile) and angels following him after the Tribulation (Zech 14:5, 9;  Mt 24:29-30; Rev 19:11-16). 

E. The Gospel of John states the requirement for an individual to enter the Kingdom (Jn 3:3, “unless one is “born again” he cannot see the kingdom of God,” which is personal salvation. Personal salvation comes only through belief in Yeshua (John 3:16;  20:31). In the Gospel of Matthew, the word “believe,” is provided only eight times, with none of them being in the context of belief in Yeshua for individual salvation, or for entry into the kingdom. In the Gospel of John, there are 81 belief verses, with all of them relating to belief in Christ as Savior. Once we have been born again, we can not be unborn, which means that our personal salvation is secure in Christ.

F. Much Scripture is devoted to stating the untold blessing and glory poured out upon earth through the beneficence of the Lord Yeshua in the kingdom. Many of these have been alluded to previously, but an outline of the conditions on the earth, as follows, will show the “greatness of the kingdom” (Dan. 7:27).

III. Conditions Existing Within The Millennium. 

A. Peace. The cessation of war through the unification of the kingdoms of the world under the reign of Christ, together with the resultant economic prosperity, since nations need not devote vast proportions of their expenditure on munitions, is a major theme of the prophets. National and individual peace is the fruit of Messiah’s reign (Isa. 2:4; 9:4-7; 11:6-9; 32:17-18; 33:5-6; 54:13; 55:12; 60:18; 65:25; 66:12; Ezek. 28:26; 34:25, 28; Hos. 2:18; Mic. 4:2-3; Zech. 9:10).. 

B. Joy. The fulness of joy will be a distinctive mark of the age (Isa. 9:3-4; 12:3-6; 14:7-8; 25:8-9; 30:29; 42:1, 10-12; 52: 9; 60:15; 61:7, 10; 65:18-19; 66:10-14; Jer. 30:18- 19; 31:13-14; Zeph. 3:14-17; Zech. 8:18-19; 10:6-7). 

C. Holiness. The theocratic kingdom will be a holy kingdom, in which holiness is manifested through the King and the King’s subjects. The land will be holy, the city holy, the temple holy, and the subjects holy unto the Lord (Isa. 1:26-27; 4:3-4; 29:18-23; 31:6-7; 35:8-9; 52:1; 60:21; 61:10; Jer. 31:23; Ezek. 36:24-31; 37:23-24; 43:7-12; 45:1; Joel 3:21; Zeph. 3:11, 13; Zech. 8:3; 13:1-2; 14:20-21). 

D. Glory. The kingdom will be a glorious kingdom, in which the glory of God will find full manifestation (Isa. 24:23; 4:2; 35:2; 40:5; 60:1-9). 

E. Comfort. The King will personally minister to every need, so that there will be the fulness of comfort in that day (Isa. 12:1-2; 29:22-23; 30:26; 40:1-2; 49:13; 51:3; 61:3-7; 66: 13-14; Jer. 31:23-25; Zeph. 3:18-20; Zech. 9:11-12; Rev. 21:4). 

F. Justice. There will be the administration of perfect justice to every individual (Isa. 9:7; 11:5; 32:16; 42:1-4; 65:21-23; Jer. 23:5; 31:23; 31:29-30). 

G. Full knowledge. The ministry of the King will bring the subjects of His kingdom into full knowledge. Doubtless there will be an unparalleled teaching ministry of the Holy Spirit. (Isa. 11:1-2, 9; 41:19-20; 54:13; Hab. 2:14). 

H. Instruction. This knowledge will come about through the instruction that issues from the King (Isa. 2:2-3; 12:3-6; 25:9; 29:17-24; 30:20-21; 32:3-4; 49:10; 52:8; Jer. 3:14-15; 23: 1-4; Mic. 4:2). 

I. The removal of the curse. The original curse placed upon creation (Gen. 3:17-19) will be greatly lessened, and totally removed in the following Eternal State, so that there will be abundant productivity to the earth. Animal creation will be changed so as to lose its venom and ferocity. (Isa. 11:6-9; 35:9; 65:25). The Battle of Gog and Magog (Rev 20:7-9) shows the result of the curse not being totally removed. 

J. Sickness removed. The ministry of the King as a healer will be seen throughout the age, so that sickness and even death, except as a penal measure in dealing with overt sin, will be removed (Isa. 33:24; Jer. 30:17; Ezek. 34:16).

K. Healing of the deformed. Accompanying this ministry will be the healing of all deformity at the inception of the millennium (Isa. 29:17-19; 35:3-6; 61:1-2; Jer. 31:8; Mic. 4:6-7; Zeph. 3:19). 

L. Protection. There will be a supernatural work of preservation of life in the millennial age through the King (Isa. 41: 8-14; 62:8-9; Jer. 32:27; 23:6; Ezek. 34:27; Joel 3:16-17; Amos 9:15; Zech. 8:14-15; 9:8; 14:10-11). 

M. Freedom from oppression. There will be no social, political or religious oppression in that day (Isa. 14:3-6; 42:6-7; 49:8-9; Zech. 9:11-12)

N. No immaturity. The suggestion seems to be that there will not be the tragedies of feeble-mindedness nor of dwarfed bodies in that day (Isa. 65:20). Longevity will be restored.

O. Reproduction by the living peoples. The living saints who go into the millennium in their natural bodies will beget children throughout the age. The earth’s population will soar. These born in the age will not be born without a sin nature, so salvation will be required (Jer. 30:20; 31:29; Ezek. 47:22; Zech. 10:8). 

P. Labor. The period will not be characterized by idleness, but there will be a perfect economic system, in which the needs of men are abundantly provided for by labor in that system, under the guidance of the King. There will be a fully developed industrialized society, providing for the needs of the King’s subjects (Isa 62:8-9; 65:21- 23; Jer. 31:5; Ezek. 48:18-19). Agriculture as well as manufacturing will provide employment. 

Q. Economic prosperity. The perfect labor situation will produce economic abundance, so that there will be no want (Isa. 4:1; 35:1-2, 7; 30:23-25; 62:8-9; 65:21-23; Jer. 31:5, 12; Ezek. 34:26; Mic. 4:1, 4; Zech. 8:11-12; 9:16-17; Ezek. 36:29-30; Joel 2:21- 27; Amos 9:13-14). 

R. Increase of light. There will be an increase of solar and lunar light in the age. This increased light probably is a major cause in the increased productivity of the earth (Isa. 4:5; 30:26; 60:19-20; Zech. 2:5).. 

S. Unified language. The language barriers will be removed so that there can be free social intercourse (Zeph. 3:9). 

T. Unified Worship. All of the world will unite in the worship of God and God’s Messiah (Isa. 45:23; 52:1, 7-10; 66:17-23; Zech. 13:2; 14:16; 8:23; 9:7; Zeph. 3:9; Mal. 1:11; Rev. 5:9-14). 

U. The manifest presence of God. God’s presence will be fully recognized, and fellowship with God will be experienced to an unprecedented degree (Ezek. 37:27-28; Zech. 2:2, 10-13; Rev. 21:3). 

V. The fulness of the Spirit. Divine presence and enablement will be the experience of all who are in subjection to the authority of the King (Isa. 32:13-15; 41:1; 44:3; 59:19, 21; 61:1; Ezek. 36:26-27; 37:14; 39:29; Joel 2:28-29; Ezek. 11:19-20). 

W. The perpetuity of the millennial state. That which characterizes the millennial age is not viewed as temporary, but eternal (Joel 3:20; Amos 9:15; Ezek. 37:26-28; Isa. 51:6-8; 55:3, 13; 56:5; 60:19-20; 61:8; Jer. 32:40; Ezek. 16:60; 43:7-9; Dan. 9:24; Hos. 2:19-23). The wide diversity of the realms in which the blessings of the King’s presence is felt is thus clearly seen.   

IV. Overview. Matthew Chapter 6. The Life Of Faith In The Kingdom. 

A. In the first verse, the Revised Version has substituted the word “righteousness” for “alms,” “a reading approved of, almost unanimously, by the great editors and critics.”. This is a statement of a new motive for conduct. The application of the principle laid down in verse Mat 6:1 to the subject of alms follows. The secret alms is known to God, who sees in secret. A subject of the King no longer desirous of the applause of his fellow men quietly and secretly helps the needy, and the deed is recognized by God, and is recompensed by Him. 

B. Here the same principle is applied to prayer. Prayer is the soul dealing with God, and when one prays in order to attract the attention of men it is blasphemy. The prayer given as an example is perfect. The first three petitions move wholly in the realm of the divine purpose. Man (the Jews of first century Israel) must seek first the Kingdom of God; the second three voice their probationary needs. The whole prayer is social. The singular pronoun is absent. The Jews were to enter the presence of the Father, and then pray as one of the great family. 

C. The true reason for fasting is in the opportunity it affords for a clearer vision of God, which should ever manifest itself in new gladness of face. 

D. The King (Yeshua) warns His people against laying up for themselves earthly treasures. The Master does not say it is wrong to possess earthly treasure. He does say it is wrong to lay it up for self. We are to hold it as stewards. 

E. The next saying gives a great principle of life. The emphasis in verse Mat 6:24 should be on the word “serve.” That word marks the true relationship existing between Mammon and the man who is given over to it. The man imagines he is compelling Mammon to serve him. As a matter of fact, he is serving Mammon, and the service precludes the possibility of his serving God. “Therefore,” that is to say, all that follows is based on the principles of the foregoing statement. Anxiety concerning the things of life is slavery to those things, and it is wrong and futile. There is a subject for anxiety, and that is declared in the words, “seek the Kingdom,” “serve God.” The warning is against worry, not work.

The Spiritual Character Of The Millennium. YTCK (Matthew Chapter 5)

I. The Spiritual Character Of The Millennium. YTCK Matthew Chapter 5. The Moral Principles Of The Kingdom).

II. Introduction.  Messianic Expectations And The Expectation of Israel.

A. The sermon on the mount, Mt 5-7, enters the discussion. It is important to know that the sermon on the mount was used by Yeshua to teach these first century Jews that  if they want to enter the Kingdom, that they should act like kingdom people, as Torah teachings are shown in the Sermon (on the mount). A key aspect of the Torah is made clear by Yeshua in Mt 7:12 (the golden rule, “do unto others, as you would have them do unto you.”). The church does not fall under the sermon on the mount. National Israel’s salvation was the purpose of the Kingdom sermons; individual salvation was not mentioned.

B. The Torah was key to Jews knowing how to treat other Jews, and others of whom they might encounter. Moses wrote all five books of the Torah; as indicated to him by Yahweh. The Torah relates how Yahweh created the universe, how the human race came into being from Adam and Eve, how the Jewish fathers, “Abraham, Isaac and Jacob,” fared, and how the Jewish people became a nation, chosen by Yahweh to be a “kingdom of priests and a holy nation” through receiving and observing the Torah (Chabad.org, the Torah).

C. It is important to remember that Yeshua sent His disciples to witness about Him to Jews, and only Jews; about Him, as Messiah; and the Kingdom, which was available to Israel if they would accept Him as Yahweh’s chosen King (Mt 10:5-6; Deu 17:15).

D. The Kingdom (2 Sam 7:8-16) would be one of morals and ethics, and not just a place and time where Messiah would rid Israel of its Roman occupation. People would enter into the kingdom;  the kingdom would not enter into people. The kingdom was of prophecy, “literal and earthly,” and an unconditional promise of God to His chosen people (Deu 14:2), which had not yet come, and is still “yet to come.” When the earthly kingdom of God would come, it would also have the Spiritual oversight of  “God in Heaven,” thereby making the earthly kingdom, a Spiritual kingdom, of morals, ethics and righteousness. . 

E. The below article excerpts come “Reading Acts” (2014/ 09/25). In this article there are key areas of scriptural context that will be exposed. 

1. In order to understand how a first century Jewish audience might have understood the phrase “kingdom of heaven” or “kingdom of God” is to examine messianic expectations of the kingdoms. 

2. A former student of mine once asked something like, “If the Jews misunderstood Jesus completely why would we care about their understanding of what the “kingdom of God” was supposed to be about?” If Jesus’ life and mission turned everything on its head, perhaps Jewish expectations are the opposite of what Jesus means by the kingdom.

3. One possible way to answer this objection is to properly understand Judaism in the first century.  Like modern Christianity, the list of items “all Jews agree on” is fairly short. Hopes for a future Kingdom and the role of the Messiah in that kingdom varied greatly among the various sub-groups within Judaism. I heard students say things like, “Jews believed the messiah would be a military leader who would attack Rome.” 

4. Pharisees seem to have expected a messiah and they were certainly the most interested in Jesus’ preaching of the Kingdom in the Gospels. It is likely that the Psalms of Solomon reflect the view of the Pharisees. Psalms of Solomon 17 serves as an indication of messianic expectations which were current only shortly before the time of Jesus. Rome is viewed as a foreign invader who will be removed when the messiah comes. If these sorts of messianic expectations were popular in Galilee in the early first century, then we have good reason to read Jesus’ teaching as intentionally messianic and we are able to understand some of the confusion and disappointment among the Jews who heard him teach.

5. Consider the motives Judas may have had when he betrayed Jesus. It was possible he was trying to “force Messiah’s hand” into striking out against Rome and the Temple establishment. Jesus seemed to be claiming to be the Messiah, but he did not seem to be the Messiah Who was expected. 

6. On the other end of the scale would be the Sadducees, a group that (as far as we know) had no messianic expectations. The fact that they limited their canon to the Torah also limited their expectations of a future restoration of the Davidic kingdom. What would a Sadducee think when Jesus announced “the kingdom of God is near”? Perhaps that was enough to identify him as Pharisee or an Essene, and therefore not very interesting. (I would guess that the Herodians were even less interested in a coming kingdom, since any Jewish messiah would probably start their judgment with a thorough smiting of Herod and his family.)

7. This is all to say that there was a wide range of belief about Messiah, Kingdom, restoration of David’s rule, or a future reign of God in the Judaism of the Second Temple Period. I think it serves to show that Jesus did not fit neatly into any first century conception of Messiah or Kingdom, which is exactly why audiences struggled to understand him, both disciples and enemies. 

III. The Spiritual Character Of The Kingdom – Matthew  Chapter 5.

A. The kingdom characterized by righteousness. 

1. Only the “righteous” are admitted to the kingdom; “then shall the righteous answer” (Matt 25:37). Of Israel likewise it is written, “Your people also shall be righteous: they shall inherit the land forever” (Isa. 60:21). The gates of Zion are  opened “that the righteous nation which keeps the truth may enter in” (Isa. 26:2).

2. In the millennium, (kingdom) righteousness becomes  synonymous with the Messiah. Unto those that fear His name “shall the Sun of righteousness rise with healing in his wings” (Mal. 4:2). At the second coming of the Messiah, He says, “I bring near my righteousness; it shall not be far off” (Isa. 46: 13; 51:5). As a priest after the order of Melchizedek, He is the mediatorial king of righteousness (Psa. 110:4; Heb. 7:2). 

3. The key words of Christ’s millennial reign are righteousness and peace, the former being the root of which the latter is the fruit. Messiah’s people “shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places (Isa. 32:18). Zion’s officers shall be peace, her exactors righteousness (Isa. 60:17). For “In his days shall the righteous flourish; and abundance of peace so long as the moon endured” (Ps. 72:7). Then shall be fulfilled in truth the prophecy, “Mercy and truth are met together; righteousness and peace have kissed each other” (Ps. 85:10). 

4. Because of the presence of Messiah, Jerusalem shall be the source from which all millennial righteousness will emanate in dazzling glory. Her righteousness shall “go forth as a brightness, and the salvation thereof as a lamp that burns. And Gentiles shall see your righteousness, and all kings your glory” (Isa. 62:1c-2a). Zion shall be called “the city of righteousness” (Isa. 1:26) and shall be filled with judgment and righteousness (Isa. 33:5). 

5. Righteousness will be the descriptive term characterizing the rule of the Messiah as a whole. Christ will be a king reigning in righteousness (Isa. 32:1). Righteousness shall be the girdle of His loins (Isa. 11:5). With righteousness shall He judge the poor (Isa. 11:4; Cf. Ps. 72:104). and in judging and seeking judgment He shall be swift to bring about righteousness (Isa. 16:5). It will be proclaimed among the Gentiles, “Yahweh reigns! He shall judge the people righteously” (Psa. 96:10). 

6. Under the beneficent sway of Christ, those who hunger and thirst after righteousness shall be filled (Matt 5:6) and shall receive righteousness from the God of their salvation (Isa. 24:5). They shall be granted discernment between the righteous and the wicked (Mal. 3:18). Israel will offer an offering of righteousness (Mal. 3:3); then Yahweh will be pleased with “sacrifices of righteousness, with burnt offerings, and whole burnt offerings” (Psa. 51:19). The changed character of Israel will be a spontaneous response arising from Yahweh’s righteousness, a far cry from the false legalism of bygone days (Cf. Matt. 5:20). As the earth brings forth her bud, “the Lord God will cause righteousness and praise to spring forth before all nations” (Isa. 61:11) so that the people shall be called trees of righteousness, the planting of the Lord, that He might be glorified (Isa. 61:3). 

B. The kingdom characterized by obedience. 

1. One essential purpose of the original creation was to establish a kingdom in which there was a complete and willing obedience on the part of the subject to God. The tree was placed in the garden as a test of this obedience (Gen. 2:16-17). Disobedience soon followed. God did not surrender His purpose of bringing all things into subjection to Himself.

2.  Paul states this continuing purpose: Having made known unto us the mystery of his will, according to his good pleasure which he has purposed in himself: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him [Eph.1:9-10]. 

3. God will bring all things into subjection to the One who said, “I come to do your will, O God,” (Heb. 10:9a). 

4. The doing of the will of God in the millennium will be greatly facilitated for a number of reasons: (1) Through fulfillment of the new covenant, Israel will experience a renewed heart and mind that they may have God’s law in their inward parts (Jer. 31:33). (2) The Holy Spirit will be poured out upon all flesh to indwell, fill, and teach (Jer. 31:33, 34; cf. Joel 2:28-32; Ezek. 36:25-31). (3) Satan will be bound, evil doers will be cut off (Psa. 37:9-10; Jer. 31:29-30), and the wicked social, religious, economic, and political systems of the Satanic cosmos will be liquidated. (4) Instead of disunity in Israel, unanimity will be such that they will see eye to eye again in Zion (Isa. 52:8). (5) Universal knowledge of the Lord will eliminate the inadvertent opposition to God’s will through ignorance. (6) There will be a widespread Gentile submission to the authority of Christ (Psa. 22:27-28; Mal. 1:11). 

5. This perfect obedience will be another manifestation of the spiritual character of the millennium. 

C. The kingdom characterized by holiness. 

1. Adam, by creation, was given an untried innocence. This would have become holiness, without doubt, by obedience to the Lord. This innocence was lost by his act of disobedience. It is God’s purpose to manifest holiness in His creatures in the kingdom. 

2. The various aspects of millennial holiness are so extensive it is not possible to give more than a brief catalogue at this point. Above all, holiness will be the great distinguishing characteristic of the Jewish people in all categories of their national life, a “holiness” not their own but imparted to them by Messiah who is in their midst, and possessed by them through a life of faith. The following is offered in the way of brief recapitulation: The Lord will make bare His holy arm (revelation of Messiah) and gain the victory over His enemies (Psa. 98:1; Isa. 52:10). The holy seed shall be the nucleus of the restored Jewish nation (Isa. 6:13). All those remaining in Zion shall be called holy, having had their filth washed away (Isa. 4:3- 4). A way of holiness will be raised up to allow the rest of the ransomed of the Lord to return to Zion (Isa. 35:8-10). God will speak in holiness, allotting the land to His people (Psa. 60:6). The Lord will inherit Judah his portion in the land now rightly called holy (Zech. 2:12), and Jerusalem shall be holy (Joel 3:17). A holy oblation dedicated to the Lord will be especially reserved for the sanctuary and its ministers (Ezek. 45:1-5). The Lord will exalt His holy mountain (Psa. 48:1; Jer. 31:23; Isa. 27:13) and establish His holy house, the law of which shall be holiness (Ezek. 43:12). It shall be His dwelling and the place of the soles of His feet so that Israel shall no more defile His holy name forever (Ezek. 43:7), and all nations shall know that the Lord, the Holy One is in Israel (Ezek. 39:7). Christ will reign over the nations of the earth from the throne of His holiness (Psa. 47:8-9), according to the holy oath that sealed the Davidic covenant (Psa. 89:35-36). The priests will teach the people the difference between the holy and profane (Ezek. 44:23), and they shall appear before the Messiah in holy array (Psa. 110:3). In that day upon the bells of the horses will be inscribed “HOLINESS UNTO THE LORD,” and all the pots in Jerusalem and Judah shall be just as holy as the sacred vessels in the Lord’s house (Zech. 14:20-21). 

D. The kingdom characterized by truth. 

1. It is a cause of judgment that men “changed the truth of God into a lie” (Rom. 1: 25). Through the Messiah, who could say, “I am the way, the truth, and the life” (John 14:6), there will be the full manifestation of truth in the millennium, which establishes further the essential spiritual character of that kingdom. 

2. The following is offered as a brief summation of millennial truth: The impious little horn (Antichrist, Dan 7:12; 8:12), will be vanquished by Christ in His triumphant ride on behalf of truth, meekness and righteousness (Ps. 45:4). “Truth, indeed, will ultimately triumph, but not through man. Yeshua, the truth, will come Himself and vindicate it.”  Instead of their misguided confidence in the man of sin, the escaped remnant “shall stay upon the Lord, the Holy One of Israel, in truth” (Isa. 10:20), and He will be their God in truth and righteousness (Zech. 8:8; cf. Isa. 65:16). Yahweh will betroth Israel to Him in faithfulness, and they shall acknowledge Him (Hos. 2:20). Christ, Yahweh’s servant, will bring forth judgment unto truth (Isa. 42:3) and reveal unto Israel abundance of peace and truth (Jer. 33:6). Truth shall be met together with mercy and spring out of the earth (Psa. 85:10-11). Then shall Israel say, “He has remembered his mercy and truth toward the house of Israel; all ends of the earth have seen the salvation of our God” (Psa. 98:3). The throne shall be established and Christ shall sit upon it in truth in the tabernacle of David (Isa. 16:5). Faithfulness will be the girdle of His reins (Isa. 11:5), and He will judge the people of the world with His truth (Psa. 96:10). The faithfulness of Yahweh will insure that in the presence of the once despised one, Kings shall see and arise and princes shall worship (Isa. 49:7). Jerusalem shall be called the faithful city (Isa. 1:26), for “Thus says the Lord; I am returned to Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth” (Zech. 8:3). 

E. The kingdom characterized by the fulness of the Holy Spirit. 

1. At the institution of the theocratic kingdom the prophecy of Joel will be fulfilled: “And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit [Joel 2:28-29]. 

2. Concerning this experience. 

a. The prophecies picturing the millennium unite in their testimony that the work of the Holy Spirit in believers will be more abundant and have greater manifestation in the millennium than in any previous dispensation. It is evident from the Scriptures that all believers will be indwelt by the Holy Spirit in the millennium even as they are in the present age (Ezek. 36:27; 37:14; cf. Jer. 31:33). 

b. The fact of the indwelling presence of the Holy Spirit is revealed as part of the glorious restoration of Israel depicted in Ezekiel 36:24 ff. In Ezekiel 37:14, it is stated, “And I will put my Spirit in you, and you shall live, and I will place you in your own land…

c. ”The filling of the Holy Spirit will be common in the millennium, in contrast to the infrequency of it in other ages, and it will be manifested in worship and praise of the Lord and in willing obedience to Him as well as in spiritual power and inner transformation (Isa. 32:15; 44:3; Ezek. 39:29; Joel 2:28-29). In contrast to present day spiritual apathy, coldness, and worldliness, there will be spiritual fervor, love of God, holy joy, universal understanding of spiritual truth, and a wonderful fellowship of the saints. The emphasis will be on righteousness in life and on joy of spirit. 

3. Consider the relation of the fullness of the Spirit to the spiritual character of the age. The remarkable, astounding outpouring of the Holy Spirit as presented in the Millennial descriptions, so powerful in its transforming, glorifying, and imparting miraculous gifts to the saints; so pervading in and over the Jewish nation that all shall be righteous from the least to the greatest; so wide-reaching over the Gentiles that they shall rejoice in the light bestowed; and so extended in its operation that the whole earth shall ultimately be covered with glory; this, with the magnificent portrayals of the Millennial and succeeding ages, is so sublime with the indwelling, abiding, communicated Divine, that no one can contemplate it, without being profoundly moved at the display of spirituality. 

4. It must, thus, be observed that the outstanding characterization of the millennium is its spiritual nature. An earthly kingdom, to be sure, but spiritual as to its character  

IV. The Moral Principles Of The Kingdom. Matthew Chapter 5.

A. In the three chapters beginning here we have the Magna Charta of the Kingdom. This chapter opens with a great revelation of its supreme condition. Character is everything. The first word is suggestive, “Happy.” That marks the divine will for man. It also announces that human happiness is conditioned in character. A sevenfold happiness is named. Such character is contradictory to the spirit of every age apart from the Kingship of God, and will result in “persecution.” So the King adds an eighth beatitude, and that a double one, for those who because of their loyalty endure suffering. 

B. Such character will result in influence, and that is the divine intention. This is marked by three figures. Salt, that is the opposite to corruption, that which prevents the progress of corruption. Light, that is the gift of guidance, so that those who have lost their way may find the path home. A city, that is the realization of social order and good government. The people who live in the beatitudes will realize this threefold law of influence. The moral code followed. It first recognized the divinity of the Mosaic economy. The Revised Version has an important alteration. Instead of, “You have heard that it was said by them,” it reads, “to them,” thus more clearly marking this recognition. Moses was the mouthpiece, not the author of the words of law which he uttered. The righteousness which the King comes to make possible does not destroy the old, it fulfils; that is, fills to the full. 

C. Neither will the requirements of the new law be less exacting than the regulations of the Pharisee, they will go far beyond, exceed them, touching not only the details of externalities, but the fiber and temper of hidden life. 

D. The first requirement deals with murder. The old said, “You shalt not kill.” The new declares anger deserves judgment; that is, in the Revised Version the words, “without a cause” are relegated to the margin. “Raca,” a term of contempt, deserves the discipline of the highest court. “Fool,” a term of insult, deserves Gehenna. Thus no room is left for murder. The supervision of the Kingdom does not begin by arresting a criminal with blood-red hands; it arrests the man in whom the murder spirit is just born. 

E. Of adultery, the old said, “You shall not commit.” The new declares, You have sinned in that you have looked with desire. These are the most searching words concerning impurity that ever were uttered. 

F. The old safeguarded oaths. The new forbids. The same danger is recognized, taking the name of God to a falsehood, and perjury in any form. In the new Kingdom, character will make the oath unnecessary, and therefore simple affirmation or negation will be sufficient. 

G. Of revenge, the old said, Insist on your own right, and loving your neighbor, hate your enemy, and so secure your safety. The new says, Suffer wrong, and lavish your love on all. 

H. Of temper, the new temper is the outcome of the new relationship to God, and is of love. The love, moreover, is not that kind which “alters when it alteration finds.” Its strength is to be in itself, not in the object.

The Relation Of Christ To The Millennium – YTCK (Matthew Chapter 4)

I. The Relation Of Christ To The Millennium.

A. It is evident that there can, and will be, no earthly theocratic kingdom apart from the personal manifested presence of the Christ, Yeshua. This whole age depends upon His return to the earth as promised. All that exists in the millennium has its origin in the King who is revealed. 

1. How can the curse be repealed? How can death be overcome? How can all the fearful evils pertaining to man and nature be removed? How can the unspeakably great blessings be obtained, all of which are to be realized in this Kingdom under Messiah’s reign, without a mighty display of Supernatural power beyond anything that the world has ever witnessed, and beyond the understanding of weak and mortal man with his limited powers? If there is a truth conspicuously displayed in Holy Writ, it is, that this Kingdom, can not be manifested without the most wonderful display of Almighty energy. 

2. The millennium could not be apart from the manifestation of Christ, upon whom the entire age depends. 

B. The names and titles applied to Christ in the millennium. Something of the manifold relationship which Christ sustains to the millennium is to be observed in the many names and titles given to Him during that period, each suggesting some facts of His person and work in that day. 

1. The Branch (Isa. 4:2; 11:1; Jer. 23:5; 33:15; Zech. 3:8-9; 6:12-13). A name of Christ, used in a fourfold way: (1) “The Branch of Yahweh” (Isa. 4:2), that is, the “Immanuel” character of Christ (Isa. 7:14) to be fully manifested to restored and converted Israel after His return in divine glory (Mt. 25:31); (2) the “Branch of David” (Isa. 11:1; Jer. 23:5; 33:15), that is, the Messiah, “of the seed of David according to the flesh” (Rom. 1:3), revealed in His earthly glory as King of kings, and Lord of lords; (3) Yahweh’s “Servant, the Branch” (Zech. 3:8), Messiah’s humiliation and obedience unto death according to Isa. 52:13-15; 53:1-12; Phil. 2:5-8; (4) The “man whose name is the Branch” (Zech. 6:12, 13), that is, His character as Son of man, the “last Adam,” the “second Man” (I Cor. 15:45-47), reigning, as Priest-King, over the earth in the dominion given to and lost by the first Adam. 

2. The Lord of Hosts (Isa. 24:23; 44:6), thy God (Isa. 52:7), the Lord our righteousness (Jer. 23:6; 33:16), the Ancient of Days (Dan. 7:13), the Lord (Mic. 4:7; Zech. 14:9), the Most High (Dan. 7:22-24), the Son of God (Isa. 9:6; Dan. 3:25; Hos. 11:1), Yahweh (Isa. 2:2-4; 7:14; 9:6; 12:6; 25:7-10; 33:20-22; 40:9-11; Jer. 3:17; 23:5-6; Ezek. 43:5-7; 44:1-2; Joel 3:21; Mic. 4:1-3, 7; Zech. 14:9, 16-17) are all names which show that the One ruling is truly God, so that the reign may rightly be called a theocracy. 

3. The rod of Jesse (Isa. 11:1, 11), the Son of man (Dan. 7:13), the servant (Isa. 42:1-6; 49:1-7; 53:11), the Tender Plant (Isa. 53:2; Ezek. 17:22-24) are used of the Messiah to emphasize His humanity, and His right to rule over men because of His relation with them. 

a. The regal authority of the Messiah is designated in such names as: the King (Isa. 33:17, 22; 44:6; 2:2-4; 9:3-7; 11:1-10; 16:5; 24:21-26:15; 31:4-32:2; 42:1-6; 42:13; 49:1- 9; 51:4-5; 60: 12; Dan. 2:44; 7:15-28; Obad. 17-21; Mic. 4:1-8; 5:2-5, 15; Zeph. 3:9-10; 3:18-19; Zech. 9:10-15; 14:16-17), the Judge (Isa. 11:3-4; 16:5; 33:22; 51:4-5; Ezek. 34:17, 20; Joel 3:1-2; Mic. 4:2-3), the Lawgiver (Isa. 33:22), Messiah the Prince (Dan. 9:25-26), the Prince of princes, (Dan. 8:25), in which His right to the throne and the royal powers associated with the throne are attributed to Him. 

b. The work of the King as Redeemer in bringing salvation to the people is emphasized in names such as: the Redeemer (Isa. 59:20), the Sun of Righteousness (Mal. 4:2), the Wall Breaker (Mic. 2:13), the Shepherd (Isa. 40:10-11; Jer. 23:1, 3; Ezek. 34:11-31; 37:24; Mic. 4:5; 7:14), the Lord our righteousness (Jer. 23:6; 33:16), the Stone (Isa. 28:16; Zech. 3:9), the Light (Isa. 60:1-3). Thus the Messiah, through His names, is presented as the Son of God and Son of man who redeems and reigns throughout the kingdom age.

C. The manifestation of Christ in the millennium. The prophetic Scriptures state a number of ministries and manifestations associated with the Messiah at His second  advent. The fact of the second advent is clearly established (Isa. 60:2; 61:2; Ezek. 21:27; Dan. 7:22; Hab. 2:3; Hag. 2:7; Zech. 2:8; Mal. 3:1). His coming will see Him manifested as the son of Abraham (Gen. 17:8; Matt. 1:1; Gal. 3:16), in which He will possess the land of Israel in God’s name, and institute the kingdom with Abraham’s seed. He will be manifested as the son of David (Luke 1:32-33; Matt. 1:1; Isa. 9:7), in which He will, as rightful heir to the throne, assume the throne and reign. He will be manifested as the Son of man (Acts 1:11; John 5:27), and as such will execute judgment at the inception of the kingdom and throughout that age. He will be manifested as God’s theocratic King, so that He will be a King of Righteousness (Isa. 32:1), a King over Israel (John 12:13), He will be the King of Kings (Rev. 19:16), and King over all the earth (Zech. 14:9; Phil. 2:10). He will be manifested as God the Son (Isa. 9:6; Ps. 134:3; Heb. 1:8-10), so that it can be said “the tabernacle of God is with men” (Rev. 21:3). In these manifestations He will do the work of Redeemer (Isa. 59:20-21; 62:11; Mal. 4:2), Judge (Isa. 61:2; 62:11; 63:1; Dan. 2:44-45; Dan. 7:9-10), Rewarder of the Saints (Isa. 62:12), Teacher (Isa. 2:3; Zech. 8:22), King (Isa. 33:17-22; 40:9-11; 52:7; Dan. 2:45; 7:25-27; Mic. 5:2-5; Zeph. 3:15), Prophet (Deut. 18:15, 18), Lawgiver (Isa. 33:22; Gen. 49:10), Shepherd (Isa. 40:10-11; Jer. 23:1, 3; Mic. 4:5; 7:14). 

1. The millennium will be the period of the full manifestation of the glory of the Lord Jesus Christ. There will be the manifestation of glory associated with the humanity of Christ. There will be the glory of a glorious dominion, in which Christ, by virtue of his obedience unto death, is given universal dominion to replace that dominion which Adam lost. There will be the glory of a glorious government, in which Christ, as David’s son, is given absolute power to govern (Isa. 9:6; Ps. 45:4; Isa. 11:4; Ps. 72:4; Ps. 2:9). There will be the glory of a glorious inheritance, in which the land and the seed promised to Abraham are realized through Christ (Gen. 17:8; 15:7; Dan. 11:16, 41; 8:9). There will be the glory of a glorious judiciary, in which Christ, as the spokesman for God, announces God’s will and law throughout the age (Deut. 18:18, 19; Isa. 33:21-22; Acts 3:22; Isa. 2:3-4; 42:4). There will be the glory of a glorious house and throne, in which Christ, as David’s son, shall fulfill that promised to David (2 Sam. 7:12-16) in His reign (Isa. 9:6-7; Luke 1: 31-33; Matt. 25:21). There will be the glory of a glorious kingdom over which Christ reigns (Ps. 72; Isa. 11:10; Jer. 23:6; Zech. 3: 10; Isa. 9:7). 

2. There will also be the manifestation of the glory associated with the deity of the Lord Christ, Yeshua. His omniscience is recognized (Isa. 66:15-18). His omnipotence is that which sustains throughout the age (Isa. 41:10, 17-18; Ps. 46:1, 5). He receives worship as God (Ps. 45:6; Isa. 66:23; Ps. 86:9; Zech. 14:16-19). Righteousness will be fully manifested (Ps. 45:4, 7; 98:2; Dan. 9:24; Isa. 1:27; 10:22; 28:17; 60:21; 63:1; Mal. 4:2). There will be a full display of divine mercy (Isa. 63:7-19; 54:7-10; 40:10-13; Hos. 2:23; Ps. 89:3). Divine goodness will also be displayed through Him (Jer. 33:9, 15; Zech. 9:17; Isa. 52:7). The will of God will be fully revealed through the Messiah (Matt. 6:10) and will be accomplished on the earth. The holiness of God will be manifested through Messiah (Isa. 6:1-3; Rev. 15:4; Ezek. 36:20-23; Isa. 4:3, 4; 35:8-10; Ezek. 45:1-5; Joel 3:17; Zech. 2:12). There will be a glorious manifestation of divine truth through the King (Micah 7:20; Isa. 25:1; 61:8). Therefor, through the King, there will be a full display of the divine attributes, so that Christ might be glorified as God.   

II. Yeshua The Coming King (YTCK Matthew 4). The Temptation Of Christ  And The Call Of His First Disciples. 

A. The Temptation Of Christ (Matt 4:1-11).

1. The temptation of Jesus, recorded also in Mark 1:12-13 and Luke 4:1-13, occurred immediately after the testimony to His deity from John the Baptist and God the Father. The Spirit of God, seen descending like a dove upon Him at His baptism, led Him into the wilderness to be tempted of Satan. Mark speaks of the Spirit’s “driving” Him into the wilderness. The thought is that Christ is impelled in the will of God into this period of testing which God Himself has recognized as necessary. It was not against the will of Christ but also not of His human choosing. The English word tempted is stronger than the Greek word, peirazo, meaning to “try” or “test,” and does not imply any inward cooperation with Satan’s proposals. Unlike sinful man, Christ has no temptation from within.

2. The time of trial consisted of forty days of fasting, during which there undoubtedly was constant provocation by Satan. Although Christ’s fast involved no weakening of His power to resist, the physical weakness induced by fasting coupled with the wearing persistence of Satan is better understood as setting up circumstances conducive to Satan’s temptations. The tempter is described simply as “the devil” (Gr. diabolos), his name meaning, “the slanderer” or the “adversary.” The devil is mentioned in Scripture from the Garden of Eden to his being cast into the lake of fire in Revelation 20. The corrupter of Adam and Eve and the opposor of every good work and person, Satan was here attempting to corrupt the Son of God. Satan, by nature and program, is committed to usurp God’s place, to oppose God’s will, and to corrupt all that is holy and good. He could do no other than to attempt here what is absolutely impossible, that is, to induce Christ to sin, even though he knew before he began that such was impossible.

3. In this temptation of Christ, Satan followed the well-established pattern of temptation revealed in the Garden of Eden and illustrated throughout Scripture. It is defined in 1 John 2:16 as being temptation along three lines: (1) the lust of the flesh; (2) the lust of the eyes; (3) the pride of life. The order of the temptation in 1 John 2:16 is the same as the serpent’s temptation of Eve in Genesis 3:6, where the fruit was (1) good for food, the lust of the flesh; (2) pleasant to the eyes, the lust of the eyes; (3) to be desired to make one wise, the pride of life. Luke 4:1-13 presents it in the same order as in Genesis and 1 John. Matthew chooses to present it in what was probably the actual historical order, with the offer of the kingdoms of the world last.

4. The first temptation was to turn stones into bread. Under other circumstances, this might not have been sinful, but to do it at Satan’s suggestion and to make satisfaction of His hunger primary was contrary to the will of God. Christ replied by quoting Deuteronomy 8:3, declaring the priority of the Word of God. Lenski is unrealistic in declaring that the hunger of Christ had nothing to do with the temptation.²¹ The experience of Moses on Sinai (Ex 34:28, Deu 9:9, 18) and that of Elijah going forty days without food (1 Ki 19:8) are perhaps not entirely parallel but illustrate the character of the temptation of Christ.

5. The second temptation, in order, states that the devil took Jesus into Jerusalem to a pinnacle of the temple, that is, a wing of the temple towering above the rocks and the valley below. This may have been on the south wall or possibly the east wall of the temple building.

6. Satan’s proposal was that Jesus, as the Son of God, should cast Himself down and, by His miraculous preservation, demonstrate His deity. It was the subtle temptation to do miraculous works and thus gain recognition. In support of this, Satan quoted Psalms 91:11-12, significantly omitting the promise that God would keep Him “in all thy ways.” The main point was not the omitted Scripture but its misapplication. In either case, the Scripture is deceitfully used.

7. In this temptation, as in the first, the temptation is introduced, “If you are the Son of God,” literally, “If you are Son of God.” While the omission of the article must not be pressed, some consider this a first-class condition which could be translated, “Since you are a Son of God,” there was obviously a subtle challenge to prove His deity. In reply, however, Jesus did not argue but cited Deuteronomy 6:16, forbidding testing God in this way.

8. In the final temptation, the devil took Him to a high mountain. As in the second temptation, Jesus was actually transported first to the temple and then to the high mountain. Matthew’s account states that the devil took Him to both places.

9. In the third temptation, Jesus was shown supernaturally “all the kingdoms of the world, and the glory of them” (4:8). Here was the temptation to become King of kings without a cross and without a struggle. That Satan could offer them temporarily seems to be supported by his role as the god of this world, but Satan had no right to offer them as a kingdom forever. To accept would have made Jesus his slave, not his victor. Again, Jesus quoted Scripture, this time Deuteronomy 6:13 and Deuteronomy 10:20. Significantly, all three scriptural quotations come from Deuteronomy, the object of great attack by the higher critics. This time, Jesus not only quoted Scripture but commanded Satan to go. This supports the conclusion that in the historical order of events this was the last of three temptations.

10. Satan had failed in every avenue of temptation open to man, the lust of the flesh, the lust of the eyes, and the pride of life. Jesus, because of His humanity, could be tested, but the perfect God-man could not be made to sin. Ordinary men, subject to similar temptations, can anticipate Satan’s strategy of attack, the temptation to indulge the flesh, the temptation to doubt God, and the temptation to attain divine goals by worldly means, which encourages human pride. Believers are always promised a way of escape (1 Co 10:13).

11. Although Satan later continued, in subtle ways, to tempt Christ to turn to the left or right from the path that led to the cross, after being vanquished in this encounter, Satan never recovered from his defeat. Once Satan had left, it was fitting that the angels would come and minister to Jesus, undoubtedly providing food to restore His physical strength and prepare Him for the task ahead.

B. Yeshua Moves From Nazareth To Capernaum (Matt 4:12-16).

1. While Christ was engaged in the activities described in Matthew 3-4, John the Baptist continued his ministry. In his fearless preaching, John had attacked Herod the Tetrarch for his adulterous relationship to his brother Philip’s wife, with the result that Herod had imprisoned him, probably in the fortress of Machaerus on the east side of the Dead Sea (cf. Lk 3:19-20). The report that John had been imprisoned indicated an unfriendly atmosphere in Jerusalem for a prophet, and was probably the occasion for Christ’s departing into Galilee. Instead of returning to Nazareth, His childhood home, He established residence in Capernaum at the north end of the Sea of Galilee, referred to as “the sea coast, in the borders of Zabulon and Nephthalim” (Mt 4:13).

2. Ruins of Capernaum are visible today, a testimony to the scathing judgment of Christ on this city for not recognizing its day of opportunity. In Matthew 11:23-24, Yeshua pronounced a solemn judgment on Capernaum, declaring that it would “be brought down to hell.” His sojourn there was anticipated by Isaiah 9:1-2, and quoted by Matthew to still the criticism of Jews that Christ was a Galilean (4:16). The quotation attests both that Isaiah was a prophet and that God spoke through him. As in other instances, the quotation is not word for word, but gives the substance of the prophecy. Characterizing the people as those who sit in darkness correctly anticipated the mixed character of this population, partly Gentile, partly Jewish, but living in spiritual darkness.

3. The message of Jesus to Capernaum was similar to that of John the Baptist, “Repent; for the kingdom of heaven is at hand.” This was the theme of His ministry until it became evident that He would be rejected. The kingdom being at hand meant that it was being offered in the person of the prophesied King, but it did not mean that it would be immediately fulfilled.

C. The Call Of The First Disciples (Matt 4:17-22).

1. Because of Capernaum’s proximity to the Sea of Galilee, it was natural for Jesus at this time to call His disciples who were fishermen (cf. Mk 1:16-20; Lk 5:1-11; Jn 1:35-42). To Peter and Andrew, fishing in the sea, He extended the invitation, “Follow me, and I will make you fishers of men” (Mt 4:19). In like manner, He called James and John, the sons of Zebedee, who were mending their nets. They too left their occupation and their father and followed Christ.

2.  Matthew here records the early call of these disciples. Because of the disparity between this account, and that of Luke 5:1-11, this first call of Matthew and the call in Luke, the early disciples continued to fish for a time; and not until the call in Luke 5 did they forsake all. While Matthew’s gospel indicates that they followed Christ, there is no clear statement that they left their fishing occupation for good.

D. The Early Preaching Ministry Of Yeshua In Galilee (Matt 4:23-25).

1. In the days which followed, ceaseless activity characterized the ministry of Christ (cf. Mk 3:7-12; Lk 6:17-19). Going from one synagogue to the next, He preached the gospel of the kingdom, performed countless acts of healing, and was followed by great multitudes, who came not only from Galilee but from Jerusalem in the south and from the territory of Decapolis and Perea on the east of Jordan. 

2. Yeshua’s miracles dealt not simply with trivial diseases but with incurable afflictions, such as epilepsy, palsy, and demon possession. No affliction was beyond His healing touch. The kingdom blessings promised by Isaiah 35:5-6, due for fulfillment in the future kingdom, here became “the credentials of the King in His first coming.”

The Relation Of Satan To The Millennium – YTCK (Matthew Chapter 3)

I. The Relation Of Satan To The Millennium – YTCK (Matthew Chapter 3) 

A. The thousand year millennium is better known to Jews, and Old Testament Scriptures, as the Kingdom Age, the Davidic Kingdom (2 Samuel 7:8-16), and was offered through the preaching of  John The Baptist (Matt 3:2), Yeshua (Matt 4:17), and the Disciples (Matt 10:7), only to Israel (Matt 10:6). The Kingdom is a literal, earthly, unconditional, and unfulfilled, part of the Abrahamic Covenant, having defined dimensions (Gen 15:18-21). The blessings of the Abrahamic Covenant will be grafted into Gentiles during the  Kingdom age (Gen 12:3b; Rom 11:17-24), along with unbelieving Jews who come to faith in Christ during the Tribulation (Zech 12:10). 

B. Consider the thief on the cross (Lk 23:42-43). And he was saying, “Jesus, remember me when You come in Your kingdom!” And He said to him, “Truly I say to you, today you shall be with Me in Paradise.” Notice that Christ didn’t say that He was already in His Kingdom. Instead, Yeshua said, “today, you shall be with me in Paradise,” which is in the Presence of God, in Heaven. The thief would be joining, “in heaven,” Enoch (Gen 5:24); Elijah (2 Kin 2:1); Lazarus (Lk 16:22), etc. The kingdom had not yet come while Yeshua and the thief were on the cross. 

C. Christ told First Century Israel to pray for “the kingdom to come” (Matt 6:10), but the kingdom had not come while Christ was on earth (Acts 1:6-7). The Kingdom will not come until Christ comes from heaven at the end of the seven-year tribulation, and sets up the kingdom, where he and those who come down from heaven with Him, will rule and reign with Him for 1,000 years (Zech 14:1, 4, 5c, 9; Matt 24:29-30; 1 Cor 6:2; Rev 19:11-17; 20:4-6). 

D. There is no way that we, as Church Age believers, can be doing kingdom work. Only Christ can set up this earth for his kingdom which will come. The Gospel of the Kingdom will be preached by the 144,000 Jews (Rev 7:1-8; 14:1-5) during the Tribulation (Matt 24:14). The responsibility that believes in Christ have today, is to preach the Gospel of the death, burial and resurrection of Christ (1 Cor 15:1-8) to unbelievers, so that they can come to belief in Christ (John 3:16, Acts 16:30-31), and have eternal life with Him (John 17:3), through death or the catching up of the saints (John 14:2-3, 6; 1 Cor 15:50-54; 1 Thes 4:13-18. John 14:6 tells of a a requirement for belief in Christ; it also tells of Christ taking His saints to heaven with Him) so that believers can return to earth with Him after the Tribulation, and rule and reign with Him.

E. Immediately following the second advent Satan is bound for a thousand years. John writes: “And I saw an angel come down from heaven, having the key to the bottomless pit and a great chain in his hand. And He laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, until the thousand years should be fulfilled. “[Rev. 20:1- 3]. 

F. Satan, as the god of this age (2 Cor. 4:4), has carried on his work to defeat the purpose and program of God. The millennial age is to be the age in which divine righteousness is to be displayed (Isa. 11:5; 32:1; Jer. 23:6; Dan. 9:24). It is also to be God’s final test of fallen humanity under the most ideal circumstances. All outward sources of temptation must be removed so that man will demonstrate what he is apart from Satanic influence. So that there can be the full manifestation of righteousness and a test of humanity apart from external temptation, Satan must be removed from the sphere; therefore, at the second advent he will be bound and removed from the scene for the entirety of that millennial period.   

II.  Yeshua The Coming King (YTCK Matthew Chapter 3) – The Introduction And Baptism Of Christ.

A.  The Preparatory Ministry Of John The Baptist (Mt 3:1-12).

1. For four hundred years since the close of the Old Testament, no prophetic voice had been raised in Israel. To be sure, God had spoken by angels to Zacharias and Elizabeth, to Joseph and Mary, and to the Magi, but no human voice had spoken for God, except that of the child “Yeshua” in the temple (Lk 2:41-50). Suddenly, seemingly out of nowhere, came John the Baptist preaching in the wilderness of Judea (cf. Mk 1:1-8; Lk 3:1-20). Clothed in a long garment made of rough camel hair, bound with a leather belt, and eating locusts and wild honey, John’s garb was appropriate to his office and was similar to that of Elijah (2 Ki 1:8) and which, apparently, was the customary dress for prophets, even those who were false prophets (Zee 13:4). Matthew assumed that his readers were familiar with John the Baptist and did not give his background as Luke does (Lk 1:5-25, 57-80).

2. The message of John (Baptist) was like that of Elijah, as he heralded his exhortation to Pharisees as well as Sadducees and to all who came: “Repent; for the kingdom of heaven is at hand.” His role was that of a herald coming before the king. Matthew finds John fulfilling the prediction of Isaiah 40:3-5, that there would be a voice crying in the wilderness to prepare the way before the Lord. Like the servants of a king, who would smooth out and straighten the road in preparation for their sovereign’s coming, so John was preparing the way spiritually for the coming of Christ.

3. John’s message was a stern rebuke of the hypocrisy and shallow religion of both the Pharisees and the Sadducees. Unquestionably, he was attacking the established religion of his day and demanding sincerity and repentance, instead of hypocrisy and religious rites. His call to repentance is backed up by the succinct announcement, “The kingdom of heaven is at hand.”

4. What did John mean by “kingdom of heaven”? While the precise phrase is not found in the Old Testament, it is based on Old Testament terminology. Nebuchadnezzar, for instance, referred to God as the “King of heaven” (Dan 4:37). Daniel had predicted that the climax of world history would come with the advent of the Son of man, who would be given an everlasting kingdom. This was likewise to be fulfilled by the prediction of Daniel 2:44 that “the God of heaven” would “set up a kingdom, which shall never be destroyed.” Matthew, alone of New Testament writers, uses “the kingdom of heaven” and rarely uses “the kingdom of God,” which is often used in parallel passages in the other gospels, and throughout the New Testament. Context must be considered in determining the meanings of both kingdom statements. 

5. Although the kingdom of heaven and the kingdom of God are similar, there is some distinction. The kingdom of heaven refers to that which is obviously in its outer character a kingdom from above, and includes all who profess to be subjects of the King. The kingdom of God is more specific and does not seem to include any but true believers who are born again. In Matthew 13, the kingdom of heaven seems to include both the good and bad fish caught in the net and the wheat and the tares in the same field, whereas Nicodemus is informed that the new birth is necessary to enter the kingdom of God (Jn 3:5). All agree that those in the kingdom of God are also in the kingdom of heaven, however. (Ps 103:19 “The LORD has established His throne in the heavens, and His sovereignty rules over all,” e.g., “God keeps Jupiter from bumping into Mars, etc..” However, until Christ is ruling over the earth in the Kingdom, we are affected by the truth of Eph 2:1-2, “And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air (Satan), of the spirit that is now working in the sons of disobedience.”

6. Eschatologically and dispensationally, a threefold distinction must be observed in the use of the term “kingdom of heaven.” First, in John the Baptist’s ministry, it is announced as at hand, meaning that in the person of the King, Yeshua, the kingdom was being presented to Israel and to the world. Second, in Matthew 13, the kingdom in its present form, “a mystery,” whose truth was not revealed by God to the OT Jewish prophets,  is revealed, that is, the rule of God over the earth during the present age when the King (Yeshua) is absent. These are mysteries because they were not anticipated in the Old Testament doctrine of the kingdom. The third and climactic form of the kingdom will be when Christ returns to set up the kingdom of heaven on earth, in fulfillment of Daniel’s prophecies and countless other passages of the Old Testament that picture a golden age, when the Son of David will reign over the entire world in righteousness and peace. Only the premillennial interpretation of the concept of the kingdom allows a literal interpretation of both Old Testament and New Testament prophecies relating to the future kingdom.

7. The ministry of John the Baptist signaled a spiritual crisis in Israel. Would they accept their King, or would they reject Him? The ministry of John the Baptist was to prepare the way by calling Israel to repentance. Per God’s word, Israel must accept the King of God’s own choosing ( Deu 17:15). 

8. The ministry of John the Baptist was very pointed. He challenged the prevailing Jewish concept that they were saved simply because they were descendants of Abraham. He declared that God is able to raise up children unto Abraham from the stones of the earth, certainly a dramatic picture of supernatural, spiritual resurrection. He declared that the ax is already in hand to cut down every tree that does not bring forth fruit. By this he meant individual Jews as well as Judaism as a dead ritual.

9. The climax of John’s thundering message was that he was only the forerunner. After him was to come a greater Prophet whose shoes he was unworthy to remove. This coming one would baptize with the Holy Spirit and with fire, and would bring judgment on the nation like one who, in threshing, separates the wheat from the chaff. In thus describing Yeshua, John was speaking prophetically. Although he knew Yeshua, as his mother, Elizabeth, was a cousin of Mary, at this time he had not identified Yeshua as the Messiah, although he may have had some knowledge of His call as a Prophet.

10. In this third chapter of Matthew, three baptisms are mentioned: (1) that of John the Baptist, a baptism of repentance; (2) a baptism of the Holy Spirit, which would be brought and administered by Christ; (3) a baptism with fire. These should not be confused. The baptism of repentance, administered by John (Baptist), was in preparation for the coming of Christ and was succeeded by the baptisms administered by the apostles. The baptism of the Holy Spirit was not initiated until Acts 2 and the day of Pentecost, and symbolized entrance into the body of Christ (1 Co 12:13). The baptism with fire seems related to the second coming of Christ, for only then will the wheat and the tares be separated and the tares, like the chaff mentioned by John the Baptist, burned with fire (cf. Mt 13:30, 38-42, 49-50).

11. All of the baptisms signify initiation into a new situation of separation to God for the righteous or separation unto judgment for the wicked. The figure of the threshing floor, where the wheat and the chaff are tossed into the air with a wooden shovel to allow the wind to separate the two (the wheat falling to earth while the chaff blows away), is symbolic of the coming separation between that which is true and that which is false in religion.

B. The Baptism Of Yeshua (Mt 3:1-17). 

1. All four gospels give the account of the baptism of Yeshua (cf. Mk 1:9-11; Lk 3:21-22; Jn 1:31-34). When Christ came to Galilee to be baptized by John, He was immediately identified, according to John 1:29, as “the Lamb of God, [who] takes away the sin of the world.” John alone records the announcement after His baptism that Yeshua was the one of whom John had been preaching: “This is he of whom I said, After me comes a man which is preferred before me: for He was before me” (Jn 1:30). Matthew alone records John’s protest that Yeshua did not need to be baptized, and John consents only when Christ says, “That it is fitting for us to fulfil all righteousness” (3:15). When Jesus was baptized, Matthew, along with all the other gospels, records how the Spirit of God descended like a dove upon Christ, and how the Father’s voice from heaven identified Yeshua, “This is my beloved Son, in whom I am well pleased.”

2. The tendency to identify the baptism of Christ as one of repentance or as one similar to Christian baptism can be justified only on superficial connection. The baptism of  Yeshua Christ was unique, an initiatory right, setting Him apart to His role as Prophet, Priest, and King, and anticipating His death on the cross. No other, before or after, can share this baptism.

3. This chapter of Matthew is noteworthy, first, because Matthew passes over all the incidents of Christ’s childhood, including His appearance in the temple at age twelve (Lk 2:41-50). His presentation is thematic, not biographical. He is introducing Yeshua as the Messiah King of Israel, fulfilling the anticipatory prophecy of the Old Testament and confirmed by the voice of the Father from heaven as God’s beloved Son. 

The Millennium And Israel’s Covenants – YTCK (Matthew Chapter 2)

I. The Millennium And Israel’s Covenants.

A. Much has been said previously to show that this age will see the complete fulfillment of all the covenants that God made with Israel. It is sufficient here to show from the Scriptures that the kingdom on earth is viewed as the complete fulfillment of those covenants, and that the millennial age is instituted out of necessity in order to fulfill the covenants. 

1. The Abrahamic covenant. The promises in the Abrahamic covenant concerning the land and the seed are fulfilled in the millennial age (Isa. 10:21-22; 19:25; 43:1; 65:8- 9; Jer. 30:22; 32:38; Ezek. 34:24, 30-31; Mic. 7:19-20; Zech. 13:9; Mal. 3:16-18). Israel’s perpetuity, their possession of the land, and their inheritance of blessings are directly related to the fulfillment of this covenant. 

2. The Davidic covenant. The promises in the Davidic covenant concerning the king, the throne, and the royal house are fulfilled by Messiah in the millennial age (Isa. 11:1-2; 55:3, 11; Jer. 23:5-8; 33:20-26; Ezek. 34:23-25; 37:23-24; Hos. 3:5; Mic. 4:7-8). The fact that Israel has a kingdom, over which David’s Son reigns as King, is based on this Davidic covenant. 

3. The Land covenant. The promises in the Land covenant concerning the possession of the land are fulfilled by Israel in the millennial age (Isa. 11:11-12; 65:9; Ezek. 16:60-63; 36:28-29; 39:28; Hos. 1:10-2:1; Mic. 2:12; Zech. 10:6). These references to the possession of the land promise fulfillment of the Land covenant. 

4. The New covenant. The promises of the new covenant of a new heart, the forgiveness of sin, the filling of the Spirit are fulfilled in the converted nation in the millennial age (Jer. 31:31-34; 32:35-39; Ezek. 11:18-20; 16:60-63; 37:26; Rom. 11:26- 29). 

B. All the spiritual blessings Israel receives are fulfillment of this covenant. It will thus be observed that the millennial age finds the complete fulfillment of all that God promised to the nation Israel.   

C. It is important to remember that each of the above covenants are, “literal, unconditional, and unfulfilled,” and were made between only between Yahweh and Israel., thereby making the Abrahamic Covenant unfulfilled.

II.  Yeshua The Coming King (YTCK Matthew Chapter 2)

A. Matthew 2:1-11. Worship Of The Magi. 

1. From the many incidents relating to the birth and childhood of Christ, Matthew mentions only three highly significant events (cf. Lk 1:26-2:52). The first is the visit of the Magi. Many misconceptions have arisen concerning the visit. These Magi were students of astrology who searched the heavens for significant movement in the stars. They were not magicians in the evil sense, as liberals have charged; neither were they kings, even though they brought kingly gifts to the child King, Yeshua. Their number is not told, but it probably was more than three. The time of their arrival was not the night of the birth of Christ but some weeks later.

2. In Matthew’s account, they appeared in Jerusalem, where they inquired concerning the birth of the King of the Jews. At this time, there was widespread expectation of the coming of a great ruler, a truth which was inherent in Jewish prophecy and spread by Jews as well as others over the Roman world. The Magi probably came from Babylon, which, for centuries, was a center of the study of astrology. 

3. The wise men, or the Magi (Gr. magio, from a Persian word for those who were expert in the stars), told inquirers that their interest was aroused by seeing an unusual star in the East, which signified to them that the King had come. These tidings, when reported to King Herod, troubled him, for Herod knew all too well the Jewish aspiration of throwing off the Roman yoke and his own rule over them. Herod was an Edomite, a people hated by the Jews, and there was always the possibility that Jewish hope, aroused by the arrival of a supposed Messiah, could inflame them to rise up against him. The tidings of the Magi are reported by Matthew as troubling Herod and all Jerusalem with him.

4. Herod, having called an official meeting of the Sanhedrin, including all its three classes of members, “the high priest, scribes, the elders,” demanded of them a formal statement where the Messiah was to be born. This was common information, as it was stated in Micah 5:2, and Herod may have known the answer, but he wanted it officially from the Jewish leaders. They replied by paraphrasing Micah 5:2, with some additional facts from other Scriptures, or at least translated the Hebrew freely. They named Bethlehem in Judea, which, although a small town, would distinguish itself as the birthplace of the one who would rule over Israel. Matthew skillfully answers Jewish unbelief concerning Yeshua by quoting their own official body to the effect that the prophecy of His birth in Bethlehem was literal, that the Messiah was to be an individual, not the entire Jewish nation, and that their Messiah was to be a King who would rule over them.

5. In the cunning mind of Herod, a plot had already formed to nip this growing bud of Messianic hope before it got out of hand. Having dismissed the Sanhedrin, he called the wise men to him privately and, with skill, inquired when the star appeared. He did so to pinpoint the age of the child. He further urged them to find the child and then bring him word that he also could worship Him. It is an amazing thing that Herod did not send his servants with them, and that the Jews themselves, stirred up as they were by the report, apparently did not lift a finger to search out the young child. It is strange how much the scribes knew, and what little use they made of it. 

6. The wise men, however, immediately set out for Bethlehem. To their amazement and delight, the star in the East reappeared and guided them so unmistakably that it even designated the house where the child was. The most probable explanation is that the star in the East as well as the star that guided them to Bethlehem were supernatural rather than natural phenomena. No star in the distant heavens could provide such accurate guidance.

7. With joy unbounded, they went to Bethlehem and found the young child with Mary, His mother. To Him, they made obeisance and worshiped in Oriental style, and presented their gifts of gold, frankincense, and myrrh. Unquestionably the gifts were chosen appropriately: gold for His deity and majesty, frankincense for the fragrance of His life and His intercession, myrrh for His sacrifice and death.

B.  Matthew 2:12-15. Flight Into Egypt.

1. That fateful night, God spoke both to the wise men and to Joseph. The wise men were instructed not to return to Herod, and they lost no time returning to their country by another route. In the night also, Joseph was warned by an angel of the Lord to take Mary and Yeshua, and flee to Egypt to avoid the murderous intent of Herod. Quietly, both the Magi and Joseph and his family stole away in the night. More details are not given. Artists picture Mary riding on an a donkey, holding the baby, and being led by Joseph. No Scripture is found as to where they stayed in Egypt. Matthew, however, anticipating the charge that Christ picked up magical arts by a long stay in Egypt, specifies that they were there only until the death of Herod, which occurred within three years of the birth of Yeshua.

2. Why was Joseph directed to Egypt? Why not to Babylon with the Magi, or some other direction? Matthew (2:15) cites Hosea 11:1, “Out of Egypt have I called my Son,” referring to the exodus of Israel from Egypt to the promised land. Matthew draws the contrast between Israel, as the Son of Yahweh going to Egypt and returning, to Christ, the greater Son who also came from Egypt. In both cases, the descent into Egypt was to escape danger. In both cases, the return was important to the providential history of the nation Israel.

3. The reason for the departure to Egypt becomes all the more evident in Matthew’s subsequent account. Herod, discovering he had been tricked by the Magi, ordered all the male children in Bethlehem, approximately two years old and under, to be killed. The number of children that were slain has been estimated to be from six to as many as thirty. It, accordingly, was an outrage too small to be mentioned by historians, such as Josephus, who records many other murderous crimes of Herod.

4. The ruthless act, performed no doubt by soldiers who accomplished their horrible deed in the presence of the mothers, fulfilled the prophecy of Jeremiah 31:15-16. This prophecy referred to the captivity in Babylon and the slaying of children in the conquest of Judea by Babylon. The parallel in Bethlehem is all too evident. Rachel represents mothers in Israel who mourn their children. In both cases, sorrow came in a time when Israel religiously was in apostasy and under the heel of the oppressor. A later Roman ruler was to order this same Yeshua nailed to a cross, the ultimate rejection of Israel’s Messiah.

5. Death was also to overtake Herod shortly thereafter. Josephus, in his Antiquities, records Herod’s horrible end, his body rotting away and consumed by worms. His grandson, Herod Agrippa, was to die a similar death (Ac 12:23).

C. Matthew 2:19-23. The Return To Nazareth.

1. The death of Herod made possible the return of Joseph from Egypt to Palestine (cf. Lk 2:39-40). Instructed in a dream by the angel of the Lord that he could return home because Herod was dead, Joseph began the long journey. Approaching Judea, however, he heard that Archelaus, the son of Herod, was on the throne. One of the first acts of Archelaus was to murder some three thousand people in the temple because some of their number had memorialized some martyrs put to death by Herod; “like father, like son.” Instead of going back to Bethlehem, which Joseph probably considered a suitable residence for his royal Son, Joseph went instead to Nazareth in Galilee. Matthew declares this also was a fulfillment of prophecy: “He shall be called a Nazarene” (2:23). Endless explanations have been made of this, as no express passage in the Old Testament declared that Yeshua should be a Nazarene. The most plausible explanation is that it may be an oblique reference to Isaiah 11:1 where Christ is declared to be a rod (Heb. netzer) out of the stem of Jesse. Just as a rod has an insignificant beginning, so Nazareth was an insignificant city from which the Messiah would come. There is always the possibility that Matthew referred to an oral prophecy not recorded in Scripture.

2. The incidents of the worship of the Magi and the flight to and return from Egypt serve to emphasize “Matthew’s purpose” not to give a complete life of Christ, but to record those incidents which significantly “support the conclusion that Yeshua is the Messiah,” the Son of David, the Son of God. Having skillfully painted this picture, Matthew picks up the narrative thirty years later with John the Baptist.

The Scriptural Doctrine Of The Millennium – Yeshua The Coming King (YTCK – Matthew 1)

I. The Scriptural Doctrine Of The Millennium

A. A larger body of prophetic Scripture is devoted to the subject of the millennium, developing its character and conditions, than any other one subject. This millennial age, in which the purposes of God are fully realized on the earth, demands considerable attention. An attempt will be made to deduce from the Scriptures themselves the essential facts and features of this theocratic kingdom. While much has been written on the subject of the millennium, that which is clearly revealed in the Word can be our only true guide as to the nature and character of that period.  

B. Scripture related to the Millennial Kingdom Age.

Isaiah 2:2-4; 4:2-6; 9:6b-7; 25:1-12; 26:1-21; 27:1-12; 32:1-20; 35:1-10; 56:1-8; 60:1-22; 61:1-11; 66:7-24; Daniel 12:13; Zechariah 14:9, 16-21;  Matthew 19:27-28; 24:29-31, and many others.

II. Yeshua The Coming King (YTCK Matthew – Chapter 1).

A. Matthew 1:1-17. Royal Genealogy 

1. The first Gospel opens by presenting the evidence that Yeshua is indeed the true Son of David, the Son of Abraham, the Son of God, and is the true Messiah of Israel and the Savior of the world. Such a far-reaching claim must be supported by the best evidence. Accordingly, Matthew presents in an orderly way first the genealogies establishing legal claim of Christ to be the King of Israel. Then it accounts for the supernatural conception and deity of Yeshua by explicitly detailing the virgin birth. In the process, the genuineness of His claim to be the King of Israel is demonstrated, and the damaging suspicion that Yeshua was illegitimate, a slander propagated by unbelievers, is completely answered. This material, as well as the rest of Matthew 1-2, is found only in this gospel.

2. The opening words, “The book of the generation of Yeshua, the Son of David, the Son of Abraham,” are intended to provide an introduction to the genealogy, not to the book as a whole. This introduction clearly demonstrates that Matthew’s purpose in writing the gospel is to provide adequate proof for the investigator that the claims of Christ to be King and Savior are justified. For this reason, the gospel of Matthew was considered by the early church one of the most important books of the New Testament and was given more prominence than the other three gospels.

3. As presented by Matthew, the genealogy begins with Abraham and concludes with Joseph, described as the husband of Mary but explicitly excluded from being the actual father of  Yeshua. In the phrase “of whom was born Jesus,” whom is a feminine pronoun, referring to Mary. By contrast, the genealogy of Luke 3:23-38 is usually interpreted as giving the genealogy of Mary.

4. The genealogy is divided into three divisions of fourteen generations each. In making this division, some names are omitted, such as the three kings, Ahaziah, Joash, and Amaziah, who are included in the line in 1 Chronicles 3:11-12. Also of interest is the fact that the names recorded in Matthew 1:13-15 are not found in the Old Testament but may have been recorded in the registers of families available at the time of Christ. The deliberate editing of the genealogy to provide three divisions of fourteen generations each was by design, probably for literary symmetry, although some have pointed out that the numerical value of the Hebrew consonants in the word David add up to fourteen. A further problem appears because the last section has actually only thirteen names. Complicated explanations are not wanting. Suggested answers include a textual omission of Jehoiakim or the possibility that Jesus is considered the fourteenth.

5. The threefold division is explained by Matthew himself in 1:17. The first division is the generations from Abraham to David, including Abraham as the first in the line of promise and culminating in David as the king. The second group of fourteen are kings who trace the line from David to Jeconiah, and the third division, the continuity of the line through the captivity to Yeshua.

6. An unusual feature of the genealogies is the prominence of four women who normally would not be included. Each of these had an unusual background. Tamar (1:3) got in the line by playing a harlot (Gen 38:11-30). Rahab, a harlot rescued from Jericho because she delivered and sheltered the spies (Jos 2:6; 6:25), is declared by Matthew to have been the wife of Salmon, the father of Boaz. There is no Old Testament support for Matthew’s statement.

7. Another Gentile was included in the Messianic line in the person of Ruth, the subject of the beautiful book in the Old Testament. She, alone of the three women, although a Gentile, had an unspotted record. The fourth was Bathsheba, the mother of Solomon, who had formerly been the wife of Uriah, whose relationship to David began with adultery and resulted in the murder of her husband (2 Sa 11:1-12:25). No explanation is given for the emphasis of these facts in the genealogy which many Jews would love to have forgotten. Possible reasons include the preparation for the prominence of Mary as the culmination of the line and also to put Jewish pride in its place for having falsely accused Mary. Taken as a whole, genealogies support the conclusion that Christ is a genuine son of David and Abraham through Mary, a King with a right to rule, with His legal title through Joseph, and His deity supported by His supernatural conception without a human father.

B. Matthew1:18-25. The Supernatural Conception and Birth of Christ.

1. To put to rest any question or false accusations against the virtue of Mary or the nature of the origin of Yeshua, Matthew explicitly describes the relationship between Joseph and Mary. Joseph was legally betrothed to Mary and is described as her “husband” in Matthew 1:16. Betrothal was legally equivalent to marriage, and the relationship could only be broken by divorce or death. The relationship preceded actually living together as man and wife.

2. In this waiting period, according to 1:18, Mary was found pregnant. She had not revealed her experience with the angel, recorded in Luke 1:26-38. Obviously, Joseph knew nothing about it, and possibly Matthew himself, when writing this account, did not have this information, as the gospel of Luke was probably written later than the gospel of Matthew. Joseph considered the consummation of the marriage impossible and contemplated a quiet divorce rather than a public disclosure and scandal.

3. At the beginning of the narrative, Matthew at once declares that the child is “of the Holy Spirit” (1:18) and then describes how this fact was revealed to Joseph. An angel sent by God appeared to him in a dream, addressing him as “Joseph, thou son of David.” He is instructed not to be afraid of taking Mary as his wife, as the child had been conceived by the Holy Spirit. Further, Joseph is informed that when Mary’s Son is born, He should be called Jesus, meaning Savior, “for he shall save his people (Israel) from their sins.”

4. Matthew goes on to support the doctrine of the virgin birth by quoting Isaiah 7:14, which prophesied that a virgin, literally, “the virgin,” should bear a son whose name would be Immanuel, meaning “God with us.” Matthew clearly claimed not only that Christ was born of a virgin but that this was anticipated by the prophecy of Isaiah as being the method by which God would become man.

5. In obedience to the angelic vision, Joseph took Mary as his wife but “knew her not” until after Yeshua was born. Normal interpretation of this expression would indicate that Joseph and Mary did not have physical union until after Christ was born, but that thereafter, they had a normal married life with children born to them. The alternate explanation, that the brothers of Yeshua were children of Joseph by an earlier marriage, while possible, is less probable. The perpetual virginity of Mary was not necessary to the divine purpose, although a useful device in exalting Mary beyond what the Scriptures justify.

6. Although liberal critics have spared no efforts to assail the account given in this first chapter of Matthew, unquestionably, the record as given was accepted literally by the early church and is supported by the rest of the New Testament, including the account of Luke. Every reason ever advanced for denying the historicity of Matthew has carried with it the premise of rationalistic rejection of the supernatural and determined prejudice against the claims of Christ to be the God-man. Faith in the accuracy of such a record induced early believers to die as martyrs rather than renounce their faith in the virgin-born Son of Mary.

The Theocratic Kingdom Instituted At The Second Advent

I. The Theocratic Kingdom Instituted At The Second Advent

II. Matthew Continues.

A. The angelic announcement heralds the establishment of the theocratic kingdom in the words: “The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever.” And the twenty-four elders, who sit on their thrones before God, fell on their faces and worshiped God, saying, We give You thanks, O Lord God, the Almighty, who are and who were, because You have taken Your great power and have begun to reign [ Rev 11:15-17]

B. Another angel, who has “the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people” (Rev. 14:6) says: Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of water [Rev. 14:7]. 

C. The “everlasting gospel” is the announcement that God’s eternal purpose is now being accomplished. The everlasting gospel is substantially the same as the gospel of the kingdom. It is the good news that the king is at hand to establish the kingdom which was God’s eternal purpose. 

D. Speaking of the eternal gospel, it is called by Matthew the “gospel of the kingdom.” The “gospel of the kingdom” and the “everlasting gospel” are substantially alike. In the Revelation it is thus described, because it was always in the purpose of God, through the bruised Seed of the woman, to crush the foe and to bless man himself here below. This Matthew, in accordance with his design, calls rather the “gospel of the kingdom,” because Christ is going to be King of a kingdom prepared from the foundation of the world.

E. The world is brought into subjection to the authority of the King and worship is given to God. The un-prayed prayer of the rightful King has been offered and answered (Ps. 2:8) and dominion has been given to Him who possesses the earth in God’s name. 

F. A number of reasons may be given why this theocratic kingdom is an absolute necessity. 

1. It is necessary in order to preserve the integrity of the character of God.  If such a Theocratic Kingdom, as God Himself instituted, is not permanently and gloriously reestablished here upon earth, then it follows that God’s efforts at the establishment of government and the interest which He manifests in it are fruitless of abiding results. Or, in other words, His own Kingdom has proven a failure. God’s honor, majesty, etc., are immediately concerned in its restoration, or otherwise it will be said that the Almighty undertook a work which, owing to man, that He could not accomplish. 

2. It is necessary to accomplish God’s purpose of demonstrating His perfect government over the earth. This is a Theocracy in deed and in truth, for in this reorganized Kingdom we find the Theocratic idea—God’s idea of a perfect government—fully  consummated. The Rulership is safely and powerfully lodged in one Person, who in Himself unites the human and the Divine, who becomes, according to “the everlasting covenant” and “the sure mercies of David” (Isa. 55:3, 4,), “a leader and Commander for the people.” 

 3. It is necessary to restore the original harmony between God and His creation, between the supernatural and the natural. Now the kingdom being designed to restore and manifest the original concord once existing between the natural and supernatural, the Bible closes with that kingdom in such accordance. Without the supernatural the kingdom cannot be produced, for it requires, as predicted a supernatural king, who has been provided in a supernatural manner, and rulers who have experienced a supernatural transforming power. Even in its conception and the preparatory measures, as well as in its final manifestation, is it indissolubly bound with the Divine…The kingdom and the supernatural cannot possibly be dissevered…When Jesus, of supernatural origin and glorified by supernatural power, shall come the second time unto salvation, His supernatural might shall be exerted in behalf of this kingdom in the most astounding manner. 

4. It is necessary in order to redeem the earth from the curse imposed upon it. The prophets with one voice proclaim that this kingdom is to be established in order that in it man may find complete, perfect deliverance from sin and evil. The kingdom is to be set up, so that man and nature may be happily rescued from the curse entailed by sin under which both labor and groan. 

5. It is necessary in order to fulfill all God’s eternal covenants made with Israel. Apart from the earthly theocratic kingdom there would be no fulfillment of the Abrahamic covenant, which promised Israel possession of the land, perpetuity as a nation, and universal blessings through that nation. Apart from the kingdom the Davidic covenant could not be fulfilled, which had promised Israel a king in David’s line, a throne or recognized seat of authority from which that king would rule, and a people or kingdom over which the king would reign. Apart from that kingdom, the land covenant which promised Israel possession of the land, and blessings in the possession of it, would not be fulfilled. Apart from that theocratic kingdom, the new covenant, which promised Israel a conversion, a new heart, and the fulness of God’s blessings, would not be fulfilled. 

6. It is necessary in order to provide a final test of fallen humanity. Man will be placed under the most ideal circumstances. With all outward source of temptation removed, in that Satan is bound, and every want supplied, so that there is nothing to covet, it will be demonstrated through those who are born in the millennium with a fallen, sinful nature, that man is corrupt and worthy of judgment. In spite of the visible presence of the King and all the blessings that come from Him, by rebellion at the termination of the millennium (Rev. 20:7-9), men will prove that the heart is corrupt. 

7. It is necessary to make a full manifestation of the glory of Christ in the kingdom over which He rules. In every aspect that we view the subject, it seems suitable and necessary to have such a Theocracy as predicted. Besides the reasons adduced derived from covenant, the faithfulness of God, the redemption of the earth, etc., it does appear eminently proper that the theater of our Lord Jesus’ humiliation, sufferings, and death should witness also His exaltation and glory. The Bible, in addition to the pleas presented to us, points to the time coming when Christ shall be openly and visibly recognized as the glorious One, who, as the Second Adam, having substituted Himself through love, is the efficacious Head of Humanity in its newly begun destiny; who, as Redeemer, having offered expiation to, and honored the justice of God, now practically manifests the fruit of salvation; who, as Prophet, having taught restitution, now exhibits Himself as the Truth evidenced by the work performed before Him; who, as Priest, having made an acceptable sacrifice, now presents before the world the fruit resulting from it; who, as King, in virtue even of His Divine union and showing it by guidance, supporting, etc., now manifests it in the special ordained manner as Sovereign Ruler. In brief, this Theocracy is the restoration of a God again dwelling with man, accessible, and constituting in Jesus an infallible Head, just such as the world needs, just such as man for ages has longed for, and just such as will place David’s Son in honor and glory in a world where He suffered and died. The past treatment and brief stay of the Son of God and David’s Son insures a triumphant return, and a sojourn in power among men whom He will save, verifying the name Immanuel, God with us, in the Theocratical sense.  

III. Yeshua The Coming King (YTCK), is a series of articles that is closely related to this series, “Thy Kingdom Come,” and will be written on alternating dates. Please be sure that you are following the Bible Exposition link, https://israelinscripture.wordpress.com   in order to have YTCK articles sent to you

The Theocratic Kingdom Reoffered To Israel

I. The Theocratic Kingdom Reoffered To Israel.

II. Matthew Continues.

A. The “gospel of the kingdom” as announced by John (Matt. 3:3), by the disciples who were specially commissioned (Matt. 10:7), by the seventy (Luke 10:9), and by the Lord (Matt. 4:17) proclaimed the good news that the promised kingdom was “at hand.” The Lord indicates this same good news will be announced again. “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations” (Matt. 24:14). Although the news at the first advent was restricted to Israel, prior to the second advent it will be announced not only to Israel but to the whole world. This preaching by the believing remnant of Jews, during the tribulation period, as well as through the two witnesses (Rev. 11) and through Elijah (Matt. 17:11), marks the beginning of the final step in the realization of the theocratic kingdom program. 

B. It is not a requirement for the “Gospel Of The Kingdom,” (Mt 24:14) to be preached to all the nations before Christ to returns to earth for the Rapture (John 14:2-6;1 Cor 15:51-54; 1 Thes 4:13-18; Titus 2:13). At the time of the Rapture, all people who are on earth, who have been born again, will be caught up to heaven with Christ.  Until the time of the Rapture, the mission of the born again members of the church is to tell of the Gospel of the Death, Burial and Resurrection of Christ (1 Cor 15:1-8) to those whom have not been born again (John 3:3; 16-18; Rom 8:1;  2 Cor 5:17, 20). During the Tribulation, all Jews and Gentiles who will be left behind from the Rapture will still be able to come to saving faith in Christ and enter the Kingdom Age.

C. It is during the tribulation that the 144,000 Jewish Witnesses (Rev 7:17) will preach the Gospel of the Kingdom, which will include Christ being King of Kings and Lord of Lords (Rev 19:11-16). At the end of the Tribulation, Christ will return from Heaven to Earth (Mt 24:29-31; Zech 14:1-5; Rev 19:11-21) bringing with Him Angels and the Old and New Testament Saints who are in Heaven. Christ will stand on the Mount of Olives (Zech 14:4), will be king over all the earth (Zech 14:9), and will rule and reign with His saints for the 1,000 year Kingdom Age (Rev 20:1-6; 1 Cor 6:1). 

D. It will be at the second coming of Christ that Israel will recognize Him as her Messiah, acknowledging with deep contrition that He was the One whom their forefathers “pierced.” (Zech 12:10).  “I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.

E. Per Romans 11:25-26, “and so all Israel will be saved.” Israel’s hardening is partial (Jews are being saved today), and temporary (until they acknowledge Jesus at His second coming (Zech 12:10). “The fullness of the Gentiles.” i.e., the full number of Gentiles who will be saved (Acts 15:14), at which time the rapture will occur, God will turn again to the Jews and will save “all Israel” at the Lord’s coming (vs 26). (25 For I do not want you, brethren, to be uninformed of this mystery, so that you will not be wise in your own estimation, that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26 and so all Israel will be saved;  just as it is written, the Deliverer will come from Zion, He will remove ungodliness from Jacob (Israel). At the end of the Tribulation. all Jews who are living will be saved, and will go into the Kingdom Age. “Mystery” relates to an event that God had not made known to the Old Testament Jewish prophets. 

F. The events that lead up to the judgment of Jews who will be left behind from the Rapture is shown in the following verses.  Matt 24:31relates ,to the second coming of Christ (at the end of the tribulation), where angels will gather Jews (elect, Dt 14:2) who are still living. Mt 24:40-41 tells of the “believing Jews” (Rom 11:25; Zech 12:10) who will be “left” to enter the Kingdom age, and those “unbelieving Jews” who will be “taken” in death to judgment (Rev 20:11-15). 

G. Matthew 25:31-45 explains the Sheep and Goat judgment, which relates to Gentiles who are living at the end of the tribulation. Individual Gentiles will be judged based on their belief in Christ, which is shown by how they treat the Jews (these brothers of Mine, even the least of them, you did it to Me.’ (Dt 14:2) during the tribulation. Faithful Gentiles will enter the Kingdom Age alive; unfaithful Gentiles, will be taken to judgment, in death (great white throne judgment; Rev 20:11-15). At the Sheep and Goat Judgment, righteous Gentiles are described as those being on the right, whereas the unrighteous Gentiles being on the left.

H.  Bible Exposition. Click on the following link to see the related article, (YTCK) Yeshua The Coming King.

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The Kingdom Program In The Present Age

I. The Kingdom Program In The Present Age

II. Matthew Continues.

A. That God is continuing the development of His over-all theocratic kingdom program has been presented previously in the study of the parables in Matthew 13. It was entirely unknown in the Old Testament that a great interval of time would intervene between the offer of the kingdom by Messiah at His coming to the earth and the reception of that offer. The parables of Matthew 13 reveal the whole course of the development of the theocratic kingdom from the rejection of the King by Israel during His first advent until His reception as Messiah by Israel at His second advent. 

B. In regard to the whole program (Per Luke 19:11-27). Jesus uttered this parable “because they thought that the Kingdom of God should immediately appear.” In His reply there is no intimation that the Jews were mistaken in their idea of the kingdom, and that, if modern notions are correct, the Kingdom had already come and was established. If this had been so, then the answer of Jesus would be cruelly irrelevant; but with the proper conception of the Kingdom it is finely consistent and forcibly expressed. For there is (as there could not be) no declaration that they were wrong in believing that the Kingdom which they expected, the Messianic, was still in the future. They were only mistaken in the opinion, carefully announced, “that the Kingdom of God should immediately appear.” Now the parable is given to correct this belief in the immediate setting up of the Kingdom, but only after an undefined period of time had elapsed. For He represents Himself as a nobleman, who, having a right to the Kingdom, goes “into a far country to receive” (to have His title confirmed) “for Himself a Kingdom, and to return.” During His absence His servants “occupy till I come.” Then after an interval of time, not definitely stated, the period having come to enter upon His reign, having received the Kingdom, He returns, judgment follows, and those who rejected Him (saying, “we will not have this man to reign over us”) are destroyed. Here we have: 

1.  the Jews thought that the Kingdom would now appear; 

2.  but it was not near, for:  

a. He would leave, 

b. they had refused His proffered reign, 

c.  those, however, who were devoted to Him should “occupy” until He returned, 

d. during His absence there was no Kingdom, being gone to receive the power to reign; 

3. He would return and then manifest His acquired power in the establishment of His Kingdom. So, we have the absence, and then “the appearing and Kingdom” of Christ. 

C. The relation of the theocratic kingdom to this present age may be seen in the relation of the theocratic kingdom people, Israel, to the present program. This is traced in Romans 11. Paul makes certain statements there in tracing God’s dealing. God has not cast Israel away (vv. 1-2), for God has always maintained a remnant for Himself (vv. 3-4) and there is a continuing remnant according to the election of grace (v. 5). National Israel has been blinded, judicially (v.7), which blindness was anticipated in the Old Testament (vv. 8-10). Through this blinding of Israel God instituted a program with the Gentiles (vv. 11-12), in which, after the natural branches have been taken out of the place of blessing (vv. 13-16), wild branches, that is, Gentiles, have been grafted into “the place of blessing” (17-24). However, after “the fulness of the Gentiles has come in,” that is, after the completion of the program with the Gentiles, God “will bring Israel back into the place of blessing again” (vv. 25-29) and “will bring salvation to the nation” (v. 26) because such was his irrevocable covenant (vv. 27-29). This salvation (v. 26) is the salvation that was promised Israel in the Old Testament, which was to be realized when the Messiah institutes the millennial reign. Therefore Paul is showing us that after the rejection of Israel, because of the rejection of the offered kingdom, God will bring the Gentiles into the place of blessing, which program continues throughout the present age. When that program is ended, God will inaugurate the “theocratic kingdom” at the return of the Messiah and fulfill all the covenanted blessings. So, throughout the New Testament the kingdom is not preached as having been established, but is still anticipated. In Acts 1:6 the Lord did not rebuke the disciples because their expectation of a yet future kingdom was in error, but only stated that the time of that kingdom, although future, was not to be known by them. 

D. There are many who hold that the theocratic kingdom program was offered to Israel after the institution of the church at Pentecost, and the inauguration of the age of grace. Scofield says in commenting on Acts 3:19-21: 

E. The appeal here is national to the Jewish people as such, not individual as in Peter’s first sermon (Acts 2:38, 39). There those who were pricked in heart were exhorted to save themselves from (among) the untoward nation; here the whole people is addressed, and the promise to national repentance is national deliverance: “and he shall send Jesus Christ” to bring in the times which the prophets had foretold. The official answer was the imprisonment of the apostles, and the inhibition to preach, so fulfilling Lk. 19:14.  “Did Christ give the Jewish nation another chance in the first few chapters of The Acts to have the Kingdom set up? Yes. In Acts 3:17-21 the offer is found.”  

F. In relation to para E (above): In Acts 3:17-21, while this view is shared by many excellent students of the Word, there seem to be reasons to hold to the view that after the rejection of Christ there was and could be no reoffer of the kingdom until the gospel of the kingdom is preached prior to the second advent. 

1.  All the signs mentioned by Christ in Matthew 24 and Luke 21, which were to precede the setting up of the kingdom, had not been fulfilled, thus preventing a reoffer of the kingdom in Acts. 

2.  Peter established the divine principle that Christ could not reinstitute the kingdom then, for he says of Him, “Whom the heaven must receive until the times of restitution of all things” (Acts 3:21). This age with its program would transpire during His absence. 

3. The institution of the church on the day of Pentecost, with all that that program entailed, precluded any offer of the kingdom at that time. 

4. The new command of Christ, “You shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8) does not coincide with the gospel of the kingdom (Matt 24:14) which must precede the institution of the kingdom. 

5. No offer of the kingdom could be rightly made apart from the presence of the King. Since, at His ascension, He had entered into a work on behalf of the church, which He must continue until the termination of that program, the kingdom, which necessitated His presence, could not be offered. 

6. The baptism enjoined by Peter (Acts 2:38) could not be related to the offer of the kingdom as another example of the baptism of John, inasmuch as this baptism is “in the name of Jesus Christ.” This has to do with the new age, not the old. 

G. Some have insisted that Peter is reoffering the kingdom to Israel in chapter two of Acts since he quotes the passage from Joel that promises the fulness of the Spirit in the millennial age. However, it seems better to understand that Peter is not citing the experience before them as the fulfillment of Joel’s prophecy, so that they must be considered to be in the kingdom, but rather Peter is citing Joel’s prophecy to substantiate the fact, which Israel knew through her Scriptures, that such an experience as filling by the Spirit was possible. 

1. The climax of the above quotation from Joel is reached in the words “whosoever shall call on the name of the Lord shall be saved” (Acts 2:21). It is this salvation Peter is proclaiming through the risen Christ. Because “Jesus, whom ye have crucified” has been made “both Lord and Christ” (Acts 2:36), Peter calls upon them to repent and be baptized. 

2. Peter says, “Change your attitude.” He calls on them to do something that will separate them visibly from this nation that is under condemnation: “Be baptized, every one of you, in the name of the Lord Jesus Christ, for the remission of sins.” 

3. The baptism was that act which took them out of the community of Israel and identified them with the Christian community. A complete change of mind in regard to their attitude toward Christ was necessary before this step could be taken. 

H. Another passage used to prove the reoffer of the kingdom in Acts is the passage of Peter in Acts 3:19-21. In this passage, because of the impact of the healing of the lame man, Peter is privileged to make another declaration concerning Jesus Christ to Israel. Because God “has glorified his Son Jesus” (Acts 3:13), Peter calls upon the nation to change her mind toward Him, that is, to repent “so that the times of refreshing may come from the presence of the Lord” [literally translated]. The “times of refreshing” must be related to the realization of the reign of Messiah because of the emphasis on the second advent in Acts 3:20. It was an established Old Testament principle, which is equally true in the New, that the millennial blessings can not come apart from the return of Christ and that event will be accompanied by the salvation and repentance of the nation Israel. On such a basis Peter’s appeal is made here. Peter’s preaching does not constitute a reoffer of the kingdom, but does stress the nation’s responsibility to change the mind in relation to Christ, whom they crucified. 

1. If Israel will turn to the Lord it will hasten the time when the Lord Jesus will come back again and bring with Him refreshing for all the world. That is still true. The final blessing of the poor world is wrapped up in Israel’s repentance. When the people of Israel repent and turn to God they will become the means of blessing to the whole earth. 

2. So, Peter calls on them individually to do what the nation was always required to do before receiving blessing in any form, “turn to God”. 

I. During this present age, then, while the King is absent, the theocratic kingdom is in abeyance in the sense of its actual establishment on the earth. Yet it remains as the determinative purpose of God. Paul declared this purpose when he was “preaching the kingdom of God” (Acts 20:25). Believers have been brought into “the kingdom of his dear Son” (Col. 1:13) through the new birth. Unbelievers are warned they will not have part in that kingdom (1 Cor. 6:9-10; Gal. 5:21; Eph. 5:5). Others were seen to have labored with Paul “unto the kingdom of God” (Col. 4:11). Believers were enjoined to suffer to “be counted worthy of the kingdom of God” (2 Thess. 1:5). It was Paul’s expectation to be preserved “unto his heavenly kingdom” (2 Tim. 4:18). Such references, undoubtedly, are related to the eternal kingdom and emphasize the believer’s part in it. They can not be made to support the theory that the church is that earthly kingdom that fulfills all the prophecies of the Word.   

The Theocratic Kingdom Offer Withdrawn And Postponed After The Rejection by Israel

I. The Theocratic Kingdom Offer Withdrawn And Postponed After The Rejection by Israel.

II. Matthew Continues.

A. The Gospel of Matthew was written to present the Messiah to Israel and to record the attitude of the nation to Him. 

1. The first movement of the book has to do with His presentation and authentication, as He is shown to have the legal, moral, judicial, and prophetical rights to the throne, which rights are fully authenticated by the King in His miracles. 

2. The second movement observed is the opposition and rejection of the Messiah by the nation Israel. The opposition grows into the open rejection by the nation. As a result of this rejection a mystery program for a new age is revealed. 

3. The third great movement has to do with the culmination of the rejection in the death of the Messiah. It was the King of the Jews that was crucified. The resurrection of the Crucified One is a divine approval of all His claims and His authentication as Messiah. 

4. Because Israel rejected the Messiah, they bear their sin until He comes to redeem the nation and to reign in glory, acclaimed as Messiah by all. 

B. It has been shown in tracing the theme of the Gospel of Matthew that the pivotal point in the Lord’s ministry to Israel was reached in the twelfth chapter, where the rejection of Israel by Christ, because of their announced rejection of Him, and the withdrawal of the offer of the kingdom is recorded. Speaking of the events in chapters eleven and twelve, “it is the great turning point in this Gospel and with it the offer of our Lord to Israel as their King, as well as the offer of the Kingdom ceases.”  The importance of the event recorded in Matthew 12:14-15: 

C. The hatred in the hearts of the religious leaders had come to the point where they held a council against Him, how that they might destroy Him (Mt. 12:14). It was then that there occurred an act, so dramatic and so significant that we must not fail to see it. We read that “when Jesus knew it;” knew that they were holding a council against Him; “He withdrew Himself from that place” (v. 15). It was a sad day for Israel. When the Messiah of Israel withdrew Himself from His people, there could be nothing but bitterness left in their cup. Because the nation has rejected Him, the Lord announces the severance of every natural tie by which He was bound to the nation (Matt. 12:46-50). 

D. From this announcement of the Lord concerning the rejection of the nation, a definite movement may be traced in the withdrawal of the offer of the kingdom. In the parables (Matt. 13: 1-50) the Lord outlines the program in the development of the theocratic kingdom during the period of the King’s (Yeshua’s) absence, and announces the inception of an entirely new, unheralded, and unexpected program, “the church” (Matt. 16:13-20). He prepares the disciples for a long delay in the kingdom program as it relates to Israel (Luke 19:11-27). He promises the second advent, at which time the kingdom program with Israel will be resumed (Matt. 24:27-31), and gives the nation signs that will herald His second advent (Matt. 24:4-26). He prepares the disciples for their ministry in the new age “of grace,” the church age (John 14-16), but promises them participation in the kingdom, despite its delay (Matt. 19:28-30; Luke 22:28-30). The Lord even gives to the disciples a miniature and premature picture of the second coming of Christ to establish His kingdom (Matt. 16:27-17:8). So, we see that the Lord is preparing the disciples for the withdrawal of the offer of the kingdom and the institution of a new program and age before the kingdom program is consummated 

E. In the Lord’s public ministry there is a progression of announcements that assert the withdrawal of the offer of the kingdom. The announcement of the woes upon the leaders of the nation (Matt. 23) signifies that they have no expectation but that of judgment. The statement of the Lord is final: 

1. O Jerusalem, Jerusalem, you that kill the prophets, and stone them which are sent unto you, how often would I have gathered thy children together, even as a hen gathers her chickens under her wings, and you would not! Behold, your house is left unto you desolate. For I say unto you, You will not see me henceforth, you shall say, Blessed is he  comes in the name of the Lord [Matt. 23:37-39]. 

2. If you had known, in this day, the things which belong unto your peace! but now they are hid from your eyes. For the days shall come upon you, that your enemies shall cast a trench about you, and compass you round, and keep you in on every side, And shall lay you even with the ground, and your children within you; and they shall not leave in you one stone upon another; because you  did not know the time of  your visitation [Luke 19:42-44].

3. Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled [Luke 21:24].  (See Romans 11:25).

4. The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof [Matt. 21:42-43]. 

F. There are two explanations of the “nation” to whom the kingdom of God was now to be given. 

1. The first explanation understands the word nation as “generation” and would interpret the passage as: the kingdom of God, which is being offered to this generation, will no longer be offered to this generation of Israel, but will be offered to that generation of Israel living in a future day before the advent of Christ, which manifests belief in the coming of Messiah by their works. This is to say that the kingdom, then being offered, will again be offered to Israel prior to the second advent. This is in keeping with the promise that the gospel of the kingdom will be preached again and accepted by a remnant in Israel (Matt 24:14).

2. The second explanation interprets the word nation in reference to the Gentiles, to whom the good news would go after the death of Christ and through whom the kingdom program would be developed (the mystery program of Matt. 13) until its final realization at the second advent. This Kingdom of God, offered to the Jewish nation, unless the purpose of God should fail, is to be given to others who are adopted. This Kingdom is incorporated by covenant promise with the seed of Abraham; that seed is chosen, but refusing the Kingdom on the condition annexed to it, now, that the Divine Purpose revealed in the covenants may not fail in its accomplishment through the unbelief and depravity of the nation, another seed must be raised up unto Abraham, to whom the Kingdom, in a peculiar sense is to be given.

G.  And again: 

1. The Kingdom which by promise exclusively belonged to the Jewish nation, the rightful seed of Abraham, was not to be given to an engrafted people

2. As the promises of God are sure, this people, this very nation, must be engrafted or incorporated with this elected seed of Abraham. Rather than have so precious a word to fail, God is able to raise up children unto Abraham, even, if necessary, from the stones (Matt. 3:9); but instead of resorting to miraculous intervention to produce such a result, God raises up a seed unto Abraham out of the Gentiles by engrafting them through faith in Christ, and accounting them as the children of Abraham by virtue of their Abrahamic justifying faith. (Gentiles will be grafted into the millennial kingdom’s Abrahamic blessings that were covenanted to Israel: Rom 11:17-24.)

3. Whichever of these two views be adopted, the Lord’s word still constitutes the announcement of the withdrawal of the offer of the kingdom to Israel at that time because of their rejection of Him as Messiah. 

a. Jesus, toward the close of His ministry, preached that the Kingdom was not near.

b. Just so soon as the representatives of the nation met in council and conspired to put Jesus to death, then, released from the first part of His mission, His style of preaching also changed. Instead of proclaiming that the Kingdom was near to the nation, He now directly intimates and declares that it was not near. Matt. 21:43, “The kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof”, is already conclusive… 

c. But we have more explicit announcements. So, Luke 19:41-44, instead of a Kingdom, is presented a dreadful threatening of fearful incoming evils. Again: in Matt. 23:37, 38, instead of a Kingdom coming then to them, dispersion and the destruction of the city is determined, owing to their unrepentant state. In Luke 21:31, since His death was actually contemplated by the representatives of the nation, the offer is withdrawn, and the postponement of the Kingdom, its not being near to them, is directly stated by an enumeration of certain events which are previously to take place before it is near again; none of them took place between their utterance and the day of Pentecost; so the Kingdom was not established. Luke 19:11-27 forcibly demonstrates my Proposition. Jesus uttered this parable “because they thought that the Kingdom of God should immediately appear;” the parable is given to indicate that it would not soon appear, but only after an undefined period of time had elapsed. Christ only openly predicted His sufferings and death toward the close of His ministry, Matt. 20:17-20, John 12:32- 34, etc. This was designedly done. When He was rejected, and efforts were made to destroy Him, then He was free to unfold what God had further purposed in view of, and to overrule, this rejection.

The Presentation And Rejection Of The Theocratic Kingdom – Part 2

I. The Presentation And Rejection Of The Theocratic Kingdom. Part 2.

II. Recorded In The Gospel Of Matthew. Context is the key to understanding the teachings of Yeshua, such as, the audience is undeniably Jewish.

A. The Presentation And Authentication Of The King.  Matthew devotes the first division of his gospel to the presentation and authentication of Jesus as the Messiah to Israel (1:1-11:1). 

1. In this division the first section is the presentation of the King of Israel (1:1-4:11). Within it Matthew presents His arrival (1:1-2:23), describing His ancestry (1:1-17) to show His right to the throne, and His advent (1:18-2:23) to show through the virgin birth that He possessed the legal right to the throne. The name given to Him at His birth (1:24-25) links Him to Joshua, who led the people into the land and life of peace and rest. In His infancy (2:1-23) there is portrayed the homage of the Gentiles (2:1-12) and the rejection by the Jews (2:13-15). Matthew further presents the ambassador of the King (3:1-12) to show that the prophetic Scriptures were fulfilled. This presentation is followed by the approval of the King (3:13-4:11), in which division Matthew records the witness in His baptism (3:13-17), where God’s approval is placed upon the Messiah, and also the witness of His victory over Satan (4:1-11), where His moral right to rule is established. 

2. In the second section of this division Matthew records the proclamations of the King (4:12-7:29), where His judicial right to rule is established. Regal authority is demonstrated in His being able to bring men to obedience (4:12-22). The credentials of the King are presented by Him (4:23-25). The pronouncements of the King (5:1-7:29) demonstrate regal authority. It has been announced by Jesus and John that the kingdom is near, “but not here.” The miracles have proven the validity of that announcement. The multitudes desire to know what the requirements for entrance into that announced kingdom are. The Sermon on the Mount was spoken to expound more fully the requirements for entrance into this anticipated kingdom. The subjects of the kingdom are described (5:1-16), the relation of the King to the law is established (5:17-20), the false interpretations of the Pharisees of the requirements of the law are exposed (5:21- 48), and the false practices of the Pharisees are revealed (6:1-7:6). Instructions are given to those who would enter the kingdom concerning prayer (7:7-11), true righteousness (7:12), the way of access into the kingdom (7:13-14), false teachers (7:15- 23), and concerning the two foundations (7:24-29). 

3. The third section of this division of the gospel is a presentation of the power of the King (8:11-11:1) to authenticate His claim to the Messianic office. Messiah’s authority is proven in the realm of disease as He heals the leper (8:1-4), the paralytic (8:5-13), and the one held by fever (8:14-15). His authority is demonstrated in the demonic realm (8:16-17), the realm of men (8:18-22; 9:9), in the realm of nature (8:23- 27), in the realm of sin (9:1-8), in the realm of tradition (9:10-17), in the realm of death (9:18-26), and in the realm of darkness (9:27-34). All these demonstrations of authority were to demonstrate His right to Messianic office (9:35). The final demonstration of this authority is seen in that He can delegate this authority to others (9:35-11:1). This delegation of authority becomes the climactic evidence of His Messianic prerogatives, for only one possessing authority could delegate that authority to others. In this portion of the gospel the Messiah is motivated by compassion (9:35-38), issues a call to the disciples (10:1-4), and gives them a commission (10:5-11:1). The message entrusted to them (10:5-15) is seen to be a message to Israel exclusively (10:4-5) because of their lost condition (10:6), and revolves about the same message that John and Christ proclaimed (10:7), and was to be substantiated by the same signs that authenticated Jesus as the Messiah (10:8). This ministry is but an extension of His ministry to Israel and an announcement of the same message that He brought to them. The reception of the message of the kingdom is to be the same as the reception afforded John’s proclamation of it. They will be persecuted and rejected because of their announcement (10:16-23). However, they are to be comforted in that they are the special objects of the Father’s care (10:24-33). Even though there will be divisions because of this ministry (10:34-39), there will be a reward to them for their preaching and for those who receive it from them (10: 40-42). Matthew thus far in the gospel has carefully presented a Person to the nation. His legal right, moral right, judicial right, and prophetical right to the Messianic throne were proven. Full authentication to support this contention has been presented.

B. The Opposition And Rejection Of The King. The second division of the Gospel of Matthew is devoted to the opposition and rejection of the King by the nation Israel (11:2-16:12). 

1. First, Matthew traces the commencement of the rejection (11:2-27), which begins with opposition to the forerunner, John (11:2-15), and continues in the critical (11:16-19), and culminates with the opposition of the careless (11:20-24). The adverb of time in Matthew 11:20 shows a change in the emphasis in the ministry of Christ, stemming from this attitude toward Him. In spite of the opposition there is an invitation extended to the childlike (11:25-30). 

2. Matthew next traces the controversies with the authorities. The first controversy is about the Sabbath question (12:1-8), the second likewise over the Sabbath question (12:9-21), the third over the healing of a demoniac (12:22-37). Because of this miracle, Messiah is accused of ministering in Satanic power and authority. This charge is refuted by Christ by showing that division within the kingdom of Satan is impossible (12:25-26), the exorcists are not accused of Satanic power (12:27), and this must be interpreted as a demonstration of Messianic authority (12:28). This whole controversy is followed by a severe warning (12:31-37) as to the gravity of the sin of rejecting the testimony of the Holy Spirit to the person of Christ. The fourth controversy (12:38-42) centers around a request for further evidence of His Messiahship. The conclusion of this controversy is given in Matthew 12:43-50 where Christ repudiates natural relationships, such as Israel sustained to Him, and anticipates a new relationship based upon faith, which is to be established. It is to be noted in all this controversy that there is just one essential question before the nation, “Is not this the son of David?” (12:23). 

3. Matthew traces the consequences of rejection (13:1-52). In the parables of this chapter Messiah outlines the development of the kingdom program in the light of the rejection of the Messiah by Israel, and outlines the time period from Israel’s rejection of the Messiah unto Israel’s future reception of Messiah at the second advent. 

4. Matthew presents the culmination of the rejection by the nation (13:53-16:12). There is rejection in Nazareth (13:53-58), rejection by Herod (14:1-36), and rejection by the Scribes and Pharisees (15:1-39), in spite of the sign of the healing of the daughter of the Syrophenician woman (15:21-28), the sign of the healing of many (15:29-31), and the feeding of the four thousand (15:32-39). The final rejection is by the Pharisees and Sadducees (16:1-12), which results in the withdrawal of any further signs to Israel but the sign of Jonah, that is, the coming sign of Messiah’s death and resurrection. Thus this whole division of Matthew (11:2-16:12) is a record of progressive opposition to the Messiah. It manifested itself first in opposition to His forerunner and then to the Messiah Himself. The opposition took the form of open conflict between Messiah and the leaders of the nation. As a result of this opposition and anticipated rejection, the Messiah outlines His kingdom program from His rejection until His reception. The opposition develops into open rejection by the various parties in the nation until it is evident that there is no possibility that the nation will receive Him as their Messiah; and His death is an eventuality.

C. The final rejection of the King. The third division of the gospel describes the final rejection of the Messiah by Israel (16: 13-28:20).

1. Within this division Matthew presents the preparation of the disciples by the Messiah in view of this rejection (16:13-20: 34). A revelation is given to the disciples of His person in view of His coming death (16:13-16). This is followed by a revelation of His program for the church (16:17-20), the program for His death (16:21-26), and the program for the kingdom (16:26-17:21). The transfiguration was a revelation of the coming of the Son of man in glory (16:27), and must be understood to be a miniature and premature picture of the second coming of the Messiah in His glory to establish His kingdom (2 Pet. 1:16-18). Matthew presents the instructions of the Messiah in view of His death (17:22-20:34). In this section there are instructions concerning persecution (17:22-23), the privileges of sons (17:24-27), humility (18:1-5), offences (18:6-14), discipline (18:15-20), forgiveness (18:21-35), divorce (19:1-12), receiving children (19:13-15), wealth (19:16-26), service (19:27-20:16), His death (20:17-19), ambition (20:20-28), and Messianic authority (20:29-34).

2. In the second place in this division, Matthew records the formal presentation and rejection of the King (21:1-27:66). Within this section is given the formal presentation of the King in His triumphal entry (21:1-17), which conformed to the time of Messiah’s coming announced in Daniel 9:24-27. The cleansing of the temple (21:12- 13) is a further part of His formal presentation, as Messiah is seen to be acting in the name of His Father to possess His Father’s temple. The healing of the sick (21:14) is yet further formal presentation, as His authority is demonstrated. The final act in His formal presentation of Himself as Messiah is the acceptance of praise from the populace (21:15-17). Following this formal presentation Messiah withdrew from Jerusalem (21:17). This is a significant act because of the rejection of Him by the nation. This is followed by the curse upon the fig tree by Messiah (21:18-22). Inasmuch as the fig tree is used to represent the nation Israel in Scripture, this act will be seem to be the setting aside of the nation by the Messiah because of their rejection of Him.

3. The third movement within this division is the final conflict with the nation (21:23-22:46). There is a conflict with the priests and elders (21:23) over the question of His authority. Three parables illustrate this tragic conflict: the parable of the two sons (21:28-32), showing their attitude toward the ministry of John; the parable of the householder (21:33-46), showing the attitude toward Himself; and the parable of the marriage feast (22:1-14), showing their attitude toward God’s invitation to enter the kingdom. There is a conflict with the Herodians (22:15-22) over the question of taxes. There is a conflict with the Sadducees (22:23-33) over the question of resurrection. There is a conflict with the Pharisees (22:34-46) over the question of the interpretation of the law.

4. The fourth movement brings us to the rejection of the nation Israel by Christ because of their rejection of Him and His kingdom (23:1-39). The chapter records the woes pronounced upon the Pharisees, which culminates in an announcement of judgment (23:33) and a final pronouncement of desolation (23: 38).

5. This rejection brings the predictions of the King (24:1-25: 46), in which section the chronology of events for the nation Israel is developed. In response to the questions of the disciples concerning the future for the city and nation He describes the tribulation period (24:4-26), the second advent (24:27-30), and the regathering of Israel (24:31). The chronological development is interrupted to give parabolic instructions to watchfulness (24:32-51). The chronology of events is resumed with a revelation concerning judgment on Israel (25:1-13 and 25:14-30) and judgment on Gentiles (25:31-46) to show that only those saved will enter the millennium, which is to follow the second advent of the Messiah.

6. The sixth movement in the division is the portrayal of the passion of the King (26:1-27:66). The events preceding His death are described (26:1-27:32): the announcement of the time of the death (26:1-2); the conspiracy (26:3-5); the anointing (26: 6-13); the betrayal (26:14-16); the observance of the Passover and the institution of the Lord’s Supper (26:17-30); the prediction of the denial by Peter (26:31-35); the experience in the garden (26:36-46); the arrest and trial of the Messiah (26:47-27:32), where the one question before the judicatory was the question as to whether Jesus was the Messiah, the Son of God (26:63). The events of His death and burial are outlined (27:33-66). There are a number of incidences in the crucifixion itself that bear evidence that it was the Messiah the Jews were putting to death. The mockery of the soldiers who cried, “Hail, King of the Jews” bears witness to this. The parting of the garments (27:35) is seen to be the fulfillment of the Messianic Psalm, and thus relates this event to the Messiah Himself. The superscription over the cross (27:37) is further witness. The taunts thrown at Him (27:40) were because He claimed Messianic powers. The jeers of the priests (27:42-43) were over the fact that He had offered a salvation that only Messiah could present to the people. The supernatural darkness (27:45) and the cry from His lips (27:46) as well as the offer of vinegar (27:46) are all in fulfillment of what the Psalmist predicted of the Messiah’s death. The miracles which accompany His death (27:45, 51, 52) are all to be seen as evidences that He was truly God’s Messiah. His very entombment (27:57-60) is in fulfillment of the very central Messianic portion of the Old Testament, Isaiah 53. There is a subtle hint in the request for a seal for the tomb (27:62-66) that the leaders knew He was the Messiah and were afraid that their judgment would be proven false by an empty tomb and thus they sought to make it as secure as possible. Even the death and burial of Christ, a seeming defeat of His purpose to fulfill the covenants with Israel, abounds in Messianic testimony.

7. The final movement in this division of the gospel is a record of the proof of the Messianic right of the King, “the resurrection of the Messiah” (28:1-20). The empty tomb (28:1-8) and the appearances after the resurrection (28:9-10) are sufficient evidence of His Messiahship to call forth a fabricated tale to explain the empty tomb (28:11-15). Israel has been given her great sign concerning the person of Christ. The final commission to the disciples (28:16-20) is the last demonstration of the Messianic authority of Christ. The Gospel of Matthew was written to present the Messiah to Israel and to record the attitude of the nation to Him. The first movement of the book has to do with His presentation and authentication, as He is shown to have the legal, moral, judicial, and prophetical rights to the throne, which rights are fully authenticated by the King in His miracles. The second movement observed is the opposition and rejection of the Messiah by the nation Israel. The opposition grows into the open rejection by the nation. As a result of this rejection a mystery program for a new age is revealed. The third great movement has to do with the culmination of the rejection in the death of the Messiah. It was the King of the Jews that was crucified. The resurrection of the Crucified One is a divine approval of all His claims and His authentication as Messiah. Because Israel rejected the Messiah, they bear their sin until He comes to redeem the nation and to reign in glory, acclaimed as Messiah by all.  In relation to “mystery,” the context is that of God not speaking to the Old Testament prophets about such an age or program. The mystery age is that which will exist between the first and second comings of Christ. The mystery program is that of salvation being offered to the Gentiles through the operation of the church, which Yeshua will announce in Matthew 16:18, “I will build My church,” but will not be inaugurated until the Day of Pentecost (Acts 2), after His ascension to Heaven (Acts 1:9).

 

The Presentation And Rejection Of The Theocratic Kingdom – Part 1

I. The Presentation And Rejection Of The Theocratic Kingdom. Part 1.

II. Introduction.

A. The purpose of the writing of the Gospel of Matthew was to record the presentation of Jesus Christ as Messiah, to trace the opposition to Him and His offered kingdom by the nation, and to record the official and final rejection of that King and kingdom by Israel. An analysis of the theme of Matthew will be undertaken to trace this argument because of its crucial relationship to the whole kingdom concept and program. There are three major movements in the Gospel of Matthew: (1) the presentation and authentication of the king (1:1-11:1); (2) the opposition to the King (11:2-16:12); and (3) the final rejection of the King (16:13-28:20).   

B. It is important to understand that the offer of the kingdom (Davidic Kingdom, 2 Samuel 7:8-16), was made to Jews, and only Jews, due to its being a part of the Abrahamic Covenant that was made by God with  Israel through Abraham. The Abrahamic Covenant is an “unconditional covenant,” which means that nothing, and no one (including Israel) can undo God’s promise to Israel. God used the words, “I will,” to tell Abrahamic and his descendants, that the Covenant is a promise that God will not take away. 

C. Consider the wording and context of the Abrahamic covenant:

1. Genesis 12:1-3 

a. Verses: 1 Now the Lord said[ to Abram, “Go from your country[ and your kindred and your father’s house to the land that I will show you. 2 And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. 3 I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”b. Comments. Notice that in all three verses God says to Abraham, “I will,” in relation to God’s unconditional blessing to Israel of land, seed and blessing, which is the scope of the covenant between God and Abraham.2. Genesis 12:4-7. 

a. Verses. 4 So Abram went, as the Lord had told him, and Lot went with him. Abram was seventy-five years old when he departed from Haran. 5 And Abram took Sarai his wife, and Lot his brother’s son, and all their possessions that they had gathered, and the people that they had acquired in Haran, and they set out to go to the land of Canaan. When they came to the land of Canaan, 6 Abram passed through the land to the place at Shechem, to the oak of Moreh. At that time the Canaanites were in the land. 7 Then the Lord appeared to Abram and said, “To your offspring I will give this land.” So he built there an altar to the Lord, who had appeared to him.

b. Comments. Abraham went to the land of Promise, and there was told by God that the land would be given to Abraham’s descendants (Israel). Notice the words of God to Abraham, “I will give.” 

3. Genesis 15:18-21.

a. Verses. 18 On that day the Lord made a covenant with Abram, saying, “To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates, 19 the land of the Kenites, the Kenizzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the Amorites, the Canaanites, the Girgashites and the Jebusites.”

b. Comments. The boundaries of the Promised Land are now given for the first time.  This promise has not yet been fulfilled, but will be when Christ returns, when the boundaries will be from the Nile River in Egypt to the Euphrates River in Iraq.

4. Genesis 17:6-8. 

a. Verses.  8 I will make you exceedingly fruitful, and I will make you into nations, and kings shall come from you. 7 And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you. 8  And I will give to you and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting possession, and I will be their God.”

b. Comments. The possession is the only focus of this passage of the covenant. God said that this was fulfilled under Joshua (Josh 21:43). The fulfillment of the total territory promised in Gen 15:8 awaits the establishment of the millennial kingdom. The area, in which Israel resides today, is part of the Promised Land, and includes Gaza. 

5. Joshua 21:43-45. 

a. Verses. 43 Thus the Lord gave to Israel all the land that he swore to give to their fathers. And they took possession of it, and they settled there. 44 And the Lord gave them rest on every side just as he had sworn to their fathers. Not one of all their enemies had withstood them, for the Lord had given all their enemies into their hands. 45 Not one word of all the good promises that the Lord had made to the house of Israel had failed; all came to pass.

b. Comments. God had kept His promise to give Israel the land of Canaan as recorded in Gen 17:8. It is true that the Israelites had not yet fully conquered it, but God told them they would do so gradually. The promise of Gen 15:18-20 involving a larger territory will be fulfilled in the Millennium. 

6. Deuteronomy 7:22.a. Verse. 22 

a. Verse. The Lord your God will clear away these nations before you, little by little. You may not make an end of them at once, lest the wild beasts grow too numerous for you.

b. Comments. The conquest of Canaan would be progressive so that there would not be an excessive accumulation of corpses and desolate land to attract dangerous animals.

7. 2 Samuel 7:8-16.

a. Link to verses. https://www.biblegateway.com/passage/?search=2+sam+7%3A8-16&version=ESV

b. Comment on 8-11. This great covenant that God graciously made with David included the following provisions:

c. Comments on 12-16, 

(1) David was denied his request to build a house for the Lord, but God promised instead that he would build a house for David (i.e., a royal dynasty). 

(2) David would have a son who would succeed him and establish his kingdom (12);

(3) that son, (Solomon), rather than David, would build the Temple (13a);

(4) the throne of Solomon’s kingdom would be established forever (13b);

(5) through David’s sins justified chastening, God’s loving kindness would be forever (14-15);

(6) David’s house, kingdom, and throne would be established forever (16).

d. Comments. The covenant did not guarantee uninterrupted rule by David’s family (and, in fact, the Babylonian Exile interrupted it), but it did promise that the right to rule would always remain with David’s dynasty. Christ is the ultimate fulfillment of these promises (Luke 1:31-33) and, although, at this present time, He is not ruling from the throne of David (Heb 12:2), at His second coming, he will assume this throne (Matt 19:28; Acts 15:15-17).

III. Review of the promised Kingdom. The kingdom that God unconditionally promised to Abraham’s descendants is a literal and earthly kingdom, that has not yet come, and is not the personal indwelling of God’s Holy Spirit.

IV. Those who told first century Jews of the Kingdom.

1. John the Baptist. Matthew 3:1-2. 1 In those days John the Baptist came preaching in the wilderness of Judea, 2 “Repent, for the kingdom of heaven is at hand.” 

2. Yeshua. Matthew 4:17. 17 From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.” 

3. The twelve disciples. Matthew 10:5-7. 5 These twelve Jesus sent out, instructing them, “Go nowhere among the Gentiles and enter no town of the Samaritans, 6 but go rather to the lost sheep of the house of Israel. 7 And proclaim as you go, saying, ‘The kingdom of heaven is at hand.’ 4. 70 Disciples. Luke 10:1,  After this the Lord appointed seventy others and sent them on ahead of him, two by two, into every town and place where he himself was about to go. Luke 10: 9  Heal the sick in it and say to them, ‘The kingdom of God has come near to you.’ 

V. Review of the offer of the Kingdom to Israel. 

1. John. Repent.” Repentance is a change of mind that bears fruit in a changed life (see v 8). “Kingdom of heaven.” This is the rule of heaven over the earth. The Jewish people of Yeshua’s day were looking for this messianic, or Davidic, kingdom to be established on this earth, and this is what John proclaimed as being “at hand.” The requirement that the people must repent in order for the kingdom to be established was new, and became a stumbling block to them. The rejection of Yeshua by the people delayed its establishment until the second coming of Christ (Matt 25 :31). The parables of Matthew 13 describe the condition of earth during the inter-advent age, which is the time between the first and second comings of Christ, and in which we are present now.

b. Yeshua. Like John the Baptist, Yeshua also preached the necessity of repentance before the messianic kingdom could be established.

c. The twelve disciples. This “Great Commission” was limited to going to Jewish people only. Not even Samaritans (mixed race of Jews and Gentiles who intermarried  after the Assyrian conquest of Israel in 722 B.C.) were included , because the Jews had to prepare spiritually for the coming messianic, earthly kingdom first. After their rejection of the King, the commission given to the same group was to go to the Gentiles (28:18-19). 

d. The seventy. The fact that seventy people could be sent out shows that Yeshua must have had a large following. Some manuscripts have 72. Only Luke records this mission. 

VI. Jews waiting for the Kingdom to come. 

1. Yeshua encouraged the Jews to pray for the “kingdom to come.” Matthew 6:9-10. 9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10 “Thy kingdom come, Thy will be done in earth, as it is in heaven.” 

2. Disciples at the ascension of Yeshua to heaven. Acts 1:6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel. 

3. Yeshua told the Jews were to pray for the Kingdom to come, where earth will have the Holiness of heaven present throughout it. 

4. At the time that Yeshua ascended to heaven, the Disciples asked if the Kingdom would come. Their answer was that its coming is unrevealed (Matt 24:36,42), but will eventually come (Romans 11:26). In the meantime, the gospel of the death, burial, and resurrection of Christ must be preached throughout the whole world. (1 Cor 15:1-8).

The Theocratic Program Offered At The First Advent Of Christ – Part 2

I. The Theocratic Program Offered At The First Advent Of Christ – Part 2.

II. Four Aspects To Part 2 (A-D).

A. The Theocratic Offer In Relation To The Old Testament Prophecies. 

The authenticity of the kingdom offer was substantiated by an appeal to the Old Testament promise. On numerous occasions the Lord explains a course of action, about which question had been raised, by appealing to Old Testament Messianic promises to show that He fulfilled that which Messiah would do at His coming. His right to possess the temple of God and cleanse it is justified by an appeal to a Psalm that was recognized as Messianic (John 2:17 with Ps. 69). His first public appearance in the synagogue brings forth a statement of Messiah’s work (Luke 4:18-19 with Isa. 61:1). The question as to whether He has been preceded by the promised Herald is established from the Messianic Scriptures (Luke 7:27 with Mal. 3:1). The question as to whether He is qualified to be the Messiah, personally, brings forth an exposition of the Messianic promise (Luke 20:41-44). The final cleansing of the temple is justified again by an appeal to the Messianic promise (Matt. 21:13 with Isa. 56:7). In the resurrection ministry Christ clearly established the relationship between the Old Testament prophets and Himself (Luke 24:25-27). Such citations are sufficient to show that Christ constantly appealed to the theocratic kingdom promises to explain His course of action.   

B. The Relation Of Christ To The Offer.

The kingdom was offered in the person of the king. The Lord’s statement is: “behold, the kingdom of God is within your midst” (Luke 17:21). The Lord is not asserting that His kingdom was to be a spiritual kingdom in the hearts of men. Such is contrary to the entire tenor of the Word of God. He is asserting that the kingdom to which they were looking was already “at hand” in the person of the king. The rightful king was present and all that was required was repentance on the part of the nation and a reception of Christ as the theocratic Messiah.  

C. The Contingency Of The Offer.

 1. The offer of the kingdom was a contingent offer. God knew full-well the response of the nation Israel to the offer of the kingdom, yet the establishment of the theocratic kingdom depended upon the repentance of the nation, the recognition of John the Baptist as the promised forerunner, and the reception of Jesus Christ as the theocratic king. More than one expositor has stumbled over the ultimatum of Christ, “I was not sent but unto the lost sheep of the house of Israel.” The only adequate explanation is to see, what our Lord understood clearly, the contingent nature of His message of the Kingdom. To put the matter in a word: the immediate and complete establishment of His Kingdom depended upon the attitude of the nation of Israel, to whom pertained the divine promises and covenants.

2. That our Lord clearly understood the contingent nature of His Kingdom message is plain from His evaluation of John the Baptist and his meteoric career. Every intelligent Jew knew that the final word of the final Old Testament prophet predicted the appearance of Elijah as the precursor to the establishment of the Kingdom. And Jesus declares, in Matthew 11, concerning John, “If you are willing to receive him, this is Elijah, that is to come.” Still later, when historical events have demonstrated the certainty of His rejection and death at the hands of the Jewish nation, our Lord again refers to John, but now the die is cast, “Elijah does first come and restore all thing,” He assures the disciples; but He adds, “I say unto you that Elijah is come already, and they knew him not.” [The sequence of thought is as follows: (1) Elijah is coming as the restorer (Mal 4:5; (2) he came, unrecognizable in the person of John the Baptist, and was killed; (3) Christ (the Son of Man) faces a like fate. The disciples seem to grasp only the first two points.]

3. I do not hesitate to say that you have here the key to one of the most puzzling problems of New Testament eschatology in relation to the Kingdom: The immediate establishment of the Mediatorial Kingdom on earth was contingent upon the attitude of Israel. Throughout both Testaments the blessings of the theocratic kingdom were made to depend upon the repentance of the individual and the reception of a new heart from the Messiah. Even in the theocratic administration of the Old Testament the unbeliever and the defiled were cut off from participation with the believing and prepared people. This is clearly presented by Peter in Acts when He calls upon the nation to repent (Acts 2:38; 3:19).   

D. The Bona Fide Offer.

 1. This offer of the kingdom was, nevertheless, a bona fide offer. It would be a mockery for God to present the theocratic kingdom if it were not a genuine offer. This Kingdom was offered to the nation in good faith, i.e. it would have been bestowed provided the nation had repented. The foreknown result made no difference in the tender of it, so far as the free agency of the nation is concerned; that result flowed from a voluntary choice. The national unbelief did not change God’s faithfulness, Rom. 3:3. It would be derogatory to the mission of Christ to take any other view of it, and the sincerity and desire of Jesus that the nation might accept, is witnessed in His tears over Jerusalem, in His address to it, in His unceasing labors, in sending out the twelve and the seventy, and in His works of mercy and love. It follows, then, that the Jews had the privilege accorded to them of accepting the Kingdom, and if the condition annexed to it had been complied with, then the Kingdom of David (2 Sam 7:8-16) would have been most gloriously reestablished under the the Messiah.  

 2. There are many who argue that the bona fide offer of a kingdom at the first advent minimizes the cross and leaves no place for the accomplishment of the redemptive program of God. In reply to this contention it may be said that the offer and the rejection of the theocratic kingdom was the design of God by which His eternal purpose was actually accomplished. That which accomplished the divine purpose of salvation through Christ’s death was the rejection of a kingdom offered to Israel.

 3. The question, “How, then, would the atonement have been made by the shedding of blood?” has nothing whatever to do with the sincerity of this offer, for “the manifold wisdom of God” would have been equal to the emergency, either by antedating to some other period, or by providing for it previously; or in some other, to us unknown, way. As it was, God’s purposes, “His determinate counsel,” are shaped by what was a foreseen voluntary choice of the nation. God’s mercy was willing to bestow, but the nation’s depravity prevented the gift. That the Kingdom would have been established had the nation believed, is evident from Deut., chap. 32; 2 Chron. 7:12-22; Isa. 48:18; Ps. 81:8-16, etc.

4. Paul’s argument in Romans proceeds on the supposition that the nation had the power of choice, that it willfully chose the evil, and that God in mercy overruled its fall for the salvation of the Gentiles. They stumbled and fell, not through necessity, and not because God’s Purpose required it, but solely through their own unbelief; and God’s plan, as the Omniscient, embraced the same as a foreknown result, and made provision accordingly.

 5. The principle that God makes a genuine offer, even though it is foreknown that it will not be accepted, is recognized in Scripture.   This first offer of the kingdom had been typified by the events at Kadesh-Barnea. There, this same nation, which had already tasted the discomforts of the desert, were given an opportunity to immediately enter their promised land. Thus, left to choose, they failed to enter, and returned to forty years more of wilderness wandering and added judgments. They might have entered the land in blessing; God knew they would not. Still, it was through their own choice that the blessing was postponed. Later they were brought again to the land after their judgments and afflictions in the wilderness. This time, however, it was without reference to their own choice.   

 6. There are some who hold that the offer could not have been a genuine offer because the Old Testament predicted His sufferings first, then His glory to follow. It is contended that the order makes the death necessarily to come first, and therefore there could have been no genuine offer of the kingdom. It is sufficient to point out that the prophets saw the events in the light of the rejection, in the actual order in which it took place, not in its contingent order. This order does not violate the genuineness of the offer, but does show that the rejection of the offer was the appointed means of accomplishing God’s desired end. 

7. Some contend that neither, the Lord nor John, ever offered Israel an earthly kingdom, but only a spiritual kingdom. Such a view entirely fails to comprehend the nature of “the kingdom” preached by John, the Lord, and His disciples. The fact has been shown that they preached the same kingdom that the Old Testament promised, and Israel expected without change of concept whatsoever  

The Theocratic Program Offered At The First Advent Of Christ (Part I)

I. The Theocratic Program Offered At the First Advent Of Christ – Part I

II. Overview.

There are different views currently held as to the kingdom that was announced at the first advent of Christ. The liberal view is that Jesus adopted the social and political aspirations of the people of His day and announced a kingdom in close conformity to that expected by Israel on the basis of the Old Testament prophecies. However, during the course of His life it became apparent that Israel would not receive His offered kingdom and therefore He abandoned that expectation because of the opposition and subsequent discouragement. The spiritualized view is that Jesus adopted the spiritual elements of the Old Testament prophets, abandoning all the political and national aspects, and offered a spiritual kingdom to all who would believe. The literal view, supported by the study of the New Testament, is that the kingdom announced and offered by the Lord Jesus was the same theocratic kingdom foretold through the Old Testament prophets (2 Samuel 7:8-16).

III. The Old Testament Theocracy Was Offered.

 A. Preview.

1. The kingdom offered to Israel was the same theocracy anticipated in the Old Testament, but for all His repeated mention of the Kingdom of God, Jesus never once paused to define it. Nor did any hearer ever interrupt him to ask, “Master, what do  these words, ‘Kingdom of God’, which you use so often, mean?” On the contrary, Jesus used the term as if assured it would be understood, and indeed it was. The Kingdom of God lay within the vocabulary of every Jew. It was something they understood and longed for desperately. 

2. The New Testament begins the announcement of the kingdom in terms expressive of its being previously well known. The preaching of the kingdom, its simple announcement, without the least attempt to explain its meaning or nature, the very language in which it was conveyed to the Jews, all presupposed that it was a subject familiar to all. John the Baptist, Jesus, and the Seventy, all proclaimed the kingdom in a way, without definition or explanation, that indicated that their hearers were acquainted with its meaning. 

3. In the works and teaching of Christ may be found every aspect of the prophetic Kingdom. It is basically spiritual; so much so that “Except a man be born anew” he cannot even see the Kingdom of God. Its ethical aspect is fully set forth in the Sermon on the Mount. The correction of social evils appears in Christ’s forecast of the establishment of His Kingdom when all such evils shall be sternly gathered out by supernatural agency. The ecclesiastical nature of His Kingdom is recognized when He whips the money-changers out of the temple. Why not simply ignore the temple if, as some say, that God is done with Israel and the theocratic idea? On the contrary, He lays claim to the Jewish temple, and quotes a prophecy of the Kingdom in defense of His action, “My house shall be called a house of prayer for all nations.” Even the political aspect of the prophetic kingdom is assigned an important place in Matthew 25, which presents Christ’s own description of Himself sitting upon a throne of glory judging between living nations on earth. As to the physical aspects of His kingdom, read the New Testament record of blind men that saw, lame that walked, deaf that heard, lepers that were cleansed; read the record of multitudes fed by supernatural power; read the records of deliverance from the hazards of wind and storm and violence. 

4. The kingdom (2 Sam 7:8-16) will be a literal, earthly kingdom, with Godly righteousness ruling over it. 

B. The recognition of the Messiah. 

1. Christ at His birth was recognized as Messiah. The angelic messenger, announcing His birth to Mary, made it clear concerning the work of Mary’s Son: ”  And, behold, thou shalt conceive in thy womb, and bring forth a son, and shall call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob (Israel) forever; and of his kingdom there shall be no end [Luke 1:31-33].”   

2. The hymn of thanksgiving voiced by Mary (Luke 1:46-55) makes it also clear that Mary so understood the angelic announcement. Elizabeth spoke prophetically of the advent of “my Lord” before His birth (Luke 1:43) as moved by the Holy Spirit (Luke 1:41). To Simeon, who was “waiting for the consolation of Israel” (Luke 2:25), the fact was revealed, and the Person of Christ was clearly discerned, as we observe from his prophecy (Luke 2:29-35). Anna, the prophetess, who “looked for redemption in Jerusalem” (Luke 2:38), saw the fulfillment of her hopes in the Messiah who had appeared. The wise men came looking for the one “that is born King of the Jews” (Matt. 2:2) and were given divine attestation that they had found the One in whom their hopes could be realized. Matthew, “writing to present Jesus as the Messiah to Israel,” begins his record with the genealogy which traces the lineage, not, as might have been expected, to Abraham alone, in whose lineage He might come to redeem, but to David, in whose lineage He might come to reign. All the events associated with His birth attest His Messiahship. 

C. The Messiah announced by His herald. 

Christ is preceded by the forerunner who announces the approach of the kingdom. The ministry of John the Baptist, according to the Lord’s own words (Matt. 11:13-14; 17:10-13), was that ministry anticipated by Malachi (4:5-6) in which one would announce the arrival of the King of Israel. John’s spoken word is significant: “Repent, for the kingdom of heaven is at hand” (Matt. 3:2). Without defining the concept of the kingdom in his mind, he simply announces the imminence of that theocracy. The baptism administered by John was the ritual of cleansing through the application of water, dependent upon the confession of sins, in anticipation of the coming of the Messiah, administered by one born in the priestly line. It was a confession of sinfulness, of need, and of anticipation of One coming who, according to the Old Testament expectation, would fully meet that need. It identified those who were, like John, anticipating the Messiah. 

D. The theocracy announced by Christ. 

Jesus Christ, both in His own ministry and in that ministry committed to the disciples, announced the fact that the theocratic kingdom was at hand. After the termination of the ministry of the Herald (Matt. 4:12), the Lord began his public ministry with the announcement: “Repent: for the kingdom of heaven is at hand” (Matt. 4:17). In sending out the twelve, Jesus commissioned them to preach, saying, “The kingdom of heaven is at hand” (Matt. 10:7). The seventy are sent forth and the command is given: “say unto them, The kingdom of God is come nigh unto you.” (Luke 10:9, 11). To these messengers the word is spoken: Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which you see, and have not seen them; and to hear those things which you hear, and have not heard them [Luke 10:23-24]. 371 By the term “at hand” the announcement is being made that the kingdom is to be expected imminently. It is not a guarantee that the kingdom will be instituted immediately, but rather that all impending events have been removed so that it is now imminent.

E. The theocratic message limited to Israel. 

The kingdom that was announced was announced “only to Israel.” These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter not: But go rather to the lost sheep of the house of Israel. And as you go, preach, saying, The kingdom of heaven is at hand [Matt 10:5-7]. I am not sent but unto the lost sheep of the house of Israel [Matt. 15:24]. It is for this reason that Paul could say that “Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promise made unto the fathers” (Rom. 15:8). There could be no universal blessings of the Abrahamic covenant applied to the Gentiles until Israel had experienced the realization of the theocratic kingdom, in which kingdom and in whose King the nations would be blessed.

F. The theocratic message confirmed. 

1. The authenticity of the kingdom offer was substantiated by signs and miracles. When John the Baptist asked Christ, “Art thou he that should come, or do we look for another?” (Matt. 11:3), doubtless because John felt the Messiah could not be received if the forerunner had been rejected, the Lord replied:

“Go and shew John again those things which you do hear and see: The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is he, whosoever shall not be offended in me [Matt. 11:4-6].” (It was the witness of these such miracles that would go with the disciples as they traveled and witnessed to pagans: “I saw Him restore sight to the blind;” I saw Him cleanse lepers;” “I saw Him restore hearing to the deaf:” “I saw Him raise the dead;” “I saw Him preaching to all, even the poor;” 

2. The signs given by Christ were evidences of the power that would reside in the theocratic king and manifestations of the blessings that would exist in the kingdom. 

[The miracles of Christ] are so related to the kingdom that they cannot be separated from it without mutual defacement. Thus it is represented by Jesus Himself (Matt. 12:28), “But if I cast out devils by the Spirit of God, then the kingdom of God is come unto (or as some, upon) you”. Here we have:

a. The relationship existing between the kingdom and miracles; that without the latter the former cannot be revealed. b. That miracles are a manifestation of possessed power, which Jesus will exert when He establishes His kingdom. c. That the miraculous casting out of devils, or Satan, is an event connected with the kingdom, and its accomplishment through Jesus is thus verified as predicted, e.g., Rev. 20:1- 6. 4. That the miraculous casting out of devils by Jesus is a premonition, anticipating, foreshowing, or foreshadowing, like the transfiguration, of the kingdom itself. The miracles then are assurances vouchsafed that the kingdom will come as it is predicted. The miracles of Jesus are so varied and significant in the light of the kingdom that it can be readily perceived how they give us the needed confidence in its several requirements and aspects. The resurrection of dead ones is connected with the kingdom; that the keys of death hang at Christ’s girdle is shown in the miracles of [raising the dead].

3. Sickness and death are banished from the inheritors of the kingdom; the numerous miracles of healing various sicknesses and of restoring the dying, establish the power existing that can perform it. The utmost perfection of body is to be enjoyed in the kingdom; this is foreshadowed by the removal of blindness, lameness, deafness, and dumbness. Hunger, thirst, famine, etc., give place to plenty in the kingdom; the miracles of feeding thousands attest to the predicted power that will accomplish it. The natural world is to be completely under the Messiah’s control in that kingdom; the miracles of the draught of fish, the tempest stilled, the ship at its destination, the walking on the sea, the fish bringing the tribute money, the barren fig tree destroyed, and the much-ridiculed one of water changed into wine, indicate that He who sets up this kingdom has indeed power over nature. The spiritual, unseen, invisible world is to be, as foretold, in contact and communication with this kingdom; and this Jesus verifies by the miracles of the transfiguration, the demoniac cured, the legion of devils cast out, passing unseen through the multitude, and by those of His own death, resurrection and ascension. Indeed there is scarcely a feature of this kingdom foretold which is to be formed by the special work of the Divine, that is not also confirmed to us by some glimpses of the Power that shall bring them forth. The kingdom is designed to impart the most extraordinary blessings to renewed man and nature, but all this is to be done through One who, it is said, shall exert supernatural power to perform it. It is reasonable therefore to expect that as part of the developing of the plan itself, that when He first comes, through whom man and nature are to be regenerated, a manifestation of power, more abundant and superior to everything preceding, over man and nature should be exhibited, to confirm our faith in Him and His kingdom. In the eye witness account of Jesus stilling the storm (Mark 8:23-27); the disciples affirmed that Jesus had power over all of creation. The incident does not teach that we will all “enter a storm, be in a storm, or be leaving a storm.” Neither do the miracles of Christ teach that we will all lose our sight, or hearing, or become leprous, etc. The power of Christ, “over all,” is the key to these related Scriptures. 

4. Every miracle which the Lord performed, then, may be understood to be not only a demonstration of the theocratic power of the Messiah, but also that which depicts the conditions which will exist in the theocratic kingdom when it is established.   

The Kingdom Program In The New Testament

I. The Kingdom Program In The New Testament.

II. Introduction.

A. It is a well established fact that the Jews at the time of Christ were anticipating a literal fulfillment of the Old Testament theocratic kingdom promises. 

B. It has been universally admitted by writers of prominence (e.g. Neander, Hagenbach, Schaff, Kurtz, etc.) whatever their respective views concerning the Kingdom itself, that the Jews, including the pious, held to a personal coming of the Messiah, the literal restoration of the Davidic throne and kingdom, the personal reign of Messiah on David’s throne, the resultant exaltation of Jerusalem and the Jewish nation, and the fulfilment of the Millennial descriptions of that reign. It is also acknowledged that the utterances of Luke 1:71; Acts 1:6; Luke 2:26, 30, etc., include the above belief, and that down, at least to the day of Pentecost, the Jews, the disciples, and even the apostles held to such a view. 

C. Such highly regarded theologians, as shown in the above paragraph, regarded the prophecies and covenanted promises as literal (i.e. in their naked grammatical sense); and, believing in the fulfilment, looked for such a restoration of the Davidic Kingdom under the Messiah, with an increased power and glory befitting the majesty of the predicted King; and also that the pious of former ages would be raised up from the dead to enjoy the same. 

D. The Kingdom is an unconditional promise between God and Abraham, and his descendants, as is shown below.

E. Kingdom Particulars. 

1. Genesis 12:1-3. See “I will make you a great nation.” The covenant made with Abraham.

a. Now the LORD said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. “And I will make of you a great nation,” and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”

b. This passage shows a literal land that God has promised, with an unconditional promise, to Israel, and only to promise.

2. Genesis 15:18-21. A land promise made with Abraham.

a. 18 On that day the LORD made a covenant with Abram, saying, “To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates, 19 the land of the Kenites, the Kenizzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the Amorites, the Canaanites, the Girgashites and the Jebusites.”

b. The boundaries of the Promised Land are now given for the first time. This promise has not yet been fulfilled, but will be when Christ returns.

3. Genesis 17:8. The millennial fulfillment of the Abrahamic covenant. 

a. And I will give to you and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting possession, and I will be their God.”

b. The promise is for an “everlasting possession,” and awaits the establishment of the millennial kingdom.

4. Genesis 26:1-4. The covenant repeated to Isaac.

a. 1 Now there was a famine in the land, besides the previous famine that had occurred in the days of Abraham. So Isaac went to Gerar, to Abimelech king of the Philistines. 2 And the LORD appeared to him and said, “Do not go down to Egypt; stay in the land of which I shall tell you. 3 Live for a time in this land and I will be with you and bless you, for to you and to your descendants I will give all these lands, and I will establish the oath which I swore to your father Abraham. 4 I will multiply your descendants as the stars of heaven, and will give your descendants all these lands; and by your descendants all the nations of the earth shall be blessed, 

b. The covenant that God had made to Abraham has now been made with Isaac, the son of Abraham.

5. Genesis 28:10-15. The covenant repeated to Jacob.

a. 10 Then Jacob departed from Beersheba and went toward Haran. 11 He came to a certain place and spent the night there, because the sun had set; and he took one of the stones of the place and put it under his head, and lay down in that place. 12 He had a dream, and behold, a ladder was set on the earth with its top reaching to heaven; and behold, the angels of God were ascending and descending on it. 13 And behold, the LORD  stood above it and said, “I am the LORD, the God of your father Abraham and the God of Isaac; the land on which you lie, I will give it to you and to your descendants. 14 “Your descendants will also be like the dust of the earth, and you will spread out to the west and to the east and to the north and to the south; and in you and in your descendants shall all the families of the earth be blessed. 15 “Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you.” 

6. Genesis 49: 10.The blood line of Abraham, Isaac, and Jacob.

a. “The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh comes, And to him shall be the obedience of the peoples.

b. The Messianic line will go through the tribe of Judah.

7. Joshua 21:43. The promised land received.

a. So the LORD gave Israel all the land which He had sworn to give to their fathers, and they possessed it and lived in it.

b. God kept His promises to give Israel the land of Canaan. It is true that the Israelites had not yet fully conquered it, but God said that they would do so gradually, per Deu 7:22. “The LORD your God will clear away these nations before you little by little; you will not be able to put an end to them quickly, for the wild beasts would grow too numerous for you.” The promise of Gen 15:18-20, involving a larger territory will be fulfilled in the millennial kingdom age.

8. 1 Kings 4:21. The reign of Solomon over the promised land.

a. “Now Solomon was ruling over all the kingdoms from the Euphrates River to the land of the Philistines and to the border of Egypt; they brought tribute and served Solomon all the days of his life.”

b. Solomon reigned over almost all of the territory that was promised to Abraham. 

9. God’s Covenant with David (NASB note) 2 Samuel 7:8-17. 

a. 8 Now therefore, thus you shall say to My servant David, ‘Thus says the Lord of hosts, “I took you from the pasture, from following the sheep, to be ruler over My people Israel. 9 I have been with you wherever you have gone and have cut off all your enemies from before you; and I will make you a great name, like the names of the great men who are on the earth. 10 I will also appoint a place for My people Israel and will plant them, that they may live in their own place and not be disturbed again, nor will the wicked afflict them any more as formerly, 11 even from the day that I commanded judges to be over My people Israel; and I will give you rest from all your enemies. The Lord also declares to you that the Lord will make a house for you. 12 When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. 13 He shall build a house for My name, and I will establish the throne of his kingdom forever. 14 I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men, 15 but My lovingkindness shall not depart from him, as I took it away from Saul, whom I removed from before you. 16 Your house and your kingdom shall endure before Me forever; your throne shall be established forever.”’” 17 In accordance with all these words and all this vision, so Nathan spoke to David.

b. The kingdom that is identified in this passage, and above, is shown as being a literal and earthly kingdom, which was promised by God to the descendants of Abraham. 

F. The kingdom offered to Israel, by the coming “King.”

1. Qualifications for the King. Deu 17:15. 

a. you shall surely set a king over you whom the LORD your God chooses, one from among your countrymen you shall set as king over yourselves; you may not put a foreigner over yourselves who is not your countryman. 

b. The King must be One of God’s own choosing.

2. The kingdom as was offered, was offered only to Jews, but not described; is not a Christian formula for salvation.  Jews had been taught about the Kingdom.

a. Matt 3:2. Offered by John the Baptist. “Repent, for the kingdom of heaven is at hand.” 

b. Matt 4:17. Offered by Jesus. From that time Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.” 

c. Matt 10:7. Disciples told by Jesus to offer the kingdom. “And as you go, preach, saying, ‘The kingdom of heaven is at hand.’

d. Luke 10:10. The 70 disciples told by Jesus to offer the kingdom. “and heal those in it who are sick, and say to them, ‘The kingdom of God has come near to you.”

e. Luke 17:20-21. Jesus responds to Pharisees about the timing of the Kingdom. 20. Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, “The kingdom of God is not coming with signs to be observed; 21. nor will they say, ‘Look, here it is!’ or, ‘There it is!’ For behold, the kingdom of God is in your midst.” [The necessary requirements of the kingdom were present, and needed only to be recognized. It can not mean “within you,” (as KJV translates), for the kingdom was completely unconnected with the Pharisees to whom Jesus was speaking (vs 20). 

g. Matt 6:10. Jesus told the Jews to pray for the kingdom to come. “Your kingdom come. Your will be done, On earth as it is in heaven.”

f. Acts 1:6-7. [The disciples did not believe that “the kingdom had come,” at the time of the ascension to heaven by Jesus, and confirmed by Jesus] 6. So when they had come together, they were asking Him, saying, “Lord, is it at this time You are restoring the kingdom to Israel?” 7. But He said to them, “It is not for you to know periods of time or appointed times which the Father has set by His own authority; 

III. When Will The Kingdom Come?

A. Matthew 24:29-30. ²⁹ “But immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. ³⁰ And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. [The Kingdom will come at the end of the tribulation when Jesus returns to earth from heaven].

B. Revelation 19:11-16. ¹¹ And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. ¹² His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. ¹³ He is clothed with a robe dipped in blood, and His name is called The Word of God. ¹⁴ And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. ¹⁵ From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. ¹⁶ And on His robe and on His thigh He has a name written, “KING OF KINGS, AND LORD OF LORDS.” (The kingdom will come at the end of the campaign of Armageddon, when Jesus returns from heaven to earth, with the armies of heaven [Old Testament and New Testament saints, and angels] as the King of the kingdom.

C. Zechariah 14:1-5. 8. 1 Behold, a day is coming for the Lord when the spoil taken from you will be divided among you. ² For I will gather all the nations against Jerusalem to battle, and the city will be captured, the houses plundered, the women ravished and half of the city exiled, but the rest of the people will not be cut off from the city. ³ Then the Lord will go forth and fight against those nations, as when He fights on a day of battle. ⁴ In that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south. ⁵ You will flee by the valley of My mountains, for the valley of the mountains will reach to Azel; yes, you will flee just as you fled before the earthquake in the days of Uzziah king of Judah. Then the Lord, my God, will come, and all the holy ones with Him! 9. And the Lord will be king over all the earth; in that day the Lord will be the only one, and His name the only one. 11 and there will no longer be a curse. (The kingdom will at the end of the tribulation, at the end of the campaign of Armageddon, when Jesus and His holy ones (Angels and saints of the OT and NT). The effects of the curse of Genesis 3:14-19 will be no more. It will be the only time of “peace on earth, and good will to men” (Luke 2:14-16).

D. Rom 11:19. Gentiles will be grafted into the kingdom blessings of Israel.¹⁹ You will say then, “Branches were broken off so that I might be grafted in.”

E. Rom 11:28-29; 32 . The unconditional promise of Gen 12:1-3 fulfilled. Because the promises made to the patriarchs are irrevocable, Israel must be restored. “all…all.” i.e., Jews and Gentiles alike. “28 From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God’s choice they are beloved for the sake of the fathers; 29 for the gifts and the calling of God are irrevocable. 32. For God has shut up all in disobedience so that He may show mercy to all.”

Kingdom Concept In The Old Testament – Part 4 – Under The Prophets

I. Kingdom Concept In The Old Testament – Part 4 – The Theocratic Kingdom Under The Prophets

A. With the decline of the nation under the kings who succeeded Solomon, the last divinely appointed ruler, we find the rise in importance in the prophetic office. The prophets were the divinely appointed spokesmen for God, who relayed God’s message to the kings, who sometimes obeyed, but with greater frequency did not. King and priest were to yield to the authority of the Prophet, simply because the latter directly revealed the will of the Supreme King. 

B. The prophet Ezekiel traces the departure of the Shekinah Glory, which, in the Old Testament, was a symbol of the presence of God. With the departure of the Shekinah Glory from the temple (Ezek. 8:4; 9:3; 10:4; 10:18; 11:22, 23), God marks the close of the theocratic kingdom in Israel’s past history and the nation and the kings that were to have manifested that kingdom were scattered out of their land. The “times of the Gentiles” began, in which Israel is set aside until Messiah should come. The future theocratic kingdom now becomes the major theme of the prophets’ message. That line of revelation, which began as a small stream, now becomes a great river, flooding the Word with knowledge concerning the kingdom to be established in its final form. It is referred to by nearly every Old Testament prophet: Isaiah 2:1-4; Jeremiah 23:1-8; Ezekiel 20:33-42; Daniel 2:31-45; Hosea 3:4-5; Joel 2:28-32; Amos 9:9-15; Obadiah 1:15-21; Micah 4:1-5:5; Zephaniah 3:8-20; Haggai 2:1-9; Zechariah 2:1-13; Malachi 3:1-5. In addition, it is referred to frequently in the Psalms (e.g., 2:1-12). While these and other prophecies will be studied in detail later to develop the full doctrine of the kingdom, certain facts concerning the prophetic anticipation of the theocratic kingdom may be observed here. The kingdom is: 

1. To be theocratic. The King will be “Emmanuel…God with us,” for He is by human birth a rightful heir to David’s throne and born of a virgin in Bethlehem: Isaiah 7:14; Matthew 1:22-23; Isaiah 11:1-5; Jeremiah 23:5; Ezekiel 34:23; 37:24; Hosea 3:4-5; Micah 5:2. 

2. To be heavenly in character: Isaiah 2:4. 11:4-5; Jeremiah 33:14- 17; Hosea 2:18. 

3. To be in Jerusalem and worldwide. 

a. First, Emmanuel’s kingdom will be in the earth: Psalm 2:8; Isaiah 11:9, 42:4; Jeremiah 23:5; Zechariah 14:9. 

b. Second, Emmanuel’s kingdom will be centered at Jerusalem: Isaiah 2:1-3; 62:1-7; Zechariah 8:20-23. 

c. Third, Emmanuel’s kingdom will be over regathered and converted Israel: Deuteronomy 30:3-6 Isaiah 11:11-12;; Jeremiah 23:6-8; Ezekiel 37:21-25; Micah 4:6-8. 

d. Fourth, Emmanuel’s kingdom shall extend to the nations in earth: Psalm 72:11, 17; Isaiah 55:5; Daniel 7:13-14; Micah 4:2; Zechariah 8:22. … 

4. To be established by the returning king: Deuteronomy 30:3; Psalm 50:3- 5; Zechariah 2:10-13; Malachi 3:1-4. 

5. To be spiritual. The kingdom is not incorporeal or separate from that which is material, but still it is spiritual in that the will of God will be directly effective in all matters of government and conduct. The joy and blessedness of fellowship with God will be experienced by all. The universal, temporal kingdom will be conducted in perfect righteousness and true holiness. The kingdom of God will again be “in the midst” (Luke 17:21) in the person of the Messiah King and He will rule in the grace and power of the sevenfold Spirit (Isa. 11:2-5).

C. In summary, the prophetic anticipation of the theocratic kingdom as follows: 

1. First, as to its literality, the future kingdom will not be merely an ideal kingdom. It will be as literal as the historical kingdom of Israel. All prophecy from first to last, asserts and implies such literality; in such details as location, nature, ruler, citizens, and the nations involved; in the fact that it will destroy and supplant literal kingdoms; in its direct connection as a restoration and continuation of the historical and Davidic kingdom. 

2. Second, the time of its establishment often seems near to hand; it will come “in a little while”. Yet other statements indicate that it is far in the future after “many days” and in the “latter days.”

3.Third, the Ruler of this future kingdom will be both human and divine. He is called “a Man”, “a Son of Man”, the Son of God, a Shoot of the stock of Jesse, a Righteous Branch of David, God, the Lord Yahweh, Wonderful-Counselor, the Mighty God, the Father of Eternity, the Prince of Peace.

4. Fourth, the kingdom set forth in Old Testament prophecy is monarchial in form. The ruler sits upon a “throne” and the government is “upon His shoulder”. He receives his authority and holds it by divine grant. All the functions of government are centered in His Person. Isaiah sees Him and names Him as “Judge”, “Lawgiver”, and “King.”

5.Fifth, in its external organization, the prophets picture the Kingdom with the Mediator-King at its head; associated with Him are “princes”; the “saints” possess the Kingdom; the nation of Israel is given the place of priority; and the subjects include all tribes and nations.

6. Sixth, as to the nature of this Kingdom and its effect in the world the prophets all agree that its complete establishment will bring about such a sweeping change in every department of human life that the result is spoken of as “a new heaven and a new earth.”

D. The Old Testament prophets describe the Mediatorial Kingdom as first of all, a spiritual affair. It brings forgiveness of sin, spiritual cleansing, the provision of divine righteousness, a new heart and a new spirit, a direct knowledge of God, inward harmony with the laws of God, the outpouring of the Spirit upon all flesh, and the restoration of joy to human life [Jer. 31:34; Ezek. 36:24-28; Zech. 8:20-23; Jer. 31:33; Joel 2:28; Isa. 35:10]. 

E. The Kingdom will also be ethical in its effects, “a proper estimate of moral values.” An adjustment of moral inequalities will sweep through every department of human relations [Isa. 32:5; 40:4; Jer. 31:28-30]. 

F. The establishment of this Kingdom will also introduce great social and economic changes; war will be eliminated; arts and sciences will be turned to economic uses; worldwide peace is ushered in; social justice for all [Zech. 9:10; Isa. 2:4; 9:7; 42:3; 65:21-22; Ps. 72:1-4; 12-14; Zeph. 3:9]. 

G. The more completely physical aspects of life will also feel the effects of this Mediatorial Kingdom. Disease will be abolished. Long life will be restored; death will be experienced only by those incorrigible and sturdy individualists who rebel against the laws of the Kingdom. The ordinary hazards of physical life will be under supernatural control. The earth shall be under the direct control of the One whose voice even the winds and the waves obey; geological changes; climatic changes; a great increase in the fertility and productivity of the soil [Isa. 32:14; 35:5-6; 65:20-22; Zech. 14:3-4; Amos 9:13; Isa. 11:6-9; 32:15-16]. 

H. In what may be called the political sphere, a central authority is set up for the settlements of international disputes: “Out of Zion shall go forth the Law, and the Word of Yahweh from Jerusalem” [Isa. 2:4; 32:18; Amos 9:14-15; Ezek. 37:1 ff.; Isa. 60:1-4]. 

I. The Mediatorial Kingdom will also have an ecclesiastical aspect. The supreme Ruler combines in His Person the offices of both King and Priest. Church and State become one in aim and action [Ps. 110:1-7; Ezek. 37:26-28; 43:1-7; Isa. 61:6; 66:23; Zech. 14:16-19]. 

J. Such is the nature of the Kingdom as presented in Old Testament prophecy. And I would like to suggest just here that it satisfies and reconciles all legitimate viewpoints. The Kingdom is spiritual, ethical, social, economic, physical, political and ecclesiastical. To single out any one of these aspects, and deny the others, is to narrow the breadth of the prophetic vision. 

K. It thereby becomes quite evident that the departure of the presence of the Lord from Israel, and the captivity and dispersion of the theocratic nation, did not nullify the expectation of the establishment of the theocratic kingdom. 

L. The Prophets, with one voice, describe this one Kingdom, thus restored, in terms expressive of the most glorious additions. They predict, from the Psalmist down to Malachi, a restoration of the identical overthrown Kingdom, linked with the most astounding events which shall produce a blessedness and glory unexampled in the history of the world.…Since the overthrow of the Theocratic Davidic Kingdom, these predicted events have not taken place as delineated, and therefore, the predicted, covenanted Kingdom has not yet appeared. It is the same Kingdom overthrown that receives those additions, and not another Kingdom that obtains them; so, no professed Kingdom, however loudly proclaimed and learnedly presented, should, lacking these, be accepted by us. Those additions are so great in their nature, so striking in their characteristics, so manifesting the interference of the Supernatural, that no one can possibly mistake when this Kingdom is restored. After the downfall of the Davidic Kingdom (2 Samuel 7:8-16), the Prophets predict this Kingdom as future.   

II. The following Kingdom Program teachings will be discussed, as follows.

A. The Kingdom Program In The New Testament.

B. The Kingdom Program In The Present Age.

Kingdom Concept In The Old Testament – Part 3 – Under The Judges And Kings

I. Kingdom Concept In The Old Testament – Part 3 – The Theocratic Kingdom Under The Judges And Kings .

A. Under The Judges.

1. When Israel accepted the lordship of Yahweh, God (Yahweh) moved to a new administration of the theocratic kingdom, an administration through the judges (Judg. 2:16, 18; Acts 13:20). The statement of Gideon is clear: “Then the men of Israel said unto Gideon, Rule over us, both you, and your son, and your sons’ son also: for you have delivered us from the hand of Midian, and Gideon said unto them, I will not rule over you, neither shall my son rule over you: the Lord shall rule over you [Judg. 8:22-23].” 

2. Gideon refused the place of absolute authority, for such was to belong to God. The experience of Samuel with the Lord (1 Sam. 3:1-18) reveals that God was actively administering the affairs in Israel through this human agency. The acceptance of Samuel by Israel (1 Sam. 3:19-4:1) is the recognition by the people that Samuel is the divinely appointed representative of the theocracy. Such administration continued until the close of Samuel’s life, when: “all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, and said unto him, behold, you are old, and your sons do not walk in your ways: now make us a king to judge us like all the nations” [1 Sam. 8:4-5].”  

3. The spiritual declension of Israel is noted in the closing history of the period of the judges. “Every man did that which was right in his own eyes” (Judg. 21:25). This spiritual condition brought about the rejection of the form of the theocracy under which God had operated and brought about the request for the king like all the nations. God revealed to Samuel that such an action constituted a rejection of the theocracy, for “they have not rejected you, but they have rejected me, that I should  reign over them” (1 Sam. 8:7). God, therefore, passed to a new administration of the theocratic kingdom, “the administration through the kings who ruled over Israel.”

B. Under The Kings. 

1. The monarchial form of government was God’s ideal for the theocratic kingdom. Such a king had been promised to Abraham (Gen. 17:5-7) and to Jacob (Gen. 35:11). The authority of the kingdom was to reside in a king eventually (Gen. 49; Num. 24:17). At the induction of Saul into the kingly office the appointment was seen to be a divine appointment, for Samuel announced, “behold, the Lord has set a king over you” (1 Sam. 12:13). And yet Samuel reminds Israel that they had sinned in repudiating the former form of the theocracy, saying, “you have this day rejected your God” (1 Sam. 10:19), and adding, “your wickedness is great, which you have done in the sight of the Lord, in asking you a king” (1 Sam. 12:17). “No deeper insult could scarcely be offered to God than such a request indicated. This is seen by considering the Being who condescended to be their Ruler, the blessing that He promised, and the design He had in view in becoming, in a direct manner, King over the nation. The only extenuation for such “wickedness,” as Samuel intimates, is found in their distressed circumstances, also brought upon them by unbelief.” 

2. The institution of this kingdom form of theocratic administration carries the theocratic kingdom a step further toward its ultimate completion. Concerning the king himself, his very kingship was of an entirely religious character and implied a unity of the heavenly and earthly rule over Israel through him, who as God’s substitute, sat “upon the throne of the kingdom of God over Israel” (I Ch. 17:14; 28:5; 29:23), who was “God’s anointed” (I Sam. 24:10).

3.  It is a mistake to visualize this theocracy over Israel as merely typical of the future theocracy.  The Theocratic ordering, or government, which for the time adopted these rites and observances, is never represented as a type. This is utterly opposed by covenant, and prophecy, and fact. The Theocracy did not foreshadow something else, but was itself the Kingdom of God in its initiatory form, a commencement of that rule of God’s as earthly King, which, if the Jews had rendered the obedience required, would have extended and widened itself until all nations had been brought under its influence and subjection. 

4. That this was a continuing part of the theocratic kingdom program is observed from the fact that perfect obedience on the part of the kings was demanded by God. According to Samuel’s statement, God pardons the nation on the conditions that it still, with the king included, acknowledges him as the continuous Supreme Monarch, and that the king chosen shall enforce the laws given by his Superior in authority. In this entire transaction God’s theocratic rule is preserved intact. The earthly king was under certain imposed restrictions, and was threatened, in case of disobedience, with the displeasure of, and punishment from, the still recognized Civil Head of the nation. This was felt and freely confessed by Saul (I Sam. 13:12, and 28:15), David (1 Sam. 6:20, and 7:23-26, etc.), Solomon (I Kings 3:8-9, and 6:12-14, also chap. 8, etc.), and others.  

5. Early in Saul’s reign it was announced that God had rejected him (1 Sam. 13:11-14). The authority was transferred to David (1 Sam. 16:1-13) and his reign was particularly associated with the development of the theocratic kingdom. This is noted in two areas. 

a. (1) God identified His kingdom with the Davidic kingdom. The Theocracy and Davidic kingdom, in virtue of a special and peculiar covenant relationship between the two, were regarded as one, and in the future so identical in destiny that they are inseparably linked together; this is evidenced by three things: (1) The Davidic throne and Kingdom is called the Lord’s. So, e.g. in I Chron. 28:5, it is “the throne of the Kingdom of the Lord over Israel”; in 2 Chron. 13:8, “the Kingdom of the Lord”; and in 2 Chron. 9:8, the King is placed by God “on His throne to be King for the Lord thy God.” (2) The King was expressly designated “the Lord’s Anointed” (1 Sam. 24:6, 2 Sam. 19:21, etc.). (3) The Prophets, after the establishment of the Davidic throne and kingdom, invariably identify the glorious Kingdom of God, the blessed Theocratic rule, as manifested through the same, e.g. Jeremiah chap. 33 and 36, Amos 9, etc. The reason for this lies in the firm and perpetual union. 

b. (2) God entered into an eternal, unconditional covenant with David (2 Sam. 7:16) in which God guaranteed that the Davidic kingdom should be the kingdom in which the theocratic kingdom should come to full realization as one from David’s line reigned forever. Suffice it to say that God has now developed the theocratic kingdom to the point where it has assumed the form of a monarchy over which a God appointed king reigned and Messiah will come to bring the program to completion in that form. The Davidic Kingdom is that which will follow Jacob’s trouble (Jeremiah 30:7, the coming days of Tribulation that will come upon all Israel (Jacob), and will be an earthly kingdom that has not yet come upon the earth). 

Kingdom Concept In The Old Testament – Part 2 – In Eden – Under Human Government – Under The Patriarchs

Kingdom Concept In The Old Testament – Part 2 – The Theocratic Kingdom In Eden – Under Human Government – Under The Patriarchs

A. In Eden.

1. A true theocracy was established at the time of creation, when God was recognized as sovereign and the sovereignty that belonged to God was delegated unto man, who was to rule over the earth in an exercise of mediate authority. In this theocracy Adam was seen to derive his authority from God and therefore, since he was called upon to be in submission, the rulership was God’s. Authority to rule in the theocracy must have belonged to Adam or else Christ in His reign could not be contrasted with Adam and the name “Last Adam” belong to Him (1 Cor. 15:22-24, 45). “Let them have dominion” (Gen. 1:26) established the theocratic relationship. The responsibility to “subdue” the earth was an exercise of theocratic authority. Submission to her husband was enjoined upon Eve in that Adam was the divinely appointed ruler in the theocracy.

2. The kingdom of God was actually realized in the Garden of Eden. There God ruled and reigned supreme, with all His subjects giving Him the proper obedience that is befitting a King. All the blessings that can flow from the kingdom of God on earth were there. Nevertheless, the highest ideal had not been reached. Eternal life depended upon the perfect obedience of man, and had this been forthcoming, the everlasting kingdom would have come into existence with all its glory. When sin entered, it meant nothing more or less than that man was ridding himself of the sovereign rule of God, his King. This disobedience was the occasion for the setting up in the world of another kingdom, that of Satan himself.  

3. With the repudiation of this authority of God by Adam’s disobedience, God announced (Gen. 3:15) the inception of a program that would manifest that authority, which was repudiated, by bringing a new creation into existence through the “Seed of the woman” that would be willingly subject to Himself. The redemptive program now parallels the development of the kingdom program and is a necessary adjunct to it, but is not identical with it. The method of establishing God’s authority is through the medium of redemption, but the reestablishment of that authority remains God’s primary purpose. 

4. After the fall the theocratic kingdom seems to be administered through the godly line born to Eve. Her statement in Genesis 4:1, “I have gotten a man from the Lord,” may be better rendered “I have gotten a man, the Lord,” and may have in it a hint that the theocracy is to be administered through this line. After the death of Abel his place is assumed by Seth (Gen. 4:25), whose name means “appointed,” perhaps with the idea of appointment within the theocracy. The period of history ends with the flood because of the sinfulness of the race (Gen. 6:6-7), which sinfulness itself was a rejection of God’s right to rule over them. 

B. Under Human Government.

1. After the flood God instituted human government (Gen. 9:1-7) and this government became the medium through which the theocratic kingdom was administered. Fear of the person in whom this authority resides was inherent in the administration of the kingdom program (Gen. 9:2). It is made clear by Paul (Rom. 13:1-4) that the governor is “the minister of God.” 

2. This administration of the kingdom program continued until the repudiation of this form of authority by the establishment of the kingdom of Nimrod at Babel, in which a new authority was recognized and a new system of worship instituted (Gen. 10:8-10; 11:1-9). 

C. Under The Patriarchs. 

1. With the call of Abraham God selected one man through whom He would establish His purpose upon earth and through whom all men should receive blessing. The purpose of God with Abraham centers in certain promises concerning a land, a seed, and a blessing which are made the matter of an eternal, unconditional covenant. This “Abrahamic Covenant,” was established between God and Israel, and not between God and gentiles. The important observation here is to notice that the anticipated fulfillment of this whole program comes through one that is to be King (Gen. 49:10). This promise of God, is an “unconditional” covenant between God and Israel. No one, not even Israel, can break this covenant of “land, seed, and blessing.” The Abrahamic Covenant will be fulfilled in the Kingdom Age.

2. Upon his deathbed the vision of a prophet is granted to the aged Jacob and he foretells the fortunes of his sons. The blessing upon Judah and the prophecy concerning him are of special interest for our study. It narrows down the promised seed to the tribe of Judah and adds another and most important element of the kingdom. “the king.” The twelve sons of the patriarch are told that the scepter, the emblem of regal authority, will not depart from Judah nor one who issues decrees, until Shiloh comes to whom the gathering of the people will be. Many believe Shiloh to have reference to Ezekiel 21:27 where the prophet exclaims: “I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.” Others feel that Shiloh refers to the man of peace and rest. In ether case the majority of orthodox and reverent students of the Word are of the opinion that direct mention is here made of the Messiah who is to come to the line of Judah. The scope of his sway is revealed: “unto him shall the gathering of the people (the nations) be.” The peaceful character of His kingdom and the plenty that will be present in it are all alluded to. Finally, the surpassing beauty of the King is also mentioned in highly figurative language. 

3 There is a further reference to the anticipated fulfillment of this theocratic program in Numbers 24:17-19, where it is promised that the “Scepter shall rise out of Israel.” This “Scepter” is the One in whom the authority resides, who will destroy His enemies and raise up Israel to prominence.

4. During the period of the patriarchs this theocracy was administered through certain divinely appointed representatives. That is why God could say to Moses, concerning his relationship to Aaron, “thou shalt be to him instead of God” (Ex. 4:16), and concerning his relationship to Pharaoh, “I have made thee a god to Pharaoh” (Ex. 7:1). In the capacity of the appointed representative of the theocracy he could be called god. It was because of Moses’ place in this theocratic kingdom that God could say of the coming Ruler: “I will raise them up a Prophet from among their brethren, like unto thee” (Deut. 18:18). And it was in this capacity that he led Israel through the wilderness. The enormity of Israel’s repeated sin of murmuring is seen, for in murmuring against Moses they were murmuring against God’s appointed representative in theocratic administration. The fiery serpents brought judgment for “the people spoke against God, and against Moses” (Num. 21:5). Only their confession that they had sinned, “for we have spoken against the Lord, and against thee” (Num. 21:7), brought alleviation. Joshua was the last in this period to lead the people as God’s administrator (Josh. 1:2-9). Under his leadership the people were brought into subjection to the authority of God: 

“Now therefore fear the Lord, and serve him in sincerity and in truth; and if it seem evil unto you to serve the Lord, choose you this day whom you will serve; and the people answered and said, God forbid that we should forsake the Lord to serve other gods. For the Lord our God, he it is that brought us up and our fathers out of the land of Egypt; therefore will we also serve the Lord; for he is our God [Josh. 24:14-18].”

Kingdom Concept In The Old Testament – Part 1

The Theocratic Kingdom  – Part 1

A. From the outset of God’s program to manifest His sovereignty by His rule in this earthly sphere until the consummation of that program, when universal sovereignty is acknowledged (1 Cor. 15:24), there has been one continuous, connected, progressive development of that program. While there might be various phases of the program, and different media through which that sovereignty has been exercised, it has been the development of one program. This whole program may be called the theocratic kingdom. 

B. The word theocracy has been defined, as such. The “theocracy is a government of the State by the immediate direction of God; Yahweh condescended to reign over Israel in the same direct manner in which an earthly king reigns over his people.” “With wisdom worthy of Himself, He assumed, not merely a religious, but a political superiority, over the descendants of Abraham. God constituted Himself, in the strictest sense of the phrase, “King of Israel,” and the government of Israel became, in consequence, strictly and literally, a Theocracy.” 

C. This theocratic kingdom is defined as: “the rule of God through a divinely chosen representative who speaks and acts for God; a rule which has special reference to the human race, although it finally embraces the universe; and its mediatorial ruler is always a member of the human race. 

D. In this whole discussion, the usual designation of “the kingdom of God” and “the kingdom of heaven” have not been employed. There are those who are accustomed to designating the eternal kingdom as the kingdom of God and the earthly program as the kingdom of heaven. Such a categorical distinction does not seem to be supported by Scriptural usage. Both terms are used in respect to the eternal kingdom (Matt. 6:33 with 18:3-6; 7:21 and 19:14 with Mark 10:14). Both terms are used in reference to the future millennial kingdom (Matt. 4:17 and Mark 1:14-15; cf. Matt. 3:2; 5:3, 10; 6:10; Mark 9:1, 47; 14:25; Luke 19:11; 21:31). And both terms are used in reference to the present form of the kingdom (Matt. 13:11; Mark 4:11; Luke 8:10). The differentiation does not lie in the terms, inherently, but in the usage in the “context.” 

1. In the Gospel according to Matthew, Matthew wrote to Jews, and not to Gentiles. The Jews had a peculiar reverence for the name “God,” in spite of their most evident lack of perception of the true nature of the promised earthly kingdom, they would easily understand the meaning of “the kingdom of heaven.” The heavenly kingdom is characterized as the kingdom of heaven because it is patterned after heaven and its Godly habitation and perfection. Jews believed that God was present in Heaven, but had no belief in their going there. Reference is also made in this name to the eternal and lasting value of God’s dominion. Furthermore, there is involved the thought of the heavenly origin, source, and dominion of the future earthly kingdom, with the God of heaven being He who will set it up, which will come through the authority of Christ on earth. The name “kingdom of God” is employed because it points to the spiritual character of the reign and dominion. The glory of God is the chief and sole object of the kingdom, which through Christ’s work, He seeks only to glorify His Father, which when completed, will God be glorified; this is the aim and purpose of the kingdom of God. Therefore, the purpose of the Gospel of Matthew was to offer a literal earthly kingdom to Israel, whereby Christ will be the king (2 Sam 7:8-12), but which first century Jews rejected (Matt 12:22-24). The earthly, Davidic, Kingdom of God was offered to Israel in Matthew 3:2, 4:17, 10:7, Luke 10:9, and will be offered to Israel again, in the Tribulation Matthew 24:14.

2. While the term “kingdom of heaven” relates to the present age, it also relates to the future earthly Messianic kingdom, under which “God in Heaven,” has ultimate control, e.g., God keeps Jupiter from bumping into Mars. In other words, neither the term kingdom of God, nor kingdom of heaven, is in itself a technical term applying to the Messianic kingdom. In the context of each reference it can be determined whether the reference is made to the present form of the kingdom or the future earthly Messianic kingdom. The term, “Kingdom of Heaven,” identifies the Godly authority over which God’s Heavenly Kingdom has dominion. The earthly Davidic Kingdom of God will be a thousand year kingdom, which will be under the dominance of God who is in Heaven.

3. Since the terms, “kingdom of God and kingdom of heaven,” are used interchangeably, and even though two different phases of the kingdom are in view, it has been deemed advisable to refer to the eternal aspects as the eternal kingdom, and the development of that kingdom in time as the theocratic kingdom. This whole theocratic kingdom program must be traced through the Scriptures. 

Kingdom Concept – In The Old Testament – In The Eternal Kingdom

I. Kingdom Concept – In The Old Testament In The Eternal Kingdom.

God’s kingdom program occupies a large body of Scripture. But, in spite of all that the Scripture has to say on this subject, one is faced with a great variety of interpretations and explanations as to the nature and purpose of the kingdom program of God. To some the kingdom of God is synonymous with the eternal state, or heaven into which one comes after death, so that it has no relationship to the earth whatsoever. To others it is a non-material or “spiritual” kingdom in which God rules over the hearts of men, so that, while it is related to the present age, it is unrelated to the earth. To still others the kingdom is purely earthly, without spiritual realities attached to it, so that it is a political and social structure to be achieved by the efforts of men and thus becomes the goal of a social and economic evolution to which men press. To others with the same general concept, it has to do with a nationalistic movement on the part of Israel that will reconstitute that nation as an independent nation in the political realm. Then there are those who view the kingdom as synonymous with the visible organized church, so that the church becomes the kingdom, thus making the kingdom both spiritual and political. In addition there are those who view the kingdom as the manifestation, in the earthly realm, of the universal sovereignty of God, in which He rules in the affairs of men, so that the kingdom is conceived as being both spiritual and material in its concept. Through this maze of interpretations it is almost impossible to make one’s way. The truths related to the kingdom will not be derived by an examination of the writings of men, but rather only by an inductive study of the teaching of the Word of God on this great subject. 

II. The Eternal Kingdom. Throughout the Scriptures there seems to be a contradiction in the line of revelation concerning the kingdom over which God rules. On the one hand the kingdom is viewed as eternal and on the other as temporal, with a definite historical beginning, progress, and termination. Again it is depicted as both universal and local. Further, it is seen to be the direct administration of the sovereignty of God as well as the indirect administration through appointed sovereigns. It thus becomes necessary to see that the kingdom over which God rules has two separate aspects, the eternal and the temporal, the universal and the local, the immediate and the mediated. 

A. The timeless aspect. There are passages of Scripture which demonstrate the proposition that God has always possessed absolute sovereignty and rules as king. 1. The Lord is King forever and ever. [Ps. 10:16]. 2. The Lord sits as King for ever [Ps. 29:10]. 3. For God is my King of old [Ps. 74:12]. 4. But the Lord is the true God, he is the living God, and an everlasting king. [Jer. 10:10]. 5. You, O Lord, remain for ever; your throne from generation to generation [Lam. 5:19]. 6. God could not be rightly called a king without a recognized sovereignty and a realm in which that sovereignty is exercised. 

B. The universal aspect. There is reference to the unlimited scope of God’s sovereignty.1. Yours, O Lord, is the greatness, and the power and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; Yours is the kingdom, O Lord, and you are exalted as head above all. Both riches and honor come of you, and you reign over all. [1 Chron. 29:11-12]. 2. The Lord has prepared his throne in the heavens; and his kingdom rules over all [Ps. 103:19]. 3. The most High rules in the kingdom of men, and gives it to whomever he will. [Dan. 4:17, 25, 32]. 4. This sovereignty is seen to be exercised over both the heaven and the earth. 

C. The providential aspect. It is presented in Scripture that, while God exercises absolute authority, this sovereignty may be exercised through individuals as secondary causes. 1. The king’s heart is in the hand of the Lord. [Prov. 21:1]. 2. Oh, Assyrian, the rod of my anger, and the staff in their hand is my indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil [Isa. 10:5-6]. 3. This may be further illustrated in Jeremiah 25:8-12; 27:4-8; 51: 11-24, 27; Isaiah 44:24- 45:7 with Ezra 1:1. God deals sovereignly through men, some of whom recognize it, some of whom reject it, and some of whom are ignorant of it, yet God’s will is executed. This not only is true in the realm of humanity, but nature as well. The Psalmist says: “Fire, and hail; snow, and vapors; stormy wind fulfilling his word” (Ps. 148:8). 

D. The miraculous aspect. There are occasions when this sovereignty is manifested through the direct intervention of God in the affairs of men with a demonstration of sovereignty by miracles. 1. And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt. But Pharaoh shall not listen to you, that I may lay my hand upon Egypt, and bring forth my armies, and my people the children of Israel, out  of the land of Egypt by great judgments. And the Egyptians shall know that I am the Lord [Ex. 7:3-5]. 2. The whole question of miracles is only the question as to whether an infinite Sovereign has the power and the right to intervene in a demonstration of that power within the sphere over which He rules. 

E. The use of the word kingdom. 1. The primary meaning of the New Testament word for kingdom, basileia, is “reign” rather than “realm” or “people.” A great deal of attention in recent years has been devoted by critical scholars to this subject, and there is a practically unanimous agreement that “regal power, authority” is more basic to basileia than “realm” or “people”. “In the general linguistic usage, it is to be noted that the word basileia, which we usually translate by realm, kingdom, designates first of all the existence, the character, the position of the king. Since it concerns a king, we would best speak of his majesty, his authority.” 2. Several illustrations of this abstract meaning of basileia are found in the New Testament. When Jesus came to Jerusalem, the people thought that the kingdom of God was to appear immediately. Jesus told them a parable of a nobleman who went into a far country to receive a basileia and then to return. His subjects hated him and sent an embassy to declare that they did not want him to be their ruler. When the nobleman returned, having received his basileia, he at once exercised this new kingly authority which he had received over his subjects by rewarding the faithful and punishing the rebellious. Here the basileia is clearly neither the domain nor the subjects, but the authority to rule as king in the given domain over its people (Luke 19:11-27). 3. The same use is found in Revelation 17:12. “And the ten horns that you saw are ten kings, who have received no basileia as yet; but they receive authority as kings, with the beast for one hour.” Clearly the basileia which has not yet been received is synonymous with the “authority as kings”. In Revelation 5:10 the basileia is a redeemed people; but they constitute the basileia not because they are subjects of the king, but because they share his regal power: “and they reign upon the earth.” 4. According to this concept, this eternal kingdom must be God’s kingly rule and sovereignty over “all intelligences in heaven or on earth who are willingly subject to God”  in His exercise of sovereignty. 

F. The universal kingdom challenged. The original challenge to God’s eternal sovereign right to rule is recorded in Ezekiel 28:11-19 and Isaiah 14:12-17, where, it is stated in this passage that Lucifer’s sin consisted in five awful I will’s against the will of God. These five “I will’s” of Satan are evidently various aspects of one sin. Satan’s five “I will’s” are:

1. “I Will Ascend into Heaven.” In this, the first aspect of Satan’s sin, he apparently proposed to take up his abode in the third or highest heaven where God and the redeemed abide (2 Cor. 12:1-4). Satan has no right either by position or redemption to claim that sphere as the place of his abode. His self-seeking intention as disclosed in this declaration is an outrage against the Creator’s plan and purpose.

2. “I Will Exalt My Throne above the Stars of God.” By this statement it is revealed that Satan, though appointed to the guardianship of the throne of God, aspired to the possession of a throne of his own and to rule over the “stars of God”. The angelic beings are obviously in view. The sinful character of Satan’s purpose to secure a throne is apparent.

3. “I Will Sit “Also” upon the Mount of the Congregation, in the Sides of the North. “The mount” is a phrase which evidently refers to the seat of divine government in the earth (Isa. 2:1-4), and the reference to “the congregation” is as clearly of Israel. So, this specific assumption seems to aim at a share at least (note the word also) in the earthly Messianic rule.

4. “I Will Ascend above the Heights of the Clouds.” Of upwards of one hundred and fifty references in the Bible to clouds, fully one hundred are related to the divine presence and glory. Satan is evidently seeking to secure for himself some of the glory which belongs to God alone.

5. “I Will be Like the Most High.” This may be considered as a key to the understanding and tracing of his motives and methods. In spite of an almost universal impression that Satan’s ideal for himself is to be unlike God, he is here revealed as being actuated with the purpose to be like God. However, this ambition is not to be like Yahweh, the self-existent One, which no created being could ever be; but to be like the Most High, which title signifies the “possessor of heaven and earth” (Gen. 14:19, 22). Satan’s purpose, then, is to gain authority over heaven and earth.

6. A careful study of these observations will lead to the conclusion that each phase of Satan’s original sin was an act of rebellion against the constituted authority of God and was motivated by a covetous desire to appropriate that very sovereignty for himself. Because of this sin, which brought about the fall of Satan, a kingdom over which Satan rules was formed in opposition to the kingdom over which God ruled. Satan is pictured as the god of this age (2 Cor. 4:4), the prince of the powers of the air (Eph. 2:2), and the possessor of the kingdoms of the world, for we read:  “the devil takes him up into an exceeding high mountain, and shows him all the kingdoms of the world, and the glory of them; And says unto him, All these things will I give you, if you will fall down and worship me [Matt. 4:8-9].

7. It is significant that Christ did not challenge Satan’s right to make the offer to surrender these Kingdoms. He viewed them as in Satan’s domain, so that Satan had the right to do with them as he willed.

8. In view of this overt act that challenged the right of God to rule in His kingdom, God instituted a program, prior to the foundation of the world, to manifest His sovereignty before all created intelligences. The Lord can say to those invited to partake of the blessings of the millennial reign: Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Matt. 25:34). This kingdom, which issues into the eternal kingdom (1 Cor. 15:24), is seen to be a part of the eternal counsel of God. And the earth, which was the center of Satanic authority, and the scene of his kingdom, becomes the place God chooses to make this very demonstration.

9. While we are amazed beyond measure at the immensity of creation or the far reaches of the Kingdom of God, our amazement turns to wonder as we realize that the earth, one of the smallest of the heavenly bodies, is destined to be the theater to display the mighty works of God. It is here that He chooses to make known the riches of His grace to the utmost bounds of His universal kingdom.

10.This program of God to demonstrate His sovereignty and manifest the universality of His kingdom may be called the theocratic kingdom program. “The institution of the Theocracy with the claims annexed to it, and the laudation put upon it by God Himself, marks not only its desirableness, but that it is the settled purpose of God ultimately to establish its supremacy.”  A discussion on The Theocratic Kingdom, of “The Old Testament Concept of Prophecies” is given in the following article.

The Judgment On Fallen Angels – The Great White Throne Judgment

I. The Judgment On Fallen Angels – The Great White Throne Judgment. The Judgments Associated With The Second Coming Of Christ – Thy Kingdom Come.

II. The Judgment On Fallen Angels.  Details. 

A. The time of the judgment. Jude reveals the fact that angels are to be brought into judgment. And, the angels which did not keep their first estate, but left their own habitation, he has reserved in everlasting chains under darkness unto the judgment of the great day [Jude 6]. The time element is in the words “the great day.” This must be the Day of the Lord (Tribulation and Millennium) in which all judgment is to be fulfilled. These angels are evidently associated with Satan in his judgment, which is seen to precede the great white throne judgment (Rev. 20:10). It would be concluded that the fallen angels will be judged after the millennial age is over, but prior to the judgment of the great white throne. 

B. The place of the judgment. Scripture is silent as to the place at which this judgment takes place. However, since it is a judgment of angelic beings, it would seem logical to suppose that it takes place in the angelic realm or sphere. Since the one who judges them is King in the very realm in which their activity was centered, the scene of their activity could become the scene of their judgment. 

C. The subjects of the judgment. Peter makes it plain that all the fallen angels will be included in this judgment. For if God did not spare the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment. [2 Pet. 2:4]. 

D. The basis of the judgment. Judgment comes on the fallen angels for their one sin of following Satan in his rebellion against God (Isa. 14:12-17; Ezek. 28:12-19). 

E. The result of the judgment. All those on whom this judgment is meted are consigned to the lake of fire forever. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever [Rev. 20:10]. 

III. The Great White Throne Judgment. Details. 

A. The time of the judgment. This great white throne judgment (Rev. 20:11-15) may rightly be called the “final judgment.” It constitutes the termination of God’s resurrection and judgment program. It is clearly indicated that this judgment takes place after the expiration of the millennial reign of Christ. But the rest of the dead did not live again until the thousand years were finished. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works [Rev. 20:5, 12-13]. 

B. The place of the judgment. This judgment takes place, not in heaven, nor on earth, but somewhere in between the two. And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them [Rev. 20:11]. 

C. The subjects of the judgment. It is evident from the passage itself, that this judgment is a judgment of those called “the dead.” It has been demonstrated previously that the resurrection program of the saved was completed before the millennium began. The only ones left un-resurrected were the unsaved dead. These must then be the subjects of the judgment. Per the Judgment of Rev. 20:11-15, after the thousand years, is not one of living nations, but preeminently of “the dead.” The dead only are mentioned, and whoever adds “living nations” to it (in order to make out a universal judgment) is most certainly adding to the prophecy. Precisely such a judgment is required to fill out in due proportions what otherwise would be lacking, the order of the Divine procedure in the administration of justice. For, if one had no such prophecy of the judgment of “the dead” at the end of the Millennial era, it would justly be regarded as a grave defect in our system of faith. With it, we have a consonant whole. 

D. The basis of the judgment. This judgment, contrary to popular misconception, is not to determine whether those who stand before this judgment bar are saved or not. All those that are to be saved have been saved and have entered into their eternal state. Those that are to be blessed eternally have entered into their blessing. This is rather a judgment on the evil works of the unsaved. The sentence of the “second death” is passed upon them, “and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works [Rev. 20:12]. As in the judgment of the Gentiles the works demonstrated faith or lack of faith, so here the works demonstrate the absence of life. That there will be degrees of punishment meted out to these unsaved is suggested from other Scripture (Luke 12:47- 48). But the sentence of the second death will be passed on all. The first death was that spiritual death which was suffered in Adam. This second death is the confirmation and making eternal that separation from God which the first death entailed. 

E. The result of the judgment. The result of this judgment is made very clear in Revelation 20:15, “And whosoever was not found written in the book of life was cast into the lake of fire.” Eternal separation from God is the eternal destiny of the unsaved. It would seem that even the casual observer could see that the Word of God can not be made to support the idea of a general judgment, when there are no less than eight different judgments mentioned in Scripture, each with a different time, place, subject, basis and result. Those who assume such a general judgment identify the judgment of the Gentiles (Matt. 25:31-46) with the judgment of the great white throne (Rev. 20:11-15). There are a number of distinctions between these two judgments which makes it impossible to make them the same judgment. In Matthew there is no resurrection before the judgment, but only a gathering of his elect [(Mt 24:31) (Israel, Deu 14:2)], while in Revelation there is a resurrection of all the wicked. In Matthew the judgment is pf the living, but in Revelation it is of the dead. In Matthew the living of the nations are judged, but in Revelation it could not be of national entities, for heaven and earth have fled away and, since nations are confined to the earth, the same event could not be described. In Matthew the judgment is on earth, but in Revelation heaven and earth have fled away. In Matthew there are no books brought forth to be consulted, while in Revelation the books were opened, the book of life was brought forth, and those not found in it were cast into hell. In Matthew the judgment occurs at the return of Christ to earth, but in Revelation it occurs after the expiration of a thousand years of Christ’s presence on the earth. In Matthew two classes appear, the righteous and the wicked, but in Revelation only the wicked appear. In Matthew some went into the kingdom and some into punishment, but in Revelation none go into blessing, but all go into eternal punishment. In Matthew the judge is seated on the “throne of His glory” (25:31) but in Revelation He is seated on the “great white throne.” In Matthew the basis of judgment is the treatment of the brethren (Jews), while in Revelation the judgment is based on their evil works. In Matthew the coming of Christ precedes, but in Revelation no coming is mentioned since Christ has been on earth for the millennium. In Matthew the Son of man, three classes of men (sheep, goats, brethren) and angels are mentioned, but in Revelation, God and one class of men only are seen. In Matthew the sentence is pronounced and the separation is made before the cause of the judgment is known, but there is no judgment in Revelation until after a careful examination of the books. In Matthew there has been no millennial era preceding, for we find those who hungered, thirsted, were naked, strangers, sick, in prison, but in Revelation a millennial age preceded the event (Rev. 20:5). These considerations would seem to be sufficient to support the affirmation that these are not one and the same judgment, but two separate parts of the judgment program of God. The second advent is a climactic event in the program of God. It is climactic in the program in dealing with evil in that Satan will be bound and righteousness will be manifested. It is climactic in the program of judgment in that every living enemy of God’s program is judged. It is climactic for the program for the earth in that the earth can rejoice in the lifting of the curse. It is climactic in the program of resurrection in that all the righteous are raised to share His glory. It is climactic in the program to manifest sovereignty in that the Son is manifested in glory in His kingdom. Such an event can not be minimized nor deleted from its rightful place in God’s program of the ages.  [Regarding judgment: (Matt 12:36, is a judgment that Jesus related to Jews, that will take place at the end of the Tribulation: The unbelief of the Pharisees calls forth the strongest language. Christ addressed them, “generation of vipers,” or poisonous snakes. He declared that they were evil and therefore could not speak good and warned them that as unbelievers, every idle word they speak will be called to account on the day of judgment. He concluded in Matthew 12:37, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” This was addressed to the unsaved Pharisees, not to Christians who were justified by faith and whose sins had been forgiven. The judgment seat of Christ (2 Cor 5:10) relates to rewards that are reserved for Christians  that takes place after the rapture of the church, and is not used as a determination of salvation.]