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.
Eternity 