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. Jerusalem In The Kingdom Age. II. Messianic Prophecy. III. Teaching in Anticipation of Rejection.

I. Jerusalem In The Kingdom Age.

A. Because the covenants made with Israel guaranteed them the possession of the land, which is fully realized in the kingdom age, The Land Of Israel and Jerusalem figure largely in the prophetic Scriptures. 

B. Jerusalem in the Kingdom. A number of facts are made clear from a study of the prophecies concerning the place of Jerusalem in that age. 

1. Jerusalem will become the center of the millennial earth (Isa. 2:2-4; Jer. 31:6; Mic. 4:1; Zech 2: 10-11). Because the world is under the dominion of Israel’s King, the center of Israel becomes the center of the entire earth. 

2. Jerusalem will be the center of the kingdom rule (Jer. 3:17; 30:16-17; 31:6, 23; Ezek. 43:5-6; Joel 3:17; Mic. 4:7; Zech. 8:2-3). The city that was the center of David’s government will become the center of the government of David’s greater Son. 

3. The city will become a glorious city, bringing honor unto Yahweh (Isa. 52:1-12; 60:14-21; 61:3; 62:1-12; 66: 10-14; Jer. 30:18; 33:16; Joel 3:17; Zech. 2:1-13). So closely is the King associated with Jerusalem, that the city will partake of His glory. 

4. The city will be protected by the power of the King (Isa. 14:32; 25:4; 26:1-4; 33:20-24) so that it never again need fear for its safety. 

5. The city will be greatly enlarged over its former area (Jer. 31:38-40; Ezek. 48:30-35; Zech. 14:10). 

6. It will be accessible to all in that day (Isa. 35:8-9) so that all who seek the King will find audience within its walls. 

7. Jerusalem will become the center of the worship of the age (Jer. 30:16-21; 31:6, 23; Joel 3:17; Zech. 8:8, 20-23). 

8. The city will endure forever (Isa. 9:7; 33:20-21; 60:15; Joel 3:19-21; Zech. 8:4).   

II. Messianic Prophecy. 

The Prophecies Of Messiah (28-36). (P=Prophetic Verse. F=Fulfillment Verse).

28. P. He would be scourged upon spat and (Isa 50:6). F. Mt 6:67 27:26.

29. P. His price money would be used to buy a potter’s field (Jer 18;1-4; 19:1-4; Zech 11:12-13). F. Mt 27:9-10.

30. P. He would be crucified between two thieves (Isa 53:12). F. Mt 27:38; Mk 15:27-28; :Lk 22:27.

31 P. He would be given vinegar to drink (Psa 69:21). F. Mt 27:34; Jn 19:28-30.

32. P. He would suffer the piercing of His hands and feet (Psa 22:16; Zech 12:10). F. Mk 15:25; Jn 19:34, 37; 20:25-27.

33. P. His garments would be parted and gambled for (Psa 22:18). F. Lk 23:34; Jn 19: 23-24.

34. P. He would be surrounded and ridiculed by His enemies (Psa 22:7-8). F. Mt 27:39-44; Mk 15:29-32.

35. P. He would thirst (Psa 22:15). F. Jn 19:28.

36. P. He would commend His Spirit to the Father (Psa 31:5). F. Lk 23:46.

III. Teaching in Anticipation of Rejection. Matthew Chapter 16.

A. Pharisees and Sadducees Seek a Sign. 16:1-4.

1. The Pharisees, who had questioned the disciples’ disregard of their traditions, now joined by the Sadducees, sought to trap Jesus into giving them a sign from heaven. This was the first time the Pharisees and Sadducees, usually in disagreement, joined hands to trap Jesus.  Earlier  (Mt 12:38), they had asked for a sign and were given the sign of the prophet Jonah, with its prediction of the death and resurrection of Christ. Their asking for a sign indicated that they were unimpressed by the miracles and teaching of Yeshua, the very credentials predicted in the Old Testament.

2. Messiah, in His reply, alluded to their spiritual stupidity. He pointed out that when it came to seeing signs relating to weather, they could understand; but when it came to the signs of the times, they were unable to relate intelligently to them.

3. In closing His comments, Christ said that a wicked and adulterous generation will not be given a sign, except the sign He had given them earlier when they had asked the same question, the sign of the prophet Jonah. Although the Pharisees were not accused of being adulterers, spiritually, they were in the same state as those who had no morality and no religion. If He had given them some miraculous sign from heaven, they would have returned to the same accusation recorded in Matthew 12:24, that it was a miracle accomplished only by the power of Satan. Faith is not given to those who are seeking support for unbelief.

B. Leaven of the Pharisees and Sadducees. 16:5-12.

1. According to Mark 8-10, the Pharisees had questioned Him while in Dalmanutha, located on the west shore of Galilee. Upon conclusion of His exchange with the Pharisees, Messiah and His disciples again proceeded by boat to the eastern shore. When they arrived, the disciples found that they had forgotten to take bread (Mt 16:5). This would not have been so serious near Capernaum, but the eastern shore was relatively unpopulated.

2. Using this as an occasion for driving home a spiritual point, Messiah warned them against the leaven of the Pharisees and Sadducees. The disciples thought He was referring to the fact that they had taken no bread. Christ rebuked them for their concern, reminding them of the feeding of the five thousand and the feeding of the four thousand. He went on to state that He was warning them of the leaven of the Pharisees and the Sadducees. Leaven here, as elsewhere in the Scripture, is a symbol of permeating evil. They were not to be influenced by the infection of unbelief derived from these religious leaders.

C. Prediction of the Church. 16:13-20. 

1. Proceeding north and east from the Sea of Galilee, Christ came to the borders of Caesarea Philippi. There He questioned His disciples about their faith in Him, as also recorded in Mark 8:27-30 and Luke 9:18-21. He drew out of them first what others had said about Him. The response had been varied. Some people had considered Him John the Baptist raised from the dead, others Elijah the prophet, others Jeremiah or one of the other prophets. Only Matthew mentions Jeremiah.

2. Having prepared the way, Messiah then asked the important question, “But whom say ye that I am?” In reply, Simon Peter, frequently the spokesman for the twelve, declared, “You are the Christ, the Son of the living God” (Mt 16:16). Only Matthew adds the expression, “of the living God.”

3. Pronouncing a blessing on Peter as the one who had received this revelation from God the Father, Messiah made the important announcement about the church, which was not recorded in the narratives of the other gospels. He said, “And I say also unto you, That you are Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.”

4. There is a “play on words” in the Greek of Matthew which is not clear in the English translation. Peter (Petros) means a loose stone. The “rock” is petra, a large or massive rock, like a cliff. The passage has often been cited to indicate the primacy of Peter as the first pope and the justification for the whole system built upon this concept. It is clear from other Scripture, however, that the rock upon which Christ intended to build is Himself, the solid rock, not Peter, one stone in the church composed of many living stones (1 Pet 2:5). What Messiah said, then, was, “you are a little rock, and upon this massive rock [pointing to Himself] I will build My church.” (Walvoord Commentary; John Walvoord, Th. D.).

5. It was not Peter upon which the church would be built but upon the person to whom Peter had witnessed in his confession of faith, Christ, the Son of the living God:

The church does not rest on a quality found in Peter, or in others like him. The church is not built on the confession her members make, which would change the effect into the cause. By her confession the church shows on what she is built. She rests on the reality which Peter confessed, namely, “the Christ, the Son of the living God.”

6. Some Protestants, however, continue to interpret this as referring to Peter, not as a pope, but as a believer of the first generation, a stone upon which others can build. In any case, the evidence in support of Peter as a bishop of Rome is lacking, neither is there any proof that Peter was ever in Rome. The Apostle Paul was clearly identified as being in Rome (Acts 27-28). 

7. The dynamic words, “I will build my church,” significantly are found in the gospel of Matthew, which more than the other gospels is given to the explanation of why the promised kingdom of the Old Testament was not brought in at the first coming of Christ. Here Matthew is introducing very simply the concept which is developed in the upper room discourse, John 13-17, and in the Acts and epistles, that God has a present purpose to be fulfilled in calling out His church, before the ultimate kingdom purpose is fulfilled.

8. The fact that Christ stated it as a future purpose indicates that His present ministry was not building the church, and, accordingly, even the mystery age of God’s kingdom (Kingdom of Heaven, of His authority…Ps 103:19…as opposed to the earthly Kingdom of God…2 Sam 7:8-16) was not precisely the same as the church. “The building of this spiritual temple (1 Cor 3:16-17) did not begin until after Messiah had ascended to heaven, and the Spirit of God came as the promised Comforter.” 

9. The word “build” is also significant because it implies the gradual construction of the church under the symbolism of living stones being built upon Christ, the foundation stone, as indicated in 1 Peter 2:4-8. This was to be the purpose of God before the second coming, in contrast to the millennial kingdom, which would follow the second coming of Christ (Mt 24:29-30; Rev 20:1-6). Against this program of God, the gates of hell (hades) will not be able to hold out.

10. After this great pronouncement, Christ added, “I will give unto you the keys of the kingdom of heaven: and what ever you shall bind on earth shall be bound in heaven: and whatsoever you shall loose on earth shall be loosed in heaven” (Mt 16:19). In this declaration, He was making clear the authority and important place of Peter as having the message which unlocks the entrance into the kingdom, over which Christ will rule.

11.”the keys.” The authority to open the doors to Christendom was given to Peter, who used that authority for Jews on the Day of Pentecost (Acts 2:1-36, 33 A.D.), and for Gentiles in the house of Cornelius (Acts 10:24-45, 41 A.D.). “shall have been bound…shall have been loosed.” God , in Heaven, not the apostles, initiates all binding and losing, whereas the apostles announce these things. In John 20:22-23 sins are in view; here, things (i.e.,  practices). An example of the apostles’ binding practices on people is found in Acts 15:20. (Ryrie Study Bible, Charles Ryrie, Ph. D.)

12. This, however, is no justification for attributing to Peter authority which was not shared with the other disciples. Although the singular is used here in the word “you”, in 18:18, a similar pronouncement is made using “you,” applying to all the disciples. In a sense, every believer who has the gospel has the right to declare that those who believe the gospel are loosed on earth as well as in heaven, and to declare that those who reject the gospel are bound in earth as well as in heaven. (In heaven relates to the authority of God in Heaven (Ps 103:19), over heaven and over earth).

13. Yeshua concluded His discourse on this important theme by charging His disciples not to tell anyone that He was Messiah, the Christ. This strange command for silence is probably best understood as meaning that it was not propitious at this point to spread further the claim that He was indeed the Messiah. The time would come when they would proclaim it fearlessly, even though it would lead most of them ultimately to a martyr’s death.

D. Messiah Again Foretells His Death And Resurrection. 16.21-23

1. In anticipation of His ultimate rejection, Christ repeated here earlier warnings concerning His death and coming resurrection. Peter, having risen to great heights of faith in the preceding context, then demonstrated his lack of understanding by rebuking Messiah. In contrast to Christ’s commendation of Peter, in Matthew 16:17-18, Yeshua here rebuked Peter, “Get behind me, Satan: you are an offence unto me: for you are not setting your mind on God’s interests, but man’s.” The problem here was lack of spiritual discernment so common to man but not in keeping with Peter’s place of leadership among the disciples. Peter did not want to accept what did not agree with his hopes and ambitions. The disciples, who had been led to faith in the person of Christ, were not yet prepared to accept His work on the cross.

2. Earlier, Messiah had spoken of this in veiled language, as when He predicted that if the Jews destroyed the temple, He would raise it again in three days (Jn 2:18-22); this had occurred two years before. To Nicodemus, who came with his questions, in John 3, Jesus had said that He had to be lifted up, even as the serpent in the wilderness, in order to save those who believed in Him (vv. 14-18). In His interchange with the Pharisees, in Matthew 12:38-41, He had indicated that He would spend three days and nights in the heart of the earth. The same thought had been repeated in Matthew 16:4. Now, however, the time had come to speak plainly. Their faith in Him would have to be more than confidence that He was the Messiah of Israel. They would also have to believe that He was the Lamb of God, who had come to take away this sin of the world.

E. The Cost and Reward of Discipleship. 16:24-28.

1. After introducing the fact of His death, Messiah proceeded to teach His disciples the basic principles of discipleship. He had taught them earlier on the same subject (Mt 10:21-42). Discipleship would not immediately fulfill glorious expectations of reigning with Christ in His kingdom or being in places of power and influence. As Yeshua was telling His disciples, “the road to glory is a road of suffering.” 

2. As the road to triumph differs for a disciple, so also does the reward. For the world, there is immediate gain but ultimate loss: for the disciple, there is immediate loss but ultimate gain. 

3. Reaching forward prophetically to the time of His second coming, Christ declared, “Then he shall reward every man according to his works” (16:27). This applies both to the lost soul and to the one who is saved. Having prophetically reached out to the consummation, He then made the present application in the closing verse of chapter 16, “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” Jesus was not saying, as some have construed it, that the second coming would occur before those of His generation tasted death. He was introducing, rather, the transfiguration of chapter 17, which anticipated, in vision, the glory of the Son of man coming in His kingdom. (“According to his works,” 16:27: related to following Messiah…Moody Bible Commentary, Michael G. Vanlaningham, Ph. D.)

4. Taken as a whole, chapter 16 is symbolic of the broad Christian point of view of life, with its suffering and rejection by the world, the opposition of unbelief, the testing of being a disciple now, and the promise of future glory and blessing. After the cross would come the glory of the resurrection and the coming kingdom. While there are many present blessings in being a believer, the best is yet ahead. (Mt 16:18, “I will build My church.”). This chapter does not relate to the church in past tense (as there was no church in the Old Testament), or present tense (as there was no church at the time of the events of the Gospel of Matthew), but in a future tense, as Messiah is preparing His disciples for the time which would soon come into being. As with any other verse, or verse, of Scripture, context is the key factor when interpreting God’s Word. 

IV. Closing Comments On Matthew Chapter 16.

A. Nothing in Chapter 16 relates to personal salvation, that which would come through the ministry of the Church (Acts 1:8; 16:30-31). The Church is not a building or a denomination, but the born again body of believers in Christ (Rom 12:4-5; 1 Cor 1:2; 12:12-13, 20; Gal 3:28; Eph 4:4, 11-12; ).

B. The purpose of the Gospel of Matthew was to show the predetermined (Gen 3:15), Godly ordained and empowered (Ps 103:19), offer of the earthly Davidic Kingdom (2 Sam 7:8-16; Isa 2:1-9; 9:6b-7; 11:1-11; 65:9, 18-25); by Yahweh (in His Heavenly kingdom) to first century Israel through John the Baptist (Mt 3:2); Yeshua (Mt 4:17); and disciples (Mt 10:1-7). From His Heavenly Kingdom (Mt 3:2), from which He had all power and rule over the entire world (Psa 103:19), Yahweh offered to Israel the earthly kingdom over which Messiah would rule, if Israel would set over them as King the One whom Yahweh would choose (Deu 17:15), with Yeshua being Yahweh’s chosen King (Zech 14:1-5, 9; Mt 24:29-31; 25:31-46; Rev 19:11-16).

C. Members of the church (born again believers in Christ) are known as “saints.” (Acts 9:13, 32; 26:10; Rom 1:7; 15:25, 31; 16:2, 15; 1 Cor 16:15; 2 Cor 1:1; 8:4; 9:1,12; 13:13; Eph 1:1, 15, 18;  2:19; 3:8, 18; 4:12; 5:3; 6:18; Phil 1:1; 4:21-22; Col 1:2, 4, 12, 16; 1 Thes 3:13; 2 Thes 1:10; 1 Tim 5:10; Philemon 1:5, 7; Heb 6:10; 13:24; Jude 1:3; Rev 11:18; 13:17; 18:20, 24; 20:9; ).

D. The church is a local, autonomous, body of believers in Christ, which is led by Elders: Acts 11:30; 14:23; 15:2, 22; 16:4; 20:17; 21:18; 1 Tim 5:17; Tit 1:5; Jas 5:14; 1 Pet 1:1; 2 Jn 1:1).

I. Israel As Messiah’s Subjects In The Kingdom. II. Messianic Prophecy. III. The Compassion of the Rejected King.

I. Israel as Messiah’s subjects in the millennial Kingdom Age.. 

A. Israel will become the subjects of the King’s reign (Isa. 9:6-7; 33:17, 22; 44:6; Jer. 23:5; Mic. 2:13; 4:7; Dan. 4:3; 7:14, 22, 27). 

B. In order to be the subjects 

(1) Israel will have been converted and restored to the land, as has already been shown. 

(2) Israel will be reunited as a nation (Jer. 3:18; 33:14; Ezek. 20:40; 37:15-22; 39:25; Hos. 1:11). 

(3) The nation will again be related to Yahweh by marriage (Isa. 54:1-17; 62:2-5; Hos. 2:14-23). 

(4) She will be exalted above the Gentiles (Isa. 14:1-2; 49:22-23; 60:14-17; 61:6-7). 

(5) Israel will be made righteous (Isa. 1:25; 2:4; 44:22-24; 45:17-25; 48:17; 55:7; 57:18-19; 63:16; Jer. 31:11; 33:8; 50:20, 34; Ezek. 36:25-26; Hos. 14:4; Joel 3:21; Mic. 7:18-19; Zech. 13:9; Mal. 3:2-3). 

(6) The nation will become God’s witnesses during the millennium (Isa. 44:8, 21; 61:6; 66:21; Jer. 16:19-21; Mic. 5:7; Zeph. 3:20; Zech. 4:1-7; 4:11-14; 8:23). 

(7) Israel will be beautified to bring glory to Yahweh (Isa. 62:3; Jer. 32:41; Hos. 14:5-6; Zeph. 3:16-17; Zech. 9:16-17).   

II. Messianic Prophecy.

The Prophecies Of Messiah (10-18). (P=Prophetic Verse. F=Fulfillment Verse)

10. P. He would be born in Bethlehem (Mic 5:2). F. Mt 2:5-6; Lk 2:4-6 .

11. P.  He would be worshipped by wise men and presented with gifts (Ps 72:10; Isa 60:3, 6, 9). F. Mt 2:11.

12. P. He would be in Egypt for a season (Num 24:8; Hos 11:1). F. Mt 2:15.

13. P. His birthplace would see a massacre of infants (Jer 31:15). F. Mt 2:17-18.

14. P. He would be called a Nazarene (Isa 11:1). F. Mt 2:23.

15. P. He would be zealous for the Father (Ps 69:9; 119:139). F. Jn 6:37-40.

16. P. He would be filled with Yahweh’s Spirit (Ps 45:7; Isa 11:2; 61:1-2). F. Lk 4:18-19.

17. P. He would heal many (Ps 53:4). F. Mt 8:16-17.

18. P. He would deal gently with the Gentiles (Isa 9:1-2; 42:1-3). F. Mt 4:13-16; 12:17-21. 

III. The Compassion Of The Rejected King. Matthew Chapter 14.

A. Execution Of John The Baptist. 14:1-12.

1. The growing rejection of Yeshua and His ministry, anticipated in the preceding chapter, now had its toll in the execution of John the Baptist. John had been fearless in his denunciation of Herod Antipas who was living unlawfully with Herodias, his brother Philip’s wife. Herodias, a New Testament Jezebel, had plotted against Herod’s first wife, the daughter of Aretas, king of Arabia, who had to flee for her life. Herodias, although a niece of Herod Antipas, began to live with him in an unlawful union.

2. John had said plainly, “It is not lawful for thee to have her” (Mt. 14:4). For this affront to Herod and Herodias, John had been placed in prison, but Herod was restrained from doing more because he feared the reaction of the Jews who counted John as a prophet.

3. This did not deter Herodias, however, but she bided her time. When Herod was having a drunken feast in honor of his birthday, she had her daughter, Salome, dance before those celebrating the birthday. This pleased Herod to the point that he promised Salome anything she would ask, to half the kingdom. She, having been instructed by her mother, asked for the head of John the Baptist on a large platter, such as was used for food. Herod, although reluctant to give the order, nevertheless, under the pressure of the circumstances, commanded that it should be done. John, summoned out of his dark cell where he had had gloomy thoughts about his own future and the future of the kingdom, ended his lifework abruptly at the executioner’s block, and the head was delivered to the damsel on a platter as she requested. His sorrowful disciples came, claimed the body which had been thrown out as refuse, and gave it a decent burial.

4. For John, it meant leaving the damp castle of Machaerus, built on the cliffs east of the Dead Sea, for a sudden entrance into glory. Like many great prophets before him, he had sealed his testimony with his own blood. When his disciples came to tell Jesus, it was another evidence of the growing rejection of Yeshua and His message and a stark reminder of the awfulness of sin and unbelief. Parallel references are found in Mark 6:14-29 and Luke 9:7-9.

B. Feeding Of The Five Thousand. 14:13-21.

1. Upon hearing the tidings of John’s execution, Yeshua withdrew into an unpopulated place. He wanted to be alone with His disciples and desired to confer with them privately, according to Mark 6:30-31. Although Christ was rejected by those in authority, the people were still enthusiastic followers of Messiah, and they followed Him out of many cities until they found Him. As Yeshua viewed the great multitude, His heart was moved with compassion toward them both for their physical ills and their spiritual needs. All four gospels record this important incident in the life of Christ (Mk 6:30-44; Lk 9:10-17; Jn 6:1-14). Although Matthew does not mention that He taught them, Mark 6:34 declares, “He began to teach them many things.”

2. After a long day of teaching and healing, the disciples counseled Jesus to urge the multitude to go away that they might find food in the villages nearby. As far as the disciples were concerned, this was an easy way out. As in the case of the Samaritan woman in John 4, and in the case of the little children who were brought to Christ in Mark 10, so here they wanted to avoid involvement in the need. But Yeshua replied, “They need not depart; give ye them to eat” (Mt 14:16). The disciples, forgetting the power of Messiah to do miraculous things, protested that they had only five loaves and two fishes, enough for one person but not for five thousand.

3. Yeshua did not argue with them, but commanded them to bring the five loaves and two fishes to Him. He then ordered the multitude to sit down in an orderly fashion on the grass, and, having the food in His hand, He broke it and gave it to the disciples to distribute. The miracle of multiplication took place, and verse 20 records, “They did all eat, and were filled.” The fragments gathered in twelve baskets were far more than the boy’s lunch that had been placed into the hands of Christ at the beginning. The multitude, described as five thousand besides the women and children, had been miraculously fed.

4. This illuminating incident of the miraculous power of Christ to take what little was placed in His hand and to bless it until it was sufficient for the multitude has encouraged all believing hearts. They have realized their own impotence and lack of resources, but have been encouraged by the miraculous power of Yahweh to take little and make much of it.

5. Matthew does not mention what is recorded in John 6:14-15, that the multitudes, impressed with this tremendous miracle, not only recognized Christ as the predicted Prophet but wanted to take Him by force and make Him a king. The multitude reasoned that with such a miraculous king who could heal the sick, raise the dead, and multiply food, they had one who had sufficient power to give them victory over the oppression of Rome. Like Moses, who gave manna from heaven and Elisha who miraculously fed a hundred men (2 Ki 4:42-44), Yeshua seemed to be a great leader. This was not the way, however, in which the kingdom was to come, and their faith was a superficial confidence that came from having full stomachs. All too soon, some of them would be part of the mob crying, “Crucify him.”

C. Messiah Saves The Disciples In The Storm. 14:22-33.

1. The disciples were undoubtedly thrilled at the enthusiasm of the multitude to make Jesus King, and it served to renew their hopes, in spite of the growing rejection, that Jesus would be victorious and that they would reign with Him in the kingdom on earth. Jesus had to impel them to get into a boat and go to the other side, somewhat against their will. Meanwhile, Jesus Himself sent the multitude away, and, in the gathering darkness, went alone to the nearby mountain to pray.

2. Meanwhile, the disciples, crossing the Sea of Galilee, perhaps at its northern tip, were caught in one of the sudden storms that were so characteristic of the sea, located as it was between high hills which surrounded it.⁶⁹ According to Matthew 14:24, they were tossed with waves and the wind was against them. Early in the fourth watch, probably between three and six a.m., Jesus joined them, walking across the sea to their boat. In the darkness, this was a terrifying spectacle to the disciples, who cried out with fear because they thought they were seeing a ghost.

3. To alleviate their fears, Jesus spoke to them, “Be of good cheer; it is I; be not afraid” (v. 27). Peter, wanting reassurance, said, “Lord, if it be thou, bid me come unto thee on the water” (v. 28). Jesus invited him to come, and Peter began to walk on the water to see Jesus. Seeing the sea lashed by the wind, he became afraid and began to sink. When he cried, “Lord, save me” (v. 30), Jesus extended His hand and, rebuking Peter, said, “O thou of little faith, wherefore didst thou doubt?” (v. 31). When they both arrived in the boat, suddenly the wind ceased. The disciples worshiped Him, bowing down before Him and exclaiming, “Of a truth thou art the Son of God” (v. 33). There is no reason to reject this outstanding miracle, except on the unsupportable assumption that miracles are impossible.

D. Healing in Gennesaret. 14:34-36.

Upon landing on the other side, they came to Gennesaret, the area between Capernaum and Tiberias, northwest of the Sea of Galilee. According to John 6:24, Jesus probably landed first near Capernaum and then later, leaving Capernaum, went into the larger area of Gennesaret. His privacy was short-lived, for as soon as the people learned of His presence, they streamed out of cities from as far away as Tiberias, according to verse 23, in order to be healed. Matthew summarizes their confidence in Jesus in these words: they “besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole” (Mt 14:36). Although rejected by the leaders of Israel, Jesus still had compassion on those who put their trust in Him. In a world so wicked that it would behead a prophet like John the Baptist, and so unspiritual that it wanted to make Jesus a king by force, the compassion of Christ was yet extended to all who had genuine need. What was true of a wicked and unbelieving world in the first century is still true in the twentieth.

I. Israel’s Kingdom Regeneration. II. Messianic Prophecy 1-9. III. Messiah Returns To Nazareth.

I. Israel’s Kingdom Regeneration.

A. The nation of  Israel is to experience a conversion, which will prepare them to meet the Messiah and to be in His millennial kingdom. Paul establishes the fact that this conversion is effected at the second advent, for he writes: 

“And so all Israel shall be saved: as it is written, “There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob. For this is my covenant unto them, when I shall take away their sins” [Rom. 11:26-27]. 

B. Once again we find that this is a major theme of the prophetic writings. A few references will suffice. 

1. Zion shall be redeemed with judgment, and her converts with righteousness [Isa. 1:27]

2. He that remains in Jerusalem, shall be called holy. When the Lord shall have washed away the filth of the daughter of Zion, and shall have purged the blood of Jerusalem. [Isa. 4:3-4]. 

3. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS [Jer. 23:6]. 

4. And I will give them a heart to know me, that I am the Lord; they shall be my people, and I will be  be their God; for they shall return unto me with their whole hearts [Jer. 24:7]. 

5. I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, “Know the Lord: for they shall all know me, from the least of them unto the greatest of them, says the Lord: for I will forgive their iniquity, and I will remember their sin no more” [Jer. 31:33-34]. 

6. And I will give them one heart, and I will put a new spirit within them; and I will take the stony heart out of their flesh, and will give them an heart of flesh [Ezek. 11:19]. 

7. Then will I sprinkle water upon you, and you shall be clean; from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you [Ezek. 36:25-26]. 

8. And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance [Joel 2:32]. 

9. Who is a God like You, that pardons iniquity, and passes by the transgression of the remnant of His heritage? He retains not his anger for ever, because He delights in mercy. He will turn again, He will have compassion upon us; He will subdue our iniquities; and You will cast all their sins into the depths of the sea [Mic. 7:18-19]. 

10. I will also leave in the midst of you an afflicted and poor people, and they shall trust in the name of the Lord. The remnant of Israel shall not do iniquity, or speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid [Zeph. 3:12-13]. 

11. In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness [Zech. 13:1]. 

12. And it shall come to pass, that in all the land, says Yahweh, two parts therein shall be cut off and die; but the third shall be left therein. And I will bring the third part into the fire, and will refine them as silver is refined, and will try them as gold is tried. They shall call on my name, and I will hear them: I will say, It is my people; and they shall say, Yahweh is my God. [Zech. 13:8-9]. [(God’s judgment of Israel at the return of Messiah will weed out all but one-third of them. These will constitute the “all Israel” that will be saved (Rom 11:26)]

C. Since no unsaved person is to enter the Kingdom, Israel anticipated a conversion that would prepare them for this promised kingdom. The second advent will witness this conversion of the nation, that is, all true Israel, so the covenants given to them may find fulfillment during the age of the Messiah’s reign. 

II. Messianic Prophecy. 

The Prophecies Of Messiah (1-9). (P= Prophetic Verse; F=Fulfillment Verse).

1. P. He would be born of a woman (Gen 3:15). F. Lk 2:7; Gal 4:4.

2. P. He would be from the line of Abraham (Gen 12:3, 7; 17:7). F. Rom 9:5; Gal 3:16. 

3. P. He would be from the tribe of Judah (Gen 49:10). F. Heb 7:14; Rev 5:5. 

4. P. He would be from the house of David (2 Sam 7:12-13). F. Lk 1:31-33; Rom 1:3. 

5. P. That He would be born of a virgin (Isa 7:14). F. Mt 1:22-23. 

6. P. He would be given the throne of David (2 Sam 7:11-12; Ps 132:11; Isa 9:6-7; 16:5; Jer 23:5; Lk 1:31-32). F. Rev 5:1-7; 22:16.

7. P. His throne would be an eternal throne (Dan 2:44; 7:14, 27; Mic 4:7; Lk 1:33). F. Rev 11:15; 20:4.

8. P. He would be called Emmanuel (Isa 7:14). F. Mt 1:23.

9. P. He would have a forerunner (Isa 40:3-5; Mal 3:1). F. Mt 3:1-3; Lk 1:76-78; 3:3-6.

III. Messiah Returns To Nazareth. Matthew 13:53-58.

After concluding His discourse at the Sea of Galilee, Christ went back to Nazareth. In His earlier visit, recorded in Luke 4:16-29, although some commended His gracious words (v. 22), others challenged His claim to be a prophet, and, when rebuked by Christ, attempted to throw Him over a cliff (vv. 23-29). In this second and last visit to Nazareth, the same rejection occurred, though this time, less violently. They recalled that He was Joseph’s son and that His brothers and sisters lived among them. Again, as in the earlier visit, Christ stated, “A prophet is not without honor, save in his own country, and in his own house” (Mt 13:57). Their unbelief barred mighty works such as had occurred elsewhere. This final touch, emphasizing His rejection by His own city and His own people, was part of the larger rejection summarized in John 1:11, “He came unto his own, and his own received him not.”

. 

I. Israel Restored In The Millennium. II. Matthew 13:36-52.

I. Israel Restored In The Millennium. 

 A. A great body of Old Testament prophecy is concerned with the restoration of the nation to the land since the covenants could not be fulfilled apart from this regathering. That this regathering is associated with the second advent is observed from the words of the Lord: 

“And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect (Deu 14:2) from the four winds, from one end of heaven to the other [Matt. 24:30-31].

B. This regathering is a major subject of the prophetic message as the following passages will show.

1. You shall be gathered one by one [Isa. 27:12]. 

2. I will bring your seed from the east, and gather you from the west; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; even every one that is called by my name [Isa. 43:5-7]. 

3. And it shall come to pass, after I have plucked them out I will return, and have compassion on them, and will bring them again, every man to his heritage, and every man to his land [Jer. 12:15]. 

4. I will bring them again to this land [Jer. 24:6]. And you shall know that I am the Lord, when I shall bring you into the land of Israel, into the country of which I lifted up mine hand to give it to your fathers [Ezek. 20:42]. When I shall have gathered the house of Israel from the people among whom they are scattered, then shall they dwell in their land that I have given to my servant Jacob. And they shall dwell safely there [Ezek. 28:25-26]. 

5. And I that am the Lord your God from the land of Egypt will yet make you to dwell in tabernacles, as in the days of the solemn feast [Hosea 12:9]. 

6. For behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem [Joel 3:1]. 

7. And I will bring again the captivity of my people Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine there; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, says the Lord your God [Amos 9:14-15]. 

8. In that day, says the Lord, will I assemble her that halts, and I will gather her that is driven out, and her that I have afflicted [Micah 4:6]. 

9. At that time will I bring you again, even in the time that I gather you; for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, says the Lord [Zeph. 3:20]. 

10. I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them [Zech. 10:10]. 

C. Therefore, this hope, which is a dominant theme throughout the prophetic Scriptures, will come to fulfillment at the second advent of Christ, which will occur at the end of the Tribulation, when Christ returns to earth from Heaven.

II. Matthew 13:36-52. Overview. 

The next four parables were spoken not to the multitudes, but to the disciples, and they reveal the present age from the divine standpoint rather than in its manifestation to the world.

III. Matthew 13:36-52. A transition in Yeshua’s Parables.

A. Parables Spoken To The Disciples. 

Matthew 13:36. Then He left the crowds and went into the house. And His disciples came to Him and said, “Explain to us the parable of the tares of the field.”

B. Parables Explained To The Disciples. 

1. Hidden treasure and the expensive pearl, The fifth and sixth parables reveal what accrues to God through the kingdom in this present age. In the “Parable of the Treasure Hidden in the Field” (13:44), Yeshua revealed that a multitude from Israel will become God’s purchased possession through this present age.

2.  In the “Parable of the Merchant Looking for Fine Pearls” (13:45-46), Messiah revealed that God will obtain a treasure not only from the nation Israel but from the Gentiles as well. We understand this because a pearl comes out of the sea, and quite frequently in Scripture the sea represents Gentile nations. Therefore, we see that a treasure from among the Gentiles becomes God’s by purchase.

3. The dragnet. The seventh parable (vv. 47-50) reveals that this mystery age of the kingdom will conclude in a judgment separating the righteous from the unrighteous. The net drawn up from the sea brings all kinds of fish, some useful and some useless. Through this parable Christ taught that the age will end in a judgment to determine who enters the future millennial kingdom and who is excluded.

4. Righteousness is a prerequisite for entrance “into the kingdom.” The righteous are taken into it, but the unrighteous are excluded. The destiny of the wicked is not the blessing of the kingdom, but rather the judgment of eternal fire. This same truth, concerning the judgment prior to the institution of the millennial kingdom, is taught in Matthew 25:1-30, where Christ predicted judgment on the nation Israel, and in verses 31-46 where He described judgment on living Gentiles. The judgment predicted here is not a judgment on the dead but on the living, and it will take place at the time of Christ’s second advent to the earth.

5. The householder (vs 51-52), (per, “The Coming Kingdom,” Dr. Andrew M. Woods, Th. M., J. D., Ph. D.)

 Matt 13-52,  “51 Have you understood all these things?” They *said to Him, “Yes.” 52 And Jesus said to them, “Therefore every scribe who has become a disciple of the kingdom of heaven is like a head of a household, who brings out of his treasure things new and old.”

a. This parable teaches that the kingdom mysteries in these parables found in Matt 13 must be considered alongside Old Testament kingdom truth if one is to understand the totality of God’s kingdom agenda. In other words, to gain a complete perspective on the outworking of God’s kingdom program, the Matt 13 parables must be studied alongside Old Testament kingdom truth in order to comprehend the course of the present age involving the coexistence of good and evil prior to the ultimate establishment of Christ’s earthly kingdom. Only by augmenting these mystery age teachings found in Matt 13, along side what they already knew about the “earthly kingdom of God” from the Old Testament, would they be able to understand all that God is doing and will do.

b. In summary, the parable of the householder in verses 51-52 is the concluding parable, in which Yeshua was saying that the disciples were responsible to teach these new truths, as well as the old truths of the Old Testament. 

C.  As John The Baptist, Yeshua and the disciples were announcing “the kingdom is at hand” (Mt 3:2; 4:17; 10:7), they were saying that the kingdom is “near,” and “not here.” Jews had been taught in the Temple and Synagogues all of the details of the kingdom, and did not need to have them repeated. As is seen in the New Testament discussions of the “kingdom of God” (2 Sam 7:8-16), there was no need to explain again  the details of the earthly Kingdom of God in the New Testament.  Jews had been taught that Israel must set a king over them whom God chose as their king (Deu 17:15). The life that Yeshua lived proved that it was He, whom God has chosen as Israel’s king, as was prophesied in Old Testament Scripture. Sadly, Israel rejected “God’s chosen king,” Yeshua (Matt 12:22-24). 

D.  The purpose of  Matthew, (per “Thy Kingdom Come,” Dr. John F. Walvoord, Th. D.”)

1. The purpose of the Gospel of  Matthew was to demonstrate that Yeshua was the promised Messiah of the Old Testament, that He fulfilled the requirements of being the promised King who would be a descendant of David, and that His life and ministry fully support the conclusion that He is the prophesied Messiah of Israel.

2. The gospel of Matthew, accordingly, presents Christ’s royal genealogy and the early recognition that He was indeed the King of the Jews. These historical materials are followed by the Sermon on the Mount, stating the moral principles of the kingdom, given more extensively in Matthew than in the other gospels. The theme is continued by presenting the sayings and the miracles of Christ as His credentials prophesied in the Old Testament.

3. Having laid this broad base, Matthew then proceeds to account for the fact that Christ did not bring in His prophesied kingdom at His first coming. The growing rejection of Christ, His denunciation of the unbelief of the Jews, and His revelation of truth relating to the period between the two advents (Mt 13) serve to support this point.

4. Beginning in Matthew 14, the growing line of rejection leads to the Olivet discourse in Matthew 24 and 25, describing the course of the age between the two advents, with special reference to the great tribulation just preceding His second coming to the earth. Having set forth the rejection of Christ in the context of ultimate glorification, the gospel of Matthew then records the facts of His death, resurrection, and post-resurrection ministry.

5. As a whole, the gospel is not properly designated as an apologetic for the Christian faith (i.e., individual salvation). Rather, it was designed to explain to the Jews, whom had expected the Messiah when He came to be a conquering king, why instead Christ suffered and died, and why there was the resulting postponement of His triumph to His second coming. 

E. The synoptic gospels vs the gospel of John.

1. The synoptic gospels are the first three books of the Bible (Matthew, Mark and Luke; they “see together with a common view.” The word “synoptic”   literally means “together sight). These gospels tell of the mystery age of God’s Heavenly Kingdom, as it is described in those gospels (through the use of the parables), and relate to that age on earth when Yeshua is not present, but has ascended to heaven. The Gospel of John does not address the mystery age or the parables that describe the things that will take place during the mystery age (when Yeshua is absent from the earth). 

2. The synoptic gospels relate to the salvation of Israel, but the Gospel of John relates to individual salvation. In essence, the synoptic gospels explain how the Kingdom of God (on earth) is being offered to Israel, and what Israel must do to receive the earthly Kingdom of God (accept Yeshua as God’s chosen King, Deu 17:15). As opposed to what Israel must do to  receive the Kingdom (as described in the synoptic gospels), the Gospel of John explains what individuals must do to enter the earthly kingdom of God (a new birth through belief in Christ; John 3:3; 3:16). 

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

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

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

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

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

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

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

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

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

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

II. Mathew 13:1-17 Overview.

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

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

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

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

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

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

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

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

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

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

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

A. The Course Of This Present Age.

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

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

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

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

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

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

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

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

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

B. The Program Altered (The kingdom postponed).

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

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

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

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

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

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

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

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

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

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

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

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

II.  Matthew 12:22-50 Overview.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I. Many Lesser Authorities Will Rule In Millennium.

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

II. Matthew 12:1-21 Overview.  

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

II. Matthew Chapter 11. Overview.

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

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

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

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

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

III. The Growing Opposition To Yeshua.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

David Is Regent In The Millennium. Matthew Chapter 10.

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

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

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

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

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

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

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

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

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

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

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

3. There are several objections to this view. 

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

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

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

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

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

2. There are several considerations which support this interpretation. 

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

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

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

II. OVERVIEW. MATTHEW CHAPER 10. 

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

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

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

III. THE TWELVE APOSTLES COMMISSIONED.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Duration Of The Millennium. Matthew Chapter 7.

I. Introduction.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

II. Introduction.

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

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

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

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

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

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

III. Conditions Existing Within The Millennium. 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I. The Relation Of Christ To The Millennium.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I. The Millennium And Israel’s Covenants.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I. The Scriptural Doctrine Of The Millennium

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

B. Scripture related to the Millennial Kingdom Age.

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

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

A. Matthew 1:1-17. Royal Genealogy 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Theocratic Kingdom Instituted At The Second Advent

I. The Theocratic Kingdom Instituted At The Second Advent

II. Matthew Continues.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Kingdom Program In The Present Age

I. The Kingdom Program In The Present Age

II. Matthew Continues.

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

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

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

2.  but it was not near, for:  

a. He would leave, 

b. they had refused His proffered reign, 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

II. Matthew Continues.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

G.  And again: 

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

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

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

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

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

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

The Presentation And Rejection Of The Theocratic Kingdom – Part 2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

The Presentation And Rejection Of The Theocratic Kingdom – Part 1

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

II. Introduction.

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

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

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

1. Genesis 12:1-3 

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

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

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

3. Genesis 15:18-21.

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

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

4. Genesis 17:6-8. 

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

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

5. Joshua 21:43-45. 

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

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

6. Deuteronomy 7:22.a. Verse. 22 

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

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

7. 2 Samuel 7:8-16.

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

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

c. Comments on 12-16, 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

VI. Jews waiting for the Kingdom to come. 

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

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

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

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

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

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

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

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

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

B. The Relation Of Christ To The Offer.

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

C. The Contingency Of The Offer.

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

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

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

D. The Bona Fide Offer.

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

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

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

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

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

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

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

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

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

II. Overview.

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

III. The Old Testament Theocracy Was Offered.

 A. Preview.

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

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

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

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

B. The recognition of the Messiah. 

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

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

C. The Messiah announced by His herald. 

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

D. The theocracy announced by Christ. 

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

E. The theocratic message limited to Israel. 

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

F. The theocratic message confirmed. 

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

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

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

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

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

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

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

The Kingdom Program In The New Testament

I. The Kingdom Program In The New Testament.

II. Introduction.

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

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

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

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

E. Kingdom Particulars. 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

III. When Will The Kingdom Come?

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

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

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

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

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

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

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

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

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

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

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

3. To be in Jerusalem and worldwide. 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A. The Kingdom Program In The New Testament.

B. The Kingdom Program In The Present Age.

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

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

A. Under The Judges.

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

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

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

B. Under The Kings. 

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

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

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

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

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

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

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