I. Will There Be Literal Sacrifices In The Kingdom Age? II. Kingdom Prophecies. III. Messiah’s Controversy With The Jewish Rulers.

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I. Will There  Be Literal Sacrifices In The Kingdom Age?

A.  One of the problems accompanying the literal interpretation of the Old Testament presentation of the Kingdom Age is the problem surrounding the interpretation of such passages as Ezekiel 43:18—46:24; Zechariah 14:16; Isaiah 56:6-8; 66:21; Jeremiah 33:15-18 and Ezekiel 20:40-41, all of which teach the restoration of a priesthood and the reinstitution of a bloody sacrificial system during that age. An alleged inconsistency between this interpretation and the teaching of the New Testament concerning the finished work of Christ, which brought about the abolition of the Old Testament sacrificial system, has been used by the amillennialists to reduce the premillennial system to an absurdity and to affirm the fallacy of the literal method of interpretation. 

B. Some amillennialists feel that they have presented insurmountable obstacles to premillennialism, by saying, “Its literalistic and Old Testament emphasis leads almost inevitably, if not inevitably, to a doctrine of the kingdom which makes it definitely Jewish and represents a turning back from the glory of the gospel to those typical rites and ceremonies which prepared the way for it, and having served that necessary purpose have lost for ever their validity and propriety. 

C. That which confronts the premillennialists, then, is the necessity of reconciling the teaching of the Old Testament that bloody sacrifices will be offered in the millennium with the New Testament doctrine of the abolition of the sacrifices of the Old Testament order because of the sacrifice of Christ. If a consistent literalism leads to the adoption of literal sacrifices during the millennium, it becomes necessary to give reason why such a system should be reinstituted.

II. Kingdom Prophecies (16-20).

A. 16. All tears to be dried (Isa 25:8; 30:19).

B. 17. All the deaf to hear, the blind to see, and the lame to walk (Isa 29:18; 35:5-6; 61:1-2; Jer 31:8).

C. 18. Man’s knowledge about God to be vastly increased (Isa 41:19-20; 54:13; Hab 2:14).

D. 19. No social, political, or religious oppression (Isa 14;3-6; 49:8-9; Zech 9:11-12). 

E. 20. Full ministry to the Holy Spirit (Isa 32:15; 45:3; 59:21; Ezek 36:27; 37:14; Joel 28:29).

III.  Messiah’s  Controversy With The Jewish Rulers. Matthew Chapter 22.

A. Parable Of The Marriage Feast (1-14).

1. As Messiah drew nearer to the cross, His message became more and more directed to the representatives of the Jewish nation. In this chapter, He dealt with the three main groups: the Herodians, Sadducees, and Pharisees. The Herodians were political activists who supported the rule of Herod. The Pharisees were usually against them, ardently supporting Israel as against Rome. The Sadducees were the liberal theologians, questioning the miraculous, opposed to the Pharisees. The three parties hated each other, but they hated Christ more. Yeshua included them all in the parable of the wedding feast, the third in the series of parables (cf. Lk 14:16-24).

2. Messiah declared that the kingdom may be compared to the incident in which a king made a marriage feast for his son. His slaves were sent out to invite the guests, but the guests were not willing to come. The king sent them out a second time, reminding them that the feast was ready, but the guests were unconcerned and went about their business as if they had not received the invitation. Some of them actually treated the servants roughly and even killed some of them. When tidings of this reached the king, he sent forth his soldiers, destroyed the murderers, and burned their city.

3. The wedding, however, was still without guests, so the king commanded his servants to invite anyone they could, and being invited, many came. As the wedding feast was progressing, however, the king saw one of the guests without a wedding garment. These garments were supplied by the host, and the guest not wearing the wedding garment was violating the normal custom. When confronted with his lack of a wedding garment, the guest was speechless. The king then gave orders to bind him hand and foot and cast him out. Yeshua added the comment, “There shall be weeping and gnashing of teeth. For many are called, but few are chosen” (Mt 22:13-14).

4. G. Campbell Morgan observes that there were three distinct invitations. The first was the preaching ministry of Messiah, which constituted an invitation for the hearers to come. The second referred to a further invitation, which the nation would reject and which would result in the destruction of Jerusalem in 70 A.D. The third movement referred to the gospel age when all are bidden to come regardless of race or background.

5. The lessons of the parable are clear. First, the king had issued a gracious invitation. The response was rejection of the invitation by those who would normally be considered his friends; second, their rejection would result in the king’s taking severe action; third, their rejection would result in the invitation being extended to all who would come. The application to the scribes and Pharisees, who, as the representatives of Israel, would normally be invited, is clear. The rejection of Christ and His crucifixion is implied, and the extension of the gospel to Jew and Gentile alike is anticipated. While the invitation is broad, those actually chosen for blessing are few. The parable inspired the Jews to make another attempt to trap Yeshua into giving them a ground for His condemnation.

B. Controversy With The Herodians. 15-22.

1. The Pharisees, after taking counsel, decided they would send some of their number, accompanied by the Herodians, to attempt another encounter with Messiah (Mk 12:13-17; Lk 20:20-26). The Herodians, a political party who supported the dynasty of Herod, probably cut across the religious lines of both the Pharisees and the Sadducees. They came to Christ with the subtle strategy, “Master, we know that you are true, and teach the way of God in truth, neither care you for any man: for you regard not the person of men” (Mt 22:16). All of this, of course, was double-talk, as they did not really believe in Yeshua.

2. The Herodians, having paved the way in a manner that they regarded as disarming Christ, then said, “Tell us therefore, What do you think? Is it lawful to give tribute unto Caesar, or not?” (v. 17). As political experts, the Herodians thought that they had Yeshua on the horns of a dilemma. If He said it was lawful to give tribute to Caesar, He could be accused of siding with the Romans as opposed to the Jews. If He denied that it was right to give tribute to Caesar, then He could be accused of rebellion against Roman law.

3. In this encounter, as in all others, Messiah easily handled the problem. The tax they were referring to was the poll tax, a small tax levied on women aged twelve to sixty-five and men aged fourteen to sixty-five. It was a relatively small tax, as the Romans also exacted a ten-percent tax on grain and a twenty-percent tax on wine and fruit, as well as other taxes for road and bridge improvements. The Pharisees had chosen the least of the taxes, but to pay it was to recognize Roman oppression, which was most unpopular with the Jews.

4. Messiah easily saw through their hypocrisy and said to them, “Why do you tempt me, you hypocrites?” Christ asked them to bring Him a piece of money suitable for tribute, and they brought Him a penny, or a Roman denarius, worth about sixteen cents. He then asked, “Whose is this image and superscription?” The answer was obvious, and they said, “Caesar’s.” Yeshua then gave them an answer, “Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.” As they heard His answer, they marveled at the clever way in which He had solved their problem, and they had nothing more to say. If they used Roman coins, then they were subject to Roman tax. The Herodians went away defeated in their intent to compromise Messiah on this issue. In His answer, Christ also cut the knotty problem of the relation of church and state. It can be said that “our Lord said that there are obligations we have and duties we ought to perform in the sphere of both secular and sacred life, and our duties in one do not exclude our duties in the other. A free church in a free state, and a free state with a free church, is to find the ideal of political and religious history as announced by the Lord Himself.” 

C. Controversy With The Sadducees. 23-33.

1. Following His controversy with the Herodians, the Sadducees came with a similar intent to trap Messiah (cf. Mk 12:18-27; Lk 20:27-38). They were the liberals in the Jewish religion and opposed the Pharisees who were the conservatives. The Pharisees, however, were more liberal in their additions to tradition than the Sadducees; the Sadducees were more opposed to supernaturalism than the Pharisees. Accordingly they tried to trap Christ theologically on the matter of resurrection.

2. Attempting to hide their true intent, the Sadducees began by quoting the law of Moses requiring a brother to marry the wife of a deceased brother and raise up children to him. They were referring to such passages as Deuteronomy 25: 5-10, a regulation which entered into the marriage of Ruth and Boaz, recorded in Ruth 4:1-12. The Sadducees brought up the extreme case of a wife who successively married seven brethren all of whom preceded her in death. The question they raised was, “Therefore in the resurrection, whose wife shall she be of the seven? for they all had her” (Mt 22:28). The situation, to the Sadducees, illustrated the absurdity of the doctrine of resurrection.

3. Messiah gave them a direct answer; He stated that their problem was not in the doctrine of resurrection but in their ignorance of the Scriptures and of the power of God. Christ explained, “For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven” (v. 30). In other words, their question was foolish because marriage is not a relationship realized in the kingdom.

4. Then proceeding to the real issue, the question of whether the dead are raised, Messiah said, “But as touching the resurrection of the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living” (vv. 31-32). In His reply, Christ not only affirmed resurrection but also the continuance of personal identity, in that Abraham would be Abraham, Isaac would be Isaac, and Jacob would be Jacob, an identity related to the resurrection of their bodies. The Sadducees could not attack this statement of Yeshua without being in the position of attacking Abraham, Isaac, or Jacob. They were neatly trapped in their own hypocrisy.

5. By this interchange with the Sadducees, Christ placed the Sadducees in direct conflict with the Scriptures, and again His questioners had nothing to say. The multitude listening was astonished at the ease with which His teaching disposed of these difficult questions. The defeat of both the Herodians and the Sadducees left the field only to the Pharisees to renew questions. 

D. Controversy With The Pharisees.  34-46.

1. When the word reached the Pharisees that Messiah had silenced those who had tried to question Him, they sent a lawyer who attempted to trap Christ in a question of theological law (cf. Mk 12:28-34). To Yeshua he addressed the question, “Master, which is the great commandment in the law?” (Mt 22:36). As has been pointed out by some, there was controversy concerning which of the Ten Commandments was the greatest, some favoring the third.

2. To this direct question, Messiah gave an immediate answer, quoting two commandments not in the ten. “Christ said unto him, you shall love the Lord your God with all your heart, soul, and mind. This is the first and great commandment. And the second is like unto it, you shall love your neighbor as yourself. On these two commandments hang all the law and the prophets” (vv. 37-40). Matthew does not report the rest of the interchange with the lawyer. In the parallel passage in Mark 12:28-34, record is made of the conversation, which Matthew omits, in which the lawyer, described as a scribe, recognized that Yeshua had correctly answered the question. Mark 12:34 records Yeshua’s reply, “And when Messiah saw that he answered discreetly, he said unto him, you art not far from the kingdom of God. And no man after that did ask him any question.” Luke 10:25-28 mentions a similar incident, which had occurred earlier, where the same question and answer were given, which led to the parable of the good Samaritan to illustrate who is one’s neighbor. It is not unnatural for the same question to have been raised more than once in the course of the three years of Christ’s ministry.

3. Having silenced His questioners, Christ then asked the Pharisees a question. In effect, as Tasker points out, Yeshua asked “the all-important question ‘What is your view of the Messiah?’” When the Pharisees gathered before Him, He posed the question, “What think you of Christ? whose son is he?” They gave immediately the answer, “The son of David” (Mt 22:42). Then Messiah countered with a second question, “How then does David in spirit call him Lord, saying, The Lord said unto my Lord, Sit on my right hand, until I make your enemies your footstool? If David then called him Lord, how is he his son?” (vv. 43-45). The theological problem of how the son of David could be greater than David was too much for their theological insights. They retired in confusion and gave up trying to trap Messiah with their questions. Their hypocrisy and unbelief led Christ, in the next chapter, to denounce the scribes and Pharisees in unsparing language.