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.

I. The Purpose Of The Kingdom Temple. II. Kingdom Prophecies. III. Messiah’s Arrival In Jerusalem.

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I. The Purpose Of The Kingdom Temple.

A. There are five purposes of the temple. 

B. The purposes of the temple are shown in Ezekiel’s prophecy (574 B.C.).

1. To Demonstrate Yahweh’s Holiness. The infinite holiness of Yahweh’s nature and government had been outraged and called into question by the idolatry and rebellion of His chosen people (Deu 14:2). This has necessitated the fullest exposure, arraignment and judgment of sinful Israel, along with the pronouncement of judgment upon the wicked surrounding nations. This is followed by the display of divine grace in restoring the prodigal nation to Himself. 

2. To Provide a Dwelling-Place for the Divine Glory. “This is the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel forever” (43:7).

3. To Perpetuate the Memorial of Sacrifice. It is not sacrifice, of course, rendered with a view of obtaining salvation, but sacrifice commemorative of an accomplished salvation maintained in the presence of the revealed glory of Yahweh.

4. To Provide the Center for the Divine Government. When the divine Glory takes up its residence in the temple, the announcement is not only that the temple is Yahweh’s dwelling-place and the seat of worship, but also that it is the radiating center of the divine government. “This is the place of my throne” (43:7).

5.  To Provide Victory over the Curse (47:1-12). From under the threshold of the temple house the prophet sees a marvelous stream issuing and flowing eastward in ever increasing volumes of refreshment until it enters in copious fulness into the Dead Sea, whose poisonous waters are healed. Traversing the course of this wondrous life-giving water, the seer (Angelic being: Moody Bible Commentary) finds both banks clothed with luxuriant growth of trees of fadeless leaf and never-failing fruit, furnishing both medicine and food.  

II. Kingdom Prophecies (11-15).

A. 11. All sickness to be removed (Isa 33:24; Jer 30:17; Ezek 34:16). 

B. 12. The original curse upon creation to be removed ( Isa 11:6-9; 35:9; 65:25; Joel 3:18; Amos 9:13-15; see Gen 3:17-19). 

C. 13. The wolf, lamb, calf and lion to lie down together in peace (11:6-7; 65:25). 

D. 14. A little child to safely play with once-poisonous serpents and spiders (Isa 11:8).

E, 15. Physical death to be swallowed up in victory (Isa 25:8).

III. Messiah’s Arrival In Jerusalem. Matthew Chapter 21.

A. The Triumphal Entry. 1-11

1. The final hours of Yeshua’s life on earth drew near, and, in Matthew 21, the cross was less than a week away. In sharp contrast to the shame of the cross is the triumphant entry into Jerusalem. “Christ entered Jerusalem for the last time in a manner which showed that He was none other than the Messiah, the Son of David, who was coming to Zion to claim the city as His own.”

2. Matthew mentions Bethphage, a village no longer in existence, which apparently was close to Bethany on the eastern side of the Mount of Olives, just a few miles from Jerusalem. Anticipating His entry into Jerusalem, Messiah sent two of the disciples, not named in any of the gospel accounts, into the village of Bethphage, to secure a donkey and her colt to serve as His transportation as He entered Jerusalem. He told them they would find both animals tied; they were to untie them and bring them to Him. If anyone asked why they were doing this, they were to reply, “The Lord has need of them” (21: 3). Christ sat on the colt.

3. Matthew calls attention to the precise fulfillment of Old Testament prophecy which he quotes. Without following the exact words of the Old Testament, Matthew quotes Zechariah 9:9, prefaced by the phrase from Isaiah 62:11, “Say to the daughter of Zion.” He omits from Zechariah 9:9 the phrase, “O daughter of Jerusalem.” The reference to Zion is a specific reference to a hill in Jerusalem, the exact location of which is disputed today, but Zion is often used as a title for Jerusalem itself. There is no need to spiritualize Zion and make it represent the church, as it is a geographic designation especially related to the King and the kingdom.

4. The main point is contained in the quotation from Zechariah 9:9, which prophesies that the Messiah King of Israel, unlike earthly kings, would come in a lowly or meek manner sitting upon a donkey, on a colt, the foal of a donkey. No king had ever come to Israel in this manner, as kings usually came on horses (cf. Rev 6:2; 19:11).

5. Matthew, intent on establishing the triumphal entry as a fulfillment of prophecy of the coming of Yeshua as King to Jerusalem, ignores some of the details and simply records that the disciples brought the donkey and the colt, and put their garments on both of them. Christ probably sat only on the colt which had never been ridden before. To form a saddle, they threw their outer garments on both beasts, even though Messiah used only the colt.

6. As they proceeded to Jerusalem, they were accompanied by a crowd familiar with Christ’s miracle of raising Lazarus (Jn 12:17-18), and were met by another multitude coming out of the city of Jerusalem, which went before Him (Mt 21:9). Both groups outdid themselves in honoring Yeshua, laying their garments on the ground for the beasts to travel over and cutting down branches from trees and spreading them in a festive way along the road. John alone mentions that the branches were from palm trees. Although they were treating Christ as their King, in keeping with the meaning of the triumphal entry, it seems clear that they did so with only partial understanding. John comments, “These things His disciples did not understood at the first: but when Messiah was glorified, they remembered that these things were written of him, and that they had done these things unto him” (Jn 12:16).

7. In greeting Him, however, the multitudes fulfilled the prophecies of just such an entry into Jerusalem (Zec 9:9) and addressed Jesus with the words, “Hosanna to the son of David: Blessed is he that comes in the name of the Lord; Hosanna in the highest” (Mt 21:9). Hosanna is a transliteration of a Hebrew expression meaning, “grant salvation,” but is used here more as a greeting or ascription of praise. Most significant is the reference to Christ as the Son of David. They recognized that He was in the kingly line, although they do not seem to have entered fully into the concept that He was coming into Jerusalem as its King.

8. As they came into Jerusalem, both the multitude which accompanied Him, and the multitude which met Him, were confronted by still others who asked, “Who is this?” The entire city, according to Matthew, was excited by the arrival of Christ. The multitude answered the question by saying, “This is Yeshua, the prophet of Nazareth of Galilee.” It is possible that some of the multitude were pilgrims from Galilee, in Jerusalem at this time for the feast of Passover, and that therefore, they were claiming Messiah proudly. The form of the verb said in 21:11 indicates that they repeated the information again and again.

9. Matthew does not record the details which followed that day. It was probably Sunday afternoon when Christ came into Jerusalem. Mark 11:11 records that He looked into the temple and then went out to Bethany with the twelve for the night. The events which follow, in Matthew 21:12-17, probably occurred on Monday.

B. Messiah’s Second Cleansing Of The Temple. 12-17.

1. Early on Monday morning, Christ returned to Jerusalem, and, entering into the temple, which Matthew significantly refers to as “the temple of Yahweh” He began to cast out those who sold and bought in the temple and overthrew the tables of the money changers and the seats of those who sold the doves for the sacrifice. There is no excuse for trying to harmonize this with a much earlier incident, recorded in John 2:13-16, which was at a previous Passover. There is obvious resemblance between the two cleansings, but the point, of course, is that the first cleansing was ineffective in bringing about any permanent cure.

2. Messiah rebuked them with the words, “It is written, My house shall be called the house of prayer; but you have made it a den of thieves” (Mt 21:13). The custom was to require the people to exchange Roman money for temple money at an arbitrary rate and also to force them to buy the animals or doves for sacrifice at a high price exacted in the temple. They had “a grand lucrative monopoly. If one bought his animals here, had his money exchanged here, these would be accepted; otherwise he might have trouble on that score.” In doing this, the temple authorities were robbing the people and making a farce out of the whole sacrificial system. The area where the animals were kept and sold was in the great court of the temple, which never was intended to serve as a stockyard.

3. It is significant that on this occasion, as in the first cleansing of the temple, there was no resistance offered. There was something about the bearing of Messiah that silenced these money-loving merchants, and undoubtedly the people approved. Christ had no illusions that His act would result in any permanent good, but it was part of His solemn judgment pronounced upon Jerusalem and His generation. Luke records that prior to going into the temple, He wept over the city (Lk 19:41-44). Matthew records a similar lamenting over Jerusalem prior to the Olivet discourse (Mt 23:37-39).

4. After the cleansing of the temple, Matthew  records, “And the blind and the lame came to him in the temple; and he healed them” (21:14). The result of His cleansing of the temple and the miraculous healings which took place inspired the crowd once again to repeat their acclamation of the preceding day, “Hosanna to the son of David.”

5. The chief priests and the scribes, who apparently were silent at the indictment of Messiah on the corruption of the temple, now spoke up and expressed their displeasure that Christ was greeted as the Son of David, recognizing as they did that this was connecting Yeshua with the promise of the kingly line of David. They said to Messiah, “Do you hear what these say?” (v. 16). However, they were helpless and were at a loss to know what to do with the enthusiasm of the crowd. The Jewish leaders were especially concerned because the young people, referred to as “the children” (v. 15), had joined in the ascription of praise to Christ. These were boys, who like Yeshua, had come to the temple for the first time at the age twelve.

6. In answer to their question, however, Christ replied by quoting from Psalm 8:2, “Have you never read, Out of the mouth of babes and infants you have perfected praise?” In effect, He was saying, “The youths are right, and you are wrong.” If babes who barely can speak can praise the Lord, how much more these youths now twelve years of age and older? In claiming Psalm 8:2, Messiah, in effect, was also claiming to be Yahweh and, thus, worthy of praise. He left the scribes and the Pharisees stunned with no more to say.

7. That night, once again, Christ probably went out to Bethany and lodged. By leaving Jerusalem, He placed Himself outside the area where the scribes and Pharisees could order His arrest after the crowd had left the temple.

C. The Cursing Of The Fig Tree. 18-22.

1. The incident recorded here in Matthew in regard to the fig tree is presented as another significant incident in Yeshua’s last days. Mark 11:12-14, the only other account, makes it clear that it actually occurred on Monday morning, prior to the incident of the cleansing of the temple. It is now brought in by Matthew because of the significant comment of Messiah on the next day, which was Tuesday morning.

2. Matthew records that Christ, coming into the city on Monday morning of His last week, was hungry. No explanation is given, but the assumption is that Yeshua had not eaten before He left Bethany. Messiah was said to have spent the night “in some long lone vigil on the hillside, in a quiet and secluded place.” Seeing a fig tree with leaves on it, He came to pick its fruit. Normally, fruit grows on a fig tree before the leaves come out in spring, but it is not clear whether the figs would be left over from the previous year or whether the tree, because of being more sheltered from winter than others, had started its spring growth early. According to the parallel passage in Mark 11:13, “The time of figs was not yet.” Finding the tree with only leaves and no fruit, He said, “Let no fruit grow on you ever again” (Mt 21:19). This, however, was not observed immediately, and refers to the experience of the disciples on Tuesday morning, approximately twenty-four hours later. Perceiving that the fig tree had withered, the disciples were amazed that this had occurred so quickly.

3. Many questions have been raised about this incident, including the problem that Messiah as Yahweh should have known that there was no fruit on the tree. Here, Matthew is apparently speaking from the viewpoint of human intelligence only, but the whole incident was planned as a means of conveying truth to the disciples.

4. In answer to their wondering, Christ gave them a sermon on faith. Yeshua informed His disciples that if they had real faith in Yahweh, they would not only be able to curse the fig tree effectively as He had done, but, He told them, “If you say unto this mountain, Be removed, and be cast into the sea; it shall be done” (v. 21). He added the great promise, “And all things, whatever you ask in prayer, believing, you shall receive” (v. 22). In other words, they should not marvel, but believe and pray. Note that this relates to the disciples of Jesus, and not to those of today.

5. Many expositors see in the fig tree a type of Israel, fruitless and yet showing leaves, typical of outer religion. This is frequently tied to Matthew 24:32, referring to “a parable of the fig tree.” There is no scriptural support for this interpretation contextually. There is no ground today to support the statement, “Judaism stands blasted from the roots to this day.” Israel, instead, is marvelously revived today. Jesus made no application to Israel as a nation here; nor does the context of the fig tree in Matthew 24 refer to Israel. While Jeremiah 24:1-8 uses good and bad figs to represent the captives in Israel as contrasted to those remaining in the land, actually, there is no case in the Bible where a fig tree is used as a type of Israel. In view of the silence of Scripture on this point, it is preferable to leave the illustration as it is, a lesson on faith and the miraculous rather than a lesson on fruitlessness.

D. The Authority Of Yeshua Challenged. 23-27.

1. Upon the return of Messiah to the temple, probably on Tuesday morning of the last week, as He was teaching, the chief priests and the elders brought up the question which they were unprepared to raise the preceding day, “By what authority do you do these things? and who gave you this authority?” (Mt 21:23).

2. Once again, the Jewish leaders were trying to trap Jesus in utterances which they could label blasphemy (cf. Mk 11:27-33; Lk 20:1-8). They made no attempt, however, to arrest Him or to expel Him from the temple, as they feared the people. They were no match for Jesus, however, in an interchange of questions, and Jesus replied that He would answer their question if they would answer His first: “The baptism of John, whence was it? from heaven, or of men?” (Mt 21:25).

3. The Pharisees were caught in a dilemma. If the authorities had given credence to John, they would have had no need to ask by what authority Yeshua acted. If the Pharisees said the baptism of John was only of men, they would be opposed by the people who believed John was a prophet. If they said it was from heaven, then they would be obliged to believe his message affirming the deity of Christ. Accordingly, they answered Yeshua, “We cannot tell” (v. 27); He replied that if they could not identify the authority of John, then He did not need to tell them by what authority He cleansed the temple. The point, of course, is that they were not seeking a real answer, as they knew that Yeshua claimed the authority of Yahweh.

D. The Parable Of The Two Sons. 28-32.

1. To expose the unbelief of the chief priests and the scribes, Messiah introduced three parables, the parable of the two sons (21:28-32), the parable of the householder (21:33-46), and the parable of the marriage feast (22:1-14). To start with, Christ used a simple story of a father who asked his two sons to work in his vineyard, a parable found only in Matthew.

2. The first son, when instructed to work in the vineyard, replied, “I will not,” but later on, thought better of it and began to work. The second son replied quickly, “I go, sir,” literally, “I, sir,” but he did not go. Christ then raised the question as to which one did the will of the father. They answered, “The first.”

3. Then Jesus made the application. He said, “Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and you did not believe him: but the publicans and the harlots believed him: and you, when you had seen it, did not repent afterward, that you might believe him” (21: 31-32). What had been subtly indicated before was now brought out in the open. They had rejected the ministry of John, whom even harlots and publicans had recognized as a prophet of God. They were like the son who said, “I go, sir,” but who did not go. By their confession, they stood condemned.

E. The Parable Of The Householder And His Rejected Son. 23-46. 

1. To drive the point home still further, Messiah used another parable. This time, He described a man who planted a vineyard, built a wine tower, and leased it to tenants. When the time of harvest came, he sent his servants to take the fruit of it, but the tenants treated the servants harshly, beating one, killing another, and stoning another. When he sent other servants, they were treated in like manner. Finally, he sent his son, thinking that they would have respect for him. But the tenants, recognizing him, said, “This is the heir; come, let us kill him, and let us seize on his inheritance (Mt 21:38). And so they caught the son and killed him.

2. Messiah then raised the question as to what the Lord of the vineyard would do under these circumstances. They replied, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruit in their seasons” (v. 41).

3. Messiah then made the application. It is probably true that no person would send his son into a situation where servants had previously killed his other representatives but would immediately call the authorities. The contrast is between what men would do and what God had done. God did send His son, even though Israel had rejected His prophets earlier and killed them and had rejected John the Baptist.

4. Messiah made the application with tremendous force: “Did you ever read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this was Adonai’s doing, and it is marvelous in our eyes?” (v. 42). Yeshua was quoting from Psalm 118:22-23.

The definition of Adonai is “Lord, LORD, or master.”

5. The figure of a stone is found often in Scripture, Messiah being referred to both as the foundation stone and the head of the corner (1 Co 3:11; Eph 2:20-22; 1 Pe 2:4-5). To Israel, Yeshua was a stumbling stone and rock of offense (Is 8:14-15; Ro 9:32-33; 1 Co 1:23; 1 Pe 2:8). At the time of His second coming, He will be a smiting stone of destruction (Dan 2:34).

6. Messiah also made the further application, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof (Mt 21:43). Here, as Matthew does rarely, the expression “kingdom of God” is used, referring to the sphere of reality rather than a mere profession of faith. Christ declared that the kingdom of God would be given to a nation which does bring forth proper fruit. This should not be construed as a turning away from Israel to the Gentiles but rather a turning to any people who would bring forth the fruit of real faith. The word “nation” does not refer to the Gentiles specifically. The context is that Christ was only speaking to first century Israel. Matt 21:45 says, “When the chief priests and the Pharisees heard His parables, they understood that Yeshua was speaking about them.” This first century of unbelieving Israel, and her religious leaders, is the exclusive group that the kingdom was to be taken away from, rather than Israel as a whole at all times and places. 

7. The church will not receive the kingdom. The nation, in question, can not be the church, since the church is not a nation. The church does not consist of a single nation, but rather consists  of believers in Yeshua from all nations (Gal 3:28). Rather than seeing the nation as the church, it seems far better to conclude that the nation spoken of in Matt 21:43 is a future generation of believing Jews, which speaks of a physical and spiritual future restoration of national Israel (Mt 23:38-39; 24:31; 25:31). Furthermore, the word “nation” (ethnos) that is translated “people,” or “nation” in Matt 21:43 is used of National Israel in Scripture, such as in John 11:51 and Acts 24:17. So, contrary to the “kingdom now” rendering of Matt 21:43 that the kingdom will be taken away from Israel, as a whole, and instead given in spiritual form to the church, the verse when taken in context actually teaches that the kingdom will be taken away from first century Israel only, and instead given to future believing Israel in the coming Tribulation period and millennial kingdom.

8. Carrying further the significance of Messiah as a stone, He stated, “And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder” (v. 44). Here Christ was referring to Himself as the Judge of all men. The rejected stone is also the smiting stone. These parables in the latter part of Matthew are somber, terrible, fearful. They are parables of fire and fury and terrible rejection like a king taking account of unfaithful servants and visiting judgment with a drawn sword.”

9. The point of this parable was all too clear, and the chief priests and Pharisees realized that Messiah was talking about them. However, because of the presence of the people, they were helpless to do anything at this time. Their hatred of Yeshua was only intensified by this exposure, and it gave impetus to the plot already formed to kill Him when they could. The shadow of the cross was lengthening over these closing events of the life of Christ.

I. Details Of The Kingdom Temple. II. Kingdom Prophecies. III. The Journey To Jerusalem.

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I. Details Of The Kingdom Temple.   

A. Through the prophet Ezekiel numerous details are given to us concerning this temple that becomes the center of the earth during the millennial kingdom age. The gates and courts surrounding the temple are first described (Ezek. 40:5-47). The entire area is enclosed by a wall (40:5) which is to separate that which would defile. The outer courtyard is described (40:6-27) where the people gather. This is entered by three gates, one of which, built like all the rest, is the east gate (40:6-16), a structure 25 by 50 cubits (40:21), through which the Shekinah glory enters the temple (43:1-6), which is kept closed (44:2-3). There is a gate on the northern side (40:20-23), and on the southern side (40:24-27), each of which is entered by seven steps (40:26), but none on the west (40:24). In connection with each gate there were six small chambers, three on each side (40:7-10). Around the outer court were thirty chambers, five on each side of each of the gates, arranged around the northern, eastern, and southern walls (40:17- 19). Before these chambers is a pavement (40:17-18) that extends around three sides of the area. 

B. The prophet next describes the inner court (40:28-47), an area 100 cubits on each side (40:47), where the priests minister. There are three gates, each directly opposite the gates in the outer wall and 100 cubits within that outer wall, through which access is gained to the inner court; one on the south (40:28-31), east, and north (40:32-37). This inner court area is reached by eight steps (40:37), so that it is elevated above the outer court. Adjacent to the north gate in this area there were eight tables for preparing sacrifices (40:40-43). And within the outer court, but without the inner court, were chambers for the ministering priests (40:44-46). The center of this area is occupied by an altar (40:47; 43:13-17) where sacrifices are offered.

C. Ezekiel then describes the temple itself (40:48—41:4). He describes first the porch or vestibule of the temple (40:48-49), which is 20 cubits by 11 cubits. The porch has two large pillars on it (40:49), and is reached by steps (40:49), so that this area is elevated above the rest.  This porch leads into the “temple” which would be the holy place, an area forty cubits by twenty cubits (41:2), in which is a wooden table (41:22). Beyond this is the inner part of the temple, or most holy place, a chamber twenty cubits by twenty cubits (41:3-4). Surrounding the wall of the house were chambers, three stories high, thirty to a story (41:5-11), concerning whose use the prophet does not speak. The temple is surrounded by an area 20 cubits by 100 cubits, called the separate place (41:12-14), which surrounds the temple on all sides except the east side, where the porch is located. The interior of the temple is described (41:15-26). It was paneled with wood (41:16) and ornamented with palm trees and cherubim (41:18). There were two doors into the sanctuary (41: 23-26). It is noteworthy that in all the description there is no mention of an ark, or mercy seat, or veil, or cherubim above the mercy seat, or tables of stone. The only article of furniture described is the table or altar of wood (41:22) that answers to the table of shewbread, that which bespeaks communion with God. Included also in the temple area was a separate building, located on the west side of the enclosure (41:12), areas where the sacrifices were prepared (46:19-20), and areas at the four corners where there was a court in which sacrifices for the people were prepared (46:21-24). 

D. An extensive description of the throne is given in the prophecy (43:7-12), which is seen to be the very seat of authority. The altar description is detailed (43:12-18), followed by a recounting of the offerings which will be made (43:19-27). The priests’ ministry is outlined (44:9-31) and the entire worship ritual described (45:13—46:18). The vision climaxes in the description of the river that flows out of the sanctuary (47:1- 12; cf. Isa. 33:20-21; Joel 3:18; Zech. 14:8). This river flows from the temple south through the city of Jerusalem and then divides to flow into the Dead Sea and the Mediterranean Sea, furnishing life along its banks.   

 II. Kingdom Prophecies (6-10). 

A. 6. Israel to once again be related to God by Marriage (Isa 54:1-17; 62:2-5; Hos 2:14-23).

B. 7. Israel to be exalted above the Gentiles (Isa 14:1-2; 49:22-23; 60:14-17; 61:6-7).

C. 8. Israel to become God’s witnesses (Isa 44:8; 61:6; 66:21; Ezek 3:17; Mic 5:7; Zeph 3:20; Zech 8:3).

D. 9. Jesus to rule from Jerusalem with a rod of iron (Ps 2:6-8, 11; Isa 11:2:3; 11:4).

E. 10. David to aid in this rule as vice-regent (Isa 55:3-4; Jer 30:9; Ezek 34:23; 37:24; Hos 3:5).

III.  The Journey To Jerusalem. Matthew Chapter 20.

A. Yeshua’s Death And Resurrection Again Predicted (20:17-19)

1. All of Messiah’s ministry was relentlessly taking Him closer to the cross. Soon, they would be crossing the Jordan, passing through Jericho below sea level, and then up the steep winding road to Jerusalem, about 2,550 feet above sea level. As they were walking the hot desert road to Jericho, Messiah took occasion to separate His twelve disciples from the multitude and remind them that at the end of the road, there was a cross (cf. Mk 10:32-34; Lk 18:31-34). 

2. This was not the first time that Christ had mentioned His death and resurrection to the disciples (cf. Mt 12:38-42; 16:21-28; 17:22-23). It, of course, had been announced as early as Genesis 3:15 that Satan would “bruise his heel.” The shadow of the cross hung over Yeshua from the time He was born. He had clearly announced this to the disciples in Matthew 16:21-23, when Peter had attempted to rebuke Him. He had mentioned it again in Matthew 17:22-23, following the transfiguration. Now as they were moving closer and closer to Jerusalem, He said to His disciples, “Behold, we are going up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.” Messiah gave accurately the details of His coming death and resurrection, and there is no question about His certainty of it. There is utmost accuracy in the details, and a calm, quiet knowledge of the actual things before Him.

3. Interestingly, although in Matthew 16 Peter rebuked Yeshua, and in 17:23 it states, “They were exceeding sorry,” here, as far as Matthew’s record is concerned, they were silent. Mark 10:32-34 indicates that before He gave them this prediction, the disciples were “amazed” and “afraid.” According to Luke 18:34, the disciples “understood none of these things: and this saying was hid from them, neither did they know the things which were spoken.” Putting these passages together, it seems that the disciples had a sense of warning that the trip to Jerusalem was dangerous, but they could not bring themselves to believe literally what Messiah was saying

B. The Request Of The Mother Of James And John. 20:20-24.

1. The unwillingness of the disciples to face the reality of Messiah’s suffering and death is illustrated in the next incident, in which the mother of James and John, the wife of Zebedee, came to Yeshua seeking favors for her sons (cf. Mk 10:35-41). When she bowed before Him, Christ asked her, “What do you want?” Her request was abrupt and to the point, “Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in your kingdom” (Mt 20:21). Her ambition was the same as that of the disciples, recorded in Matthew 18:1-14, and the question of Peter in 19:27. Here, their desire for power and position emerges again in the petition of this ambitious mother. Perhaps she can be excused partially in desiring her sons to have a prominent place in serving the Lord, but it was a request relating to ambitions of earth rather than to the glory of Yahweh.

2. Messiah dealt with her gently. He replied, “You do not know what you are asking. Are you able to drink of the cup that I shall drink of (the cup of suffering)?” Here, as also recorded in the parallel account in Mark 10:35-41 (see below), James and John broke in and answered, “We are able.” How little they knew what they were saying. Yeshua replied sorrowfully to them, “You shall drink indeed of my cup (Mt 20:23). Early in the ministry of the church, James was to lay down his life as a martyr. Although the evidence is not complete, John may also have died a martyr’s death as did some of the other disciples. Although they were to die, in one sense as Christ died, even this did not justify granting their mother’s petition. Messiah completed the answer, “But to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.” [(Mark 10:38-39,  But Yeshua said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” They said to Him, “We are able.” And Christ said to them, “The cup that I drink you shall drink; and you shall be baptized with the baptism with which I am baptized (The cup…the baptism. Figures of speech for Messiah’s coming suffering (see Mark 14:36 and Luke 12:50).]

3. The other disciples were furious at this attempt to secure preference for these two. They apparently concluded that James and John had influenced their mother to make this request. The fact that the other disciples were angered at James and John shows that they were in heart and spirit no better than the two brothers. They all wanted the first place. Both James and John as well as the other ten disciples were far from giving up their attempts to gain the place of power in the kingdom, and their scheming continued, even to the time of the Last Passover Meal in the upper room. How frail and faulty are the human instruments that God must use to accomplish His purposes!

C. Messiah Comments On Their Ambitions. 20:25-28.

Using this incident as an occasion for further discussion of the disciples’ ambition to be great, Christ pointed out some obvious lessons. He acknowledged that in worldly kingdoms, places of power with great authority are sought. But He declared that in the kingdom of God it shall be different, “But it shall not be so among you: but whoever will be great among you, let him be your minister: And whoever will be chief among you, let him be your servant” (Mt 20:26-27). The goal in the kingdom is not to rule but to serve. Yeshua used His own ministry as an illustration, “Even as the Son of man came not to be to ministered unto, but to minister, to give his life a ransom for many” (v. 28). The road to privileged authority is often paved with lowly service.

I. The Temple In The Kingdom. II. Kingdom Prophecies. III. Kingdom Rewards.

I. The Temple In The Kingdom. 

A. A large portion of the prophecy of Ezekiel (40:1—46:24) is devoted to the temple, its structure, its priesthood, its ritual, and its ministry. Various views have been presented concerning this important prophecy, but it is best considered that we have here a prediction of the temple that shall be built in the Kingdom age. This appears a fitting and intelligent sequel to the preceding prophecies. 

B. Concerning the view that sees these chapters in Ezekiel’s prophecy were fulfilled by the return of the remnant from Babylon:

The temple which the historic Jews built does in no way whatever correspond with the magnificent structure which Ezekiel beheld in his vision. The fact is, if this temple is a literal building (as it assuredly is) it has never yet been erected. Furthermore, it is distinctly stated that the glory of the Lord returned to the temple and made His dwelling place there, the same glory which Ezekiel had seen departing from the temple and from Jerusalem. But the glory did not return to the second temple. No glory cloud filled that house. And, furthermore, no high priest is mentioned in the worship of the temple that Ezekiel describes; but the Jews after their return from Babylon had high priests again. Nor can the stream of healing waters flowing  from the temple, as seen by Ezekiel, be in any way applied to the restoration from the Babylonian captivity. 

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C. Dismissed, as unworthy, is the explanation that the vision is the result of the prophet’s own imagination; and  the idea that the passage from the prophet is to be applied symbolically to the church, as follows:

This is the weakest of all, and yet the most accepted. But this theory gives no exposition of the text, is vague and abounds in fanciful applications, while the greater part of this vision is left unexplained, even in its allegorical meaning, for it evidently has no such meaning at all. 

D. The conclusion as to the method of interpretation is in these words: 

The true interpretation is the literal one which looks upon these chapters as a prophecy yet unfulfilled, and to be fulfilled when Israel has been restored by the Shepherd and when His glory is once more manifested in the midst of His people. The great building seen in his prophetic vision will then come into existence and all will be accomplished. 

E. Conclusion: “Ezekiel’s temple is a literal future sanctuary to be constructed in The Land Of Israel as outlined during the Kingdom Age.” 

1. The location of the temple in the land is clearly presented in Scripture. 

2. The temple itself would be located  upon a very high mountain, which will be miraculously made ready for that purpose when the temple is to be erected. 

3. This shall be “the mountain of Yahweh’s house,” established upon the “top of the mountain” and “exalted above the hills,” into which all nations shall flow (Isa. 2:4; Mic. 4:1-4; Ez. 37:26). 

4. Ezekiel gives the picture in chapter 37, verse 27: “My tabernacle also shall be with [“over” or “above”] them.” 

5. The prophet sees the magnificent structure on a grand elevation commanding a superb view of all the surrounding country.  

II. Kingdom Prophecies. (1-5).

A. 1. The final temple to be rebuilt (Isa 2:2; Ezek 37:26, 40-48; Joel 3:18; Hag 2:7-9; Zech 6:12-13). 

B. 2. Israel to be regathered (Isa 43:5-6; Jer 24:6; 29:14: 31:8-10; Ezek 11:17; 36:24-25, 28; Amos 9:14-15; Zech 8:6-8; Mt 24:31).

C. 3. Israel to recognize her Messiah (Isa 8:17; 25:9; 26:8; Zech 12:10-12; Rev 1:7).

D. 4. Israel to be cleansed (Jer 33:8; Zech 13:1).

E. 5. Israel to be regenerated ( Jer 31:31-34; 32:39; Ezek 11:19-20; 36:26).

III. Kingdom Rewards. Matthew Chapter 19. 

A. The Relation Of Discipleship To Kingdom Rewards. 19:27-30

1. The previous discourse of Messiah on the place of riches on earth in contrast to “treasure in heaven” (v. 21) led to Peter’s next question, “Behold, we have forsaken all, and followed thee; what shall we have therefore?” (v. 27).

2. To this practical question, Christ gave a specific answer. He stated that in the “regeneration,” or restoration of the kingdom, “When the Son of man shall sit in the throne of his glory,” the disciples also “shall sit upon twelve thrones, judging the twelve tribes of Israel” (v. 28). This is clearly a picture of the millennial Kingdom Age earth, not heaven. Late in Yeshua’s ministry, He supports the concept that the Kingdom, while postponed as far as human expectation is concerned, is nevertheless certain of fulfillment following His second coming.

3. In addition to the promise that they shall sit on thrones acting as judges, Messiah gave the promise to all His disciples who, for Christ’s sake, have forsaken houses, brethren, sister, father, mother, wife, children, or lands, that they shall receive an hundredfold reward in addition to having eternal life. There is no uncertainty about the riches of heaven, which will endure long after the treasures of the rich young ruler have been dissipated.

4. One final word of caution was given by Messiah, “But many that are first shall be last; and the last shall be first” (v. 30). By this, Christ meant that Yahweh’s estimation of worthiness for reward may be entirely different than man’s estimation. Those prominent in this life may not necessarily be first in reward in the life to come. The widow who gave her two mites but had nothing else to give may be ahead of those who have given much. Those who labor merely for reward may miss it. His discussion of this point is illustrated in the next chapter.

B. Jewish Disciples’ Rulership. 

1. The Land of Israel during the Kingdom Age has its dimensions described in Ezek 47. This land area is the same as that which Yahweh promised to Abraham (Abrahamic Covenant) in Gen 15:18-21. The covenant is literal, earthly, and unconditional, and will be fulfilled when Messiah returns to earth from Heaven after the Tribulation (Mt 24:29-31). 

2. The division of the Land Of Israel during the Kingdom Age, per tribe allotments, is described in Ezek 48. 

3. “In the regeneration,” relates to the the millennial Kingdom Age, when the earth will be made new, during which time the Jewish disciples will judge Israel. The only other use of the word “regeneration” in the New Testament speaks of people being new in the Church age (Tit 3:5). 

4. “On His glorious throne.” Re: Mt 25:31, “But when the Son of Man comes in His glory, and all the angels with Him, the He will sit on His glorious throne.” This passage relates to the return of Christ from Heaven to earth with His saints as the end of the Tribulation (Mt 24:29-31; Zech 14:1-5, 9; Rev 19:11-20:6). 

C. Gentile Disciples’ Rulership. As Jews are ruling other Jews in the covenant Land of Israel, Gentile believers in Christ will be ruling the remainder of the world.

1. 1 Cor 6:2-3.  “Or do you not know that the saints will judge the world? If the world is judged by you, are you not competent to constitute the smallest law courts?” Do you not know that we will judge angels? 

2. Because of our union with Messiah, we will be with Him in this judgment during the Kingdom Age. We will also judge angels.

a. 2 Pet 2:4. “For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment;”

b. “angels when they sinned.” These are fallen angels, who sinned grievously by cohabiting with women, as described in Gen 6:1-4. Or, this may refer to angels who rebelled with Satan before Adam and Eve sinned. In either case, they were consigned to hell, lit., Tartarus, a prison holding them until their final judgment. Some evil angels, the demons, are still fee and doing Satan’s will. 

I. Worship In The Kingdom. II. Messianic Prophecy. III. Teachings Concerning Greatness and Forgiveness.

I. Worship In The Kingdom. II. Messianic Prophecy. III. Teachings Concerning Greatness and Forgiveness.

I. Worship In The Kingdom. 

A. The restored theocracy is marked by the adoration given to Messiah. (Isa. 12:1-6; 25:1—26:19; 56:7; 61:10-11; 66:23; Jer. 33:11, 18, 21-22; Ezek. 20:40-41; 40:1—46:24; Zech. 6:12-15; 8:20-23; 14:16-21). “And it shall come to pass…shall all flesh come to worship before me, says the Lord” (Isa. 66:23).

B. Theocracy Described. A biblical theocracy is the manner in which Yahweh delegates authoritative rule over His Kingdom through a Theocratic Administrator.

1. Adam was Yahweh’s Theocratic Administrator over Yahweh’s Earthly Kingdom until the fall of Adam.

2. After the fall of Adam, Yahweh chose Theocratic Administrators to rule the earth, in a limited manner, through the following individuals: Moses, Joshua and the Judges who followed Joshua, the Kings of Israel (Saul, David, Solomon), and the kings of the southern Kingdom of Israel (Judah and Benjamin).

3. Satan is the prince of the power of the air (Eph 2:2); but he will be bound during the Kingdom (Rev 20:2), so that he might not deceive the nations any longer, until after the 1,000 years are ended; then, he will be released for a little while (Rev 20:3) and lead a revolt against God’s people in the battle of God and Magog (Rev 20:7-10). The rebels of this Gog and Magog assault will be those who were born during the Kingdom Age, that had not come to belief in Messiah, as “King of Kings and Lord of Lords” (Rev 19:16).

4. Messiah will be Yahweh’s earthly Theocratic Administrator when He returns to earth from heaven.

C. Yahweh’s rule over His created heavens and earth (Psalm 103:19) is such that He uses earthly theocratic administrators to rule over the earth but can personally choose to do anything that He desires to do, over heaven and/or earth. 

II. Messianic Prophecy. 

The Prophecies Of Messiah (37-45). (P=Prophetic Verse. F=Fulfillment Verse).

37. P. His bones would not be broken (Exod 12:46; Num 9:12; Psa 34:20). F. Jn 19:33-36. 

38. P. He would be stared at in death (Zech 12:10). F. Mt. 27:36; Jn 19:37.

39. P. He would be buried with the rich (Isa 53:9). F. Mt 27: 57-60.

40. P. He would be raised from the dead (Psa 16:10). F. Mt 28:2-7. 

41, P. He would ascend (Psa 24:7-10). F. Mk 16:19; Lk 24:51. 

42. P. He would then become a greater high priest than Aaron ((Psa 110:4). F. Heb 5:4-6, 10; 7:11-28.

43. P. He would be seated at God’s right hand (Psa 110:1). F. Mt: 22:44; Heb 10:12-13.

44. P. He would be a smiting scepter (Num 24:17; Dan 2:44-45). F. Rev 19:15.

45. P. He would rule the heathen (Psa 2:8). F. Rev 2:27.

III.  Teachings Concerning Greatness and Forgiveness. Matthew Chapter 18. 

A. Sermon On The Little Child. 18:1-14.

1. The disciples had gathered in the home which Messiah had established in Capernaum (Mt 17:24). As the disciples gathered, the question was raised, “Who is the greatest in the kingdom of heaven?” (Mt 18:1). According to Mark 9:33, Jesus had raised the question, “What was it that you disputed among yourselves by the way?” Apparently, they did not answer immediately, for Mark 9:34 states, “But they held their peace: for by the way they had disputed among themselves, who should be the greatest.” Breaking the awkward silence, apparently one of the disciples asked the question recorded in Matthew 18:1. 

2. In answer to their question, Christ called a little child to Him, possibly a neighborhood child whom He knew well. When the disciples observed the little child standing in their midst, Yeshua then took the child in His arms (Mk 9:36) and said to the disciples, “Verily I say unto you, Except you be converted, and become as little children, you shall not enter into the kingdom of heaven. Whoever shall humble himself as this little child, the same is greatest in the kingdom of heaven” (Mt 18:3-4). (Note that this discussion relates to Jews and the Kingdom that had been offered to them in Matthew’s gospel).

3. Undoubtedly, the disciples had been unduly concerned about their status in the coming kingdom. It is clear that they were still anticipating an “earthly kingdom,” in which Yeshua would be the King and they would be His privileged servants. In asking the question concerning who would be the greatest, they did not mean that one of their number should have charge over the others, but rather that probably several of them should take precedence. Christ had previously singled out Peter, James, and John, as in Matthew 17:1, for special honor. 

4. Messiah, in effect, was saying that they were asking the wrong question. They should have been asking, How can I best serve the King? rather than, How can I best serve myself? The child in the arms of Yeshua was a graphic illustration of loving trust, immediate obedience, in coming to the arms of Christ, and in seeking only the position of being loved. True greatness involved taking an attitude of unpretentious humility instead of seeking a position of power. These were great lessons for the disciples to learn.

5. Messiah used the occasion, however, to speak of the importance of human personality, as illustrated in the child who has no position or wealth and no power. Instead of seeking greatness in the kingdom, the disciples should be seeking how they can serve ordinary human beings, such as this child. Christ stated that if they received a child in His name, “that signified that they were in a proper relationship of faith in Yeshua Himself.”

6. These teachings of Messiah were in sharp contrast to that which was popular in the heathen world, where children were often used as human sacrifices and often suffered cruelty and neglect. The disciples, accordingly, were warned not to offend a child. It would be better to be drowned in the deep sea with a millstone around one’s neck than to offend a little one. It would be better to have a hand or foot cut off or an eye plucked out than to offend one of these, especially in spiritual things.

7. Messiah concluded His exhortation in 18:10, “Take heed that you don’t despise one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.” The Scriptures do not teach that each child has a particular angel, but apparently, angels are assigned the care of children in general. These angels have immediate access to God the Father. Some have suggested the possibility that angelsrefers to the spirits of children who have died. In either case, however, the importance that God gives to the welfare of children is clearly taught. 

8. To illustrate the importance of one child, Christ used a shepherd who has a hundred sheep. If one goes astray, he does not argue that one out of a hundred is unimportant, but rather leaves the ninety-nine and seeks the lost sheep. When he finds the sheep, he rejoices over it more than over the continued safety of the ninety-nine. If a shepherd has such regard for one sheep, how much more regard does God the Father have for one little one? The statement of Matthew 18:14 summarizes the teaching, “Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.”

9. Notice that Messiah refers to “the Father in Heaven.” It is from heaven that Yahweh’s rule extends over His creation. The Kingdom of God (the earthly Davidic Kingdom, 2 Sam 7:8-16, Matt 3:2; 4:17; 10:1-7) over which Messiah will rule from Jerusalem (Jer 3:17; Zech 14:1-21; Mt 24:29-31; 25:31-46), is under the rule of “Yahweh/God the Father in Heaven” (Ps 103:19). 

B. Sermon Concerning Forgiveness. 18:15-35.

1. Having related the disciples to children in the preceding context, Messiah then related the disciples to children of God who may be adults physically, even though they are immature spiritually. He introduced first the case of a brother or child of God who has injured one of the disciples in some way (cf. Lk 17:3-4). 

2. Christ instructed him first to go alone to the brother, tell him his fault, and seek an adjustment. The implication is that this may bring the matter to proper solution. If, however, the brother would not heed such an admonition, the disciple was instructed to take two or three witnesses with him and attempt to get the matter resolved by this means. This was in keeping with the law as stated in Deuteronomy 19:15, to which allusion is made in the New Testament also (Jn 8:17; 2 Co 13:1; 1 Ti 5:19). 

3. If this form of entreaty failed, then he should tell it to the “assembly.” Obviously, church organization, as seen in the New Testament, had not yet been established, and it is more probable that He was referring here to a Jewish assembly, with which the disciples were familiar. If the offender refused to correct the matter in front of the whole assembly, he was then to be considered an outsider and was no longer worthy to be considered a brother. It is significant that there was no recognition of church authority, or even the authority of the disciples themselves.

4. However, Yeshua went on immediately to discuss the authority of the disciples. In Matthew 18:18, He declared, “Verily I say unto you, Whatever you shall bind on earth shall be bound in heaven: and whatever you shall loose on earth shall be loosed in heaven.” It should be noted, first of all, that “you” is plural. This authority was not given to Peter individually as a pope, but rather it belonged to all of the disciples, and they shared it, according to the preceding verse, with the assembly. The idea was that collectively they had a right to apply the spiritual principles of divine judgment to those who ignore such truth. In applying them correctly, they were recognizing a situation which Yahweh had established, whether this referred to binding or loosing, and they were serving as His representatives. It should be obvious that their binding or loosing was true only as Yahweh confirmed it.

2. Proceeding from the matter of judging a brother, the importance of two or three agreeing was then applied to prayer. Here, instead of the necessity of an entire assembly agreeing, even two or three who agree may be assured that Yahweh would answer. There is no instance in Scripture in which two or three of the disciples of Yeshua agreed in prayer and the answer was not forthcoming. Only when they prayed singly, as in the case of Paul seeking removal of this thorn in the flesh, was there divine disapproval. This rule must not be applied in extreme literalness, as obviously, two or three may sometimes be wrong; and in the church today, the general principle of 1 John 5:14-15, that our prayers must always be subject to the will of God, is operative. When spiritual-minded Christians, however, agree as to an objective to be realized through prayer, there is greater assurance of the answer than if they come to God singly.

3. Peter returned to the question of forgiveness and asked the Lord in Matthew 18:21, “Lord, how often shall my brother sin against me, and I forgive him? until seven times?” The old Jewish teaching was that three times was enough,” based on Amos 1:3 and 2:6.Peter was attempting to be generous in doubling the usual limit of forgiveness.

4. Messiah replied, however, “I say not unto you, until seven times: but, until seventy times seven (Mt 18:22). It is evident that Christ meant seventy times seven, or four hundred and ninety. This meant that Peter should go on forgiving without counting the number of times, following the example of God himself, who does not impute sin to those who have trusted in Him.

5. It is clear that this is a story which has only partial fulfillment in God’s dealings with His disciples. There is no justification here for the doctrine of purgatory or the concept that a believer can lose justification once bestowed. The penalties refer to this life rather than the life to come in both instances; and chastisement can be experienced even by those who are the objects of God’s grace, if they do not judge their own life in the light of God’s forgiveness (cf. 1 Co 11:27-32; Heb 12:5-10). The illustration, however, enforces the exhortation of Yeshua to Peter not to stop forgiving a brother, a truth which is supported by many scripture references (Ps 18:25; Mt 5:7; Lk 6:37; Eph 4:32; Col 3:13; Ja 5:9).

6. Translated into terms of Christian profession today, it is clear that a believer in Christ should be occupied with how graciously God has forgiven his wrongs rather than with how the world or the church recognizes his rights. Emotionally, we should be occupied with the love of God and should be seeking to express our love for Him in obedient service, however lowly and however unrecognized we remain by the church or the world.

I. Israel’s Covenant Land In The Kingdom Age. II. The Coming Kingdom After Messiah’s Suffering And Death.

I. Israel’s Covenant Land  In The Kingdom Age. 

A. A number of essential facts concerning the land itself are presented in the prophecies. 

1. The covenant land of Israel will become the particular inheritance of Israel (Ezek. 36:8, 12; 47:22-23; Zech. 8:12). This is essential to fulfill God’s promises to Israel. 

2. The land will be greatly enlarged in comparison to its former area (Isa. 26:15; 33:17; Obad. 17-21; Mic. 7:14). For the first time Israel will possess all the land promised to Abraham (Gen. 15:18-21). 

3 The topography of the land will be altered (Isa. 33:10-11; Ezek. 47:1-12; Joel 3:18; Zech. 4:7; 14:4, 8, 10). Instead of the mountainous terrain which characterizes Israel today, a great fertile plain will come into existence at the second advent of Messiah (Zech. 14:4) so that the Land Of Israel will truly be “beautiful for situation” (Ps. 48:2). This changed topography will permit the river to flow out from the city of Jerusalem and divide to the seas to water the land (Ezek. 47:1- 12). 

4. There will be renewed fertility and productivity in the land (Isa. 29:17; 32:15; 35:1-7; 51:3; 55:13; 62:8-9; Jer. 31:27-28; Ezek. 34:27; 36:29-35; Joel 3:18; Amos 9:13). Then the plowman will overtake the reaper because of the productivity of the land. 

5. There will be an abundance of rainfall (Isa. 30:23-25; 35:6-7; 41:17-18; 49:10; Ezek. 34:26; Zech. 10:1; Joel 2:23-24). Throughout the Old Testament the rain was a sign of God’s blessing and approval and the absence of rain a sign of God’s disapproval and judgment. The abundance of rain on the earth will be a sign of God’s blessing in that day. It is amazing that Christian churches often sing a song, “Showers Of Blessing,” without knowing that the context of the song is that of Israel in the future millennial Kingdom Age.

 “I will make them and the places around My hill a blessing. And I will cause showers to come down in their season; they will be showers of blessing” (Ezek 34:26).

a. Per Ezek 34:26, Moody Bible Commentary, Charles H. Dyer, Ph. D. The Lord will make a covenant of peace with the Jewish people under the kingship of Messiah. The peace will be more than an absence of war or temporary armistice.

(1) The word “shalom” means whole or complete. Therefore, it refers to the nation coming into a whole or right relationship with the Lord, and the realization of all the blessings of the New Covenant (Jer 31:31-34). [The New Covenant was made between God and the Jews, not between God and the Church, Jer 31:1; Ezek 36:22 [24-38].

(2) The peace that Israel has always longed for, which the Lord has promised in the Messianic Age (Isa 11:1-9), will be experienced when the land of Israel is blessed with showers “in their due season…showers of blessing” just as He promised to provide rain as a reward for obedience (cf. Dt 11:14; 28:12). 

(3). “Pray for the peace of Jerusalem,” (Ps 122:6), per Moody Bible Commentary (a team of translators). “The exhortation to ‘pray for the peace of Jerusalem’ includes not simply the city itself, but the Jewish people, the tribes of Israel that regularly go up to it as the political and religious inheritance by God (Gen 13:15; 17:8; Ps 105:10-11; Rm 11:29). “

b. It is important to understand that “the Kingdom” is earthly, has yet to come, and is not now, “in any degree.” Also, Jews always expected the Kingdom to be literal and earthly, with an earthly king ruling from Jerusalem. Per “Israel My Glory,” The Messiah will begin His rule by judging and purging evil from His earth (Joel 3:1-17). He will establish His earthly throne on Mount Zion in Jerusalem and will rule the nations with a rod of iron (Ps 2:6, 9). Implements of war will be recycled into constructive tools (2:4). Isaiah described the Prince of Peace, of whose “government and peace there shall be no end” (9:7). The Prince of Peace is the Messiah, the son of David. “And in that day there shall be a root of Jesse, who shall stand for an ensign of the peoples; to him shall the nations seek, and his rest shall be glorious” (Isa 11:10). Zechariah predicted, “Rejoice greatly, O daughter of…Jerusalem…your King comes unto you; He is just, and having salvation; lowly, and riding upon a donkey…he shall speak peace unto the nations; and his dominion shall be from sea even to sea” (9:9–10).  Click onto the following link of Israel My Glory “The Messiah’s Reign” for data that relates to this paragraph.

The Messiah’s Reign

c. It is easy to see that the Kingdom is not something that enters us after we have been born again. People enter the Kingdom; the Kingdom does not enter people.  We can also see that none of the aspects of the Kingdom are present in the world today, which is because “the Kingdom has not yet come.” It is important to understand that nobody is building the Kingdom, doing Kingdom work, or bringing in the Kingdom; all of this takes place by Messiah when He descends from Heaven to Earth at the end of the Tribulation and establishes the Kingdom (Zech 14:1-5, 9; Mt 24:29-30; Rev 19:11- 20:6).

d. The church is neither the new Israel, nor spiritual Israel; neither is the church the kingdom. People enter the Kingdom through the new birth, through  belief in Christ, and by the power of God’s Holy Spirit (John 3:3, 7-8, 16). Yeshua is never called “The King Of The Church.”

6. The land will be reconstructed after being ravaged during the tribulation period (Isa. 32:16-18; 49:19; 61:4-5; Ezek. 36:33-38; 39:9; Amos 9:14-15). The remnants  of destruction will be removed that the earth may be clean again. 

7. The Land Of Israel will be redistributed among the twelve tribes of Israel. In Ezekiel 48:1-29 this redistribution is outlined. In that chapter the land is seen to be divided into three portions. In the northern portion land is apportioned to the tribes of Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben and Judah (Ezek. 48:1-7). The land seems to be divided by a line running from east to west all across the enlarged dimensions of Israel. In like manner in the southern portion land is allotted to Benjamin, Simeon, Issachar, Zebulun and Gad (Ezek. 48:23-27). Between the northern and southern divisions is an area known as the “holy oblation” (Ezek. 48:8-20), that is, that portion of the land which is set apart for the Lord. This is to be an area twenty-five thousand reeds long and wide (Ezek. 48:8, 20), to be divided into one area 25,000 by 10,000 reeds for the Levites (Ezek. 45:5; 48:13-14), one the same area for the temple and the priests (Ezek. 45:4; 48:10-12), and one 25,000 by 5,000 reeds for the city (Ezek. 45:6; 48:15-19). 

B. But how long is a reed? This is given as being “six cubits,” “of a cubit and a handbreadth each” (40:5). “The cubit is a cubit and a handbreadth” (43:13). So the real problem is, How long is the cubit specified by Ezekiel?  

C. Archeological research has established the fact that three cubits were employed in ancient Babylonia. The smallest of 10.8 inches or three palms (handbreadths) was used in gold work. The second of four palms or 14.4 inches was applied to buildings, and the third of five handbreadths or 18 inches was utilized in land spaces. The shortest cubit of three handbreadths, or palms (a palm is 3.6 inches), equaling 10.8 inches is the basic fundamental unit. As the prophet is very specific in stating that the unit of measurement in his vision is a “cubit and a handbreadth” (40:5; 43:13), he, no doubt, means the smallest cubit of three handbreadths as the basic measure, plus one handbreadth or what is equivalent to the middle cubit of 14.4 inches. Upon this calculation the reed would be 7.2 feet. The holy oblation would be a spacious square, thirty-four miles each way, containing about 1160 square miles. This area would be the center of all the interests of the divine government and worship as set up in the millennial earth.  

D. If the larger cubit were employed it would enlarge the holy oblation to about fifty miles each way. This could only be possible in view of the enlarged area included within the boundaries of The Land Of Israel in the Kingdom Age.

II The Coming Kingdom After Messiah’s Suffering And Death. Matthew Chapter 17.

A. The Transfiguration.  17:1-9.

1. Six days after Peter’s notable confession, recorded in chapter 16, Messiah took Peter, James, and John, the inner circle, to a high mountain, apart from the other disciples. Many believe this to be Mt. Hermon, north of Caesarea Philippi, but Matthew does not give the name of the mountain, nor does Mark or Luke.

2. Matthew gives the most complete detailed account of the transfiguration. Luke relates that the event occurred “about eight days” after Peter’s confession (Lk 9:28), meaning a week. There is no contradiction between the accounts. Luke also mentions that Christ was praying and the disciples were sleeping when the transfiguration took place, and suddenly, the face of Yeshua shone as the sun, and His raiment also took on a supernatural light. Mark states that His raiment was “exceeding white as snow” (Mk 9:3), and Luke mentions especially that “the fashion of his countenance was altered” (Lk 9:29). In determining the nature of the transfiguration, it is sufficient to conclude that it was a real and supernatural revelation of the glory of Yahweh, not just an appearance or a theophany.

3. As Messiah was transfigured before His disciples, they were abruptly awakened and, wide-awake, saw Moses and Elijah talking with Messiah. Luke says that they were discussing the coming death of Christ, which would be accomplished at Jerusalem (Lk 9:31). Attempting to do something about this, Peter, responding to the situation although he had not been addressed, said to Yeshua, “Lord it is good for us to be here: if you will, let us make here three tabernacles [tents]; one for You, and one for Moses, and one for Elias” (Mt 17:4). Both Mark and Luke comment that Peter did not know what he was saying, as it was not a sensible proposition.

4. The answer to his suggestion, however, was a bright cloud which overshadowed all of them, and out of the cloud came a voice of God the Father, “This is my beloved Son, in whom I am well pleased; hear Him” (17:5). Matthew alone records that, in response to this heavenly vision and command, they fell on their faces and were very much afraid. Messiah commanded them, however, to arise and stop being afraid, and with this assurance, when they lifted up their eyes, Moses and Elijah as well as the cloud had disappeared, and Yeshua was restored to normal appearance.

5. As they were coming down the mountain to rejoin the other disciples, Messiah instructed them to tell no one of the vision until after His resurrection. Obviously, to tell of this vision would have only aggravated the problem of the people who wanted to make Yeshua King by force.

6. What is the meaning of the transfiguration? The Scriptures do not provide an immediate commentary on the purpose of the transfiguration. It has been suggested that the purpose was to encourage Yeshua in view of His coming death, as well as the disciples in the trials which they would face.

7. Probably the disciples needed far more than Yeshua’s spoken assurances to offset the frequent references to His death, which they could not fit into their concept of the Lord’s future program. That it left an indelible effect upon the disciples is clear from 2 Peter 1:16-18, where Peter refers to it, and in John 1:14, where John mentions it. It was a dramatic and reassuring experience that no matter what happened, the glory of the kingdom was still ahead.

8. Numerous questions can be raised about the incident. Why were Moses and Elias, or Elijah, selected? Probably the best answer is that Moses was the greatest lawgiver of the Old Testament and Elijah was the first of the great prophets. It is also true that Moses represents those who, through death and resurrection, will be in glory, and Elijah represents those who will be in glory without dying. The fact that they both have bodies gives some support to the idea of an intermediate body in heaven (by rapture (harpazo. Greek): John 14:1-3, 6; 1 Thes 4:13-18; 1 Cor 15:54-58), prior to the day of resurrection or translation.

9. The selection of Peter, James, and John, rather than all the disciples, was appropriate, following the example of Moses, who, when he went up into the holy mountain, took with him Aaron, Nadab, and Abihu (Ex 24:1). The transfiguration of Christ, however, far exceeded the glory which Moses experienced. While the companions of Moses, including the seventy elders, apparently saw the glory of Yahweh, none of them were permitted to accompany Moses when he went up into the mountain to receive the law. The disciples, in the transfiguration of Yeshua, were witnesses of the entire transaction.

10. Taken as a whole, the transfiguration was the fulfillment of Matthew 16:28, where they had been promised that they would see the Son of man coming in His kingdom. The transfiguration was the prophetic view of the glorious Messiah

B. The Question About Elijah. 17:10-13.  

1. The appearance of Elijah on the mount reminded the disciples of a problem they had with the prediction of the coming of Elijah before the day of the Lord (Mai 4:5-6). They now raised this question, “Why then say the scribes that Elias must first come?” (Mt 17:10). It was the popular expectation that Elijah would first teach the Jews, settle all their disputed questions, again give them the pot of manna and Aaron’s rod that blossomed (Ex 7:12; Num 17:3; Heb 9:4).

2. In His answer, Messiah acknowledged that the scribes had correctly understood that Elijah was related to the restoration of Israel. Christ solved the problem by affirming that Elijah had already come and that the scribes had not recognized him. The disciples understood this to be a reference to John the Baptist (cf. Mai 3:1; Mt 11:14; Lk 1:17). Scholars differ as to whether John the Baptist completely fulfilled the prophecy of Elijah, or whether a future appearance of Elijah is necessary. The theory of a yet future appearance of Elijah is connected with the view that he is one of the two witnesses in Revelation 11.The evidence that John the Baptist at least in part fulfilled the prophecy of Elijah is clear. 

C. The Healing Of The Demon-Possessed Child. 17:14-21.

1. Upon the return to the valley, Messiah encountered the other nine disciples in trouble. A child had been brought, severely afflicted with epilepsy caused by demon possession. The expression that he was a “lunatick” is often understood as indicating that he was epileptic on the basis of the symptoms, although he may have also had mental unbalance. The case was presented to Yeshua by his father, who, kneeling before Christ, pleaded mercy for his son, whom the disciples could not cure. The incident, no doubt, had been embarrassing to the nine disciples and may have provoked ridicule of the crowd.

2.The failure of the disciples moved Yeshua to say, “O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him here to me” (Mt 17:17). Although addressed generally to the generation, it obviously was a rebuke to the nine disciples.

3. When the child was brought to Messiah, the devil was cast out and the child was cured immediately. Even as Jesus was talking, the child “fell on the ground, and wallowed (to roll oneself about in a lazy, relaxed, or ungainly manner) foaming” (v. 20). The situation was attracting a crowd, and Christ immediately cast out the spirit, according to verse 25. It left the child as one dead, and Yeshua took him by the hand and lifted him up (vv. 26-27).

4. Later, when they had returned to the house, the disciples asked why they could not cast out the demon. Yeshua, in reply, made clear to them that their problem was not the demon or the child but their own unbelief. To the disciples, He said, “If you have faith as a grain of mustard seed, you shall say unto this mountain, remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you” (Mt 17:20).  What Christ could accomplish in a word, “the disciples” needed to accomplish through prayer and fasting.

D. The Announcement Of Messiah’s Death And Resurrection Repeated. 17:22-23. 

With the approaching feast, which would be the time that Messiah would be crucified (Gen 3:15..you shall bruise Him on the heel…Isa 52:13-53:12), He again reaffirmed not only that He would die and be raised, but that He would be betrayed by His friends into the hands of His enemies (cf. Mk 9:30-32; Lk 9:43-45). This time, the disciples did not raise objections, but the Scriptures record, “And they were exceeding sorry” (Mt 17:23). Their sorrow arose not from sympathy but from their lack of understanding of both His death and resurrection. The sorrow is because of the assertion that Christ would be “betrayed.” The lengthening shadow of the cross is beginning to stretch over the incidents that were to lead  to Jerusalem.

E. The Problem Of Tribute. 17:24-27.

1. Following these incidents, they came to Capernaum for what would be the last visit there before Messiah went to Jerusalem to die. The tax collectors, who were collecting the temple tax, approached Peter because neither he nor Yeshua had paid the tax. The custom was based on the law which required every Israelite, above twenty years of age, to pay a half shekel in the support of the temple (cf. Ex 30:13-14; 2 Ki 12:4; 2 Ch 24:6; Neh 10:32). It was normal to have this tax collected just before the Passover. Peter had assured the tax collector that his Master would pay the tribute.

2. Before Peter could talk to Messiah about it, Yeshua anticipated the question and asked him, “What do you think, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?” (Mt 17:25). Peter replied that taxes were collected of strangers not of children.

3. Messiah, having made His point that Yeshua and His disciples should not have to pay tax, nevertheless, instructed Peter to cast a hook into the sea, pick up the first fish that came, and open its mouth; he would find a piece of money which he could take to pay the tribute tax (v. 27). Although many have tried to explain away this incident because Matthew does not go on to complete the story, it seems clear that Peter caught the fish with the money in its mouth and paid the tax. According to Mark 12:13-17, the Pharisees were especially desirous to catch Messiah in breaking the law of the tribute. Christ, at this point as He was facing Jerusalem, did not want to make a small issue important.