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.
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.
Eternity 