The Purpose Of The Kingdom Sacrifices.

 

 I. The Purpose Of The Sacrifices.  Several factors are observed concerning the millennial kingdom sacrifices which make them entirely legitimate.

 A. It is to be observed, in the first place, that the millennial sacrifices will have no relation to the question of expiation. They will not be expiatory (the act or process of making atonement for something for it is nowhere stated that they are offered with a view to salvation from sin.)

B.  There is error in several points of the argument that these sacrifices, logically, must be interpreted by the dispensationalist as expiatory. 

1.  The insistence on the literal fulfillment of the Davidic covenant does not carry as a necessary corollary the reestablishment of the Mosaic order, for they were unrelated to each other. The Davidic covenant was eternal and unconditional, governing God’s future dealing with the nation, while the Mosaic was temporal and conditional, governing man’s relation to God. The fulfillment of the one does not necessitate the fulfillment of the other, inasmuch as the Mosaic was viewed as temporary. 

2.  It is an error in the doctrine of Soteriology to teach that the sacrifices ever could or did take away sin (Soteriology is the theology dealing with salvation especially as effected by Jesus Christ, per Merriam-Webster Dictionary). That is in contradiction of the clear teaching of Hebrews 10:4, “For it is not possible that the blood of bulls and of goats should take away sins.” The only way it can be held that the sacrifices will be efficacious in the millennium is to hold that they were so in the Old Testament and this is a clear contradiction of the whole New Testament. What folly to argue that a rite could accomplish in the future what it never could, or did, or was ever intended to do, in the past

C.  In the second place, the sacrifices will be memorial in character. There is general agreement among premillennialists as to the purpose of the sacrificial system as inaugurated in the kingdom age. Interpreted in the light of the New Testament, with its teaching on the value of the death of Christ, they must be memorials of that death. 

1. This is the permanent memorial of sacrifice, maintained in the presence of the revealed glory. It is not sacrifice rendered with a view of obtaining salvation, but sacrifices in view of accomplished salvation. 

2.  While the sacrifices Israel brought once had a prospective meaning, the sacrifices brought in the millennial temple have a retrospective meaning. When during this age, God’s people worship in the appointed way at His table, with the bread and wine as the memorial of His love, it is a retrospect. We look back to the Cross. We show forth His death. It is “till He comes.” Then this memorial feast ends forever. Never again will the Lord’s Supper be kept after the Saints of God have left the earth to be with the Lord in glory. The resumed sacrifices will be the memorial of the Cross and the whole wonderful story of the redemption for Israel and the nations of the earth, during the kingdom reign of Christ. And what a memorial it will be! What a meaning those sacrifices will have! They will bring to a living remembrance of everything of the past The retrospect will produce the greatest scene of worship, of praise and adoration this earth has ever seen. All the Cross meant, and the Cross has accomplished, will be recalled and a mighty “Hallelujah Chorus” will fill the earth and the heavens. The sacrifices will constantly remind the people of the earth of Him who died for Israel, who paid the redemption price for all creation and whose glory now covers the earth as the waters cover the deep.

3. Concerning the parallelism existing between the Lord’s Supper, in its relation to the death of Christ, and the memorial sacrifices in relation to that death:

a. May we not suppose that what was typical before the first coming of Christ, pointing to the great salvation which was to come, may in the kingdom be commemorative of the redemption accomplished? 

b. In the Lord’s Supper we commemorate Christ’s death; we altogether repudiate the Popish doctrine of a repetition of the offering of Christ; we do not believe in any such renewal of the sacrifice, but we gratefully obey the command of Christ to commemorate His death in such a way that both an external memorial is presented to the world, and an outward and visible sign and seal given to the believing partaker. May not a similar plan succeed the Lord’s Supper, which we know shall cease at Christ’s coming? It is also possible that both the glorified saints in heaven and the nations on the earth will contemplate during the millennium the full and minute harmony between type and reality. Even the Church has as yet only a superficial knowledge of the treasures of wisdom in the Levitical institutions and its symbols.   

4.  The bread and wine of the Lord’s supper are, to the believer, physical and material symbols and memorials of a redemption already accomplished on his behalf. And this will be the case with the reinstituted sacrifices at Jerusalem, they  will be commemorative, as the sacrifices of old were anticipative. And why should they not be? Was there any virtue in the legal sacrifices which prefigured the sacrifice of Christ? None whatever! Their only value and meaning was derived from the fact that they pointed to Him. And such will be the value and meaning of those future sacrifices which God has declared shall yet be offered in that future temple. Whatever the difficulty the reader may imagine in the way of the accomplishment of the prediction, it is sufficient for us that GOD HAS SAID IT. 

D. Ezekiel’s Comments (MacArthur Study Bible notes).

1. 45:17. Feasts…new moons…sabbaths…appointed feasts. These are discussed in Ezek 45:18-46:15.

2. 45:18-25. The annual feasts include 3 of the 6 Levitical feasts: 1. Passover; 2. Unleavened Bread; 3. Booths (Tabernacles). Three Levitical feasts are not celebrated: 1. Pentecost; 2. Trumpets; 3. Atonement. Most likely these three feasts are excluded because what they had looked forward to prophetically have been fulfilled, and now serve no significant remembrance purpose, e.g., Passover and Booths (or Tabernacles), will continue to provide. 

3. 45:18-20. Atonement. The day of atonement is never mentioned, but God institutes a never-before-celebrated festival to start the “new year,” with an emphasis on holiness in the temple. The first month, Abib, would be in Mar/Apr. The feast appears to last 7 days (vs 20); it indicates that there will be sin in the Kingdom, committed by those who entered alive and their offspring. 

4. 45:21-24. Passover and Unleavened Bread are combined in the NT, and focus on remembering God’s deliverance from sin. They continue on into the Kingdom as a week long feast of remembrance, which will serve much the same purpose then as the bread ands cup now (cf. Ex 12-15 for details). The 3 annual pilgrimage feasts, with required attendance under Mosaic legislation were: 1. Unleavened Bread; 2. Pentecost; and 3. Tabernacles (cf. Ex 23:14-17; Num 28:16-29:40; Deu 16:1-17), They have been modified with the 3 in 45:18-25. Pentecost is replaced by the new feast of vv 18-20. There are also portion differences from the Mosaic law (cf. Num 28:19-21), plus the millennial offerings are richer and more abundant, in general. 

5. 45:22-23. The prince. Here he sacrifices for his owns sins.  (44:3: he is not Messiah, but someone distinct from Him; he has sins for which he offers sacrifice (45:22), and fathers sons (46:16-18). 

6. 45:25. The Feast of Tabernacles, continues into the Millennium, as confirmed by Zech 14:16-21. This would be a remembrance of God’s sustaining provision in the wilderness. The 7th month, Tishri, would be in Sep/Oct, and will last for one week, as do the previous two. The prince (he, vv 13-15) once again offers sacrifice. 

7. 46:15. “They will offer the lamb, the grain offering, and the oil every morning as a regular burnt offering.” 

8. 46:1-15. This section further discusses offerings, and deals with: a. Sabbath and New Moon (vv 1-8); b. appointed feast days (9-11); c. voluntary offerings (v 12); and d. daily sacrifices (vv 13-15). Cf. Num 28: 1-15 for former Mosaic details. 

E. Zechariah’s Comments (MacArthur Study Bible notes).

1. Feasts in the Kingdom Age. (Zech 14:16). a. The Feast of Tabernacles. The historical background can be found in Lev 23:33-36; Num 29: 12-38; Deu 16:13-17. In addition to the Feast of Tabernacles, two other feasts will be celebrates in the millennial Kingdom Age, i.e., b. Feast of the New Year (Ezek 45:18-20), and c. Passover (Ezek 45:21-25).

2. These feasts are no more efficacious than they were in the Mosaic era, or the Lord’s Supper in the church age; they all provided a symbolic anticipation or remembrance of Christ’s unique and once-for-all sacrifice at Calvary (MacArthur Study Bible note, Zech 14:16). 

F. It is concluded, then, that these sacrifices are not expiatory, for no sacrifice ever accomplished the complete removal of sin, but are memorials of the perfect sacrifice of the One typified by all sacrifice, the Lamb of God that taketh away the sin of the world.

G. Passover and Lord’s Supper.

1. On Passover, Jews celebrate how Yahweh took the Jewish People out of Egypt, where they had been enslaved by Pharaoh.

2. A study of the Lord’s Supper is a soul-stirring experience because of the depth of meaning it contains. It was during the age-old celebration of the Passover, on the eve of His death, that Yeshua instituted a significant new fellowship meal that we observe to this day. It is an integral part of Christian worship. It causes us to remember our Lord’s death and resurrection and to look for His glorious return in the future.

H. Scripture Passages, Passover and Lord’s Supper. 

1. Matthew 26:20-25, the Last Passover observed. Matthew 26: 26-29, the Lord’s Supper instituted. 

2. Mark 14:17-21, the Last Passover observed. Mark 14:22-25, the Lord’s Supper instituted.

3. Luke 22:14-20, 24-30, the Last Passover observed. Luke 22:17-20, the Lord’s Supper instituted. 

4. John 13:2-12, The Last Passover observed. John 13:13-30, the Lord’s Supper instituted. 

5. Acts 2:46, Jews who believed in Yeshua on the day of Pentecost continued daily Temple fellowship, and met as Christians daily in their homes. 

6. 1 Corinthians 11:23-24, The Lord’s Supper observed. 

I. Observance Of Passover and Lord’s Supper.

1. Jews will continue to observe Passover, even in the millennial Kingdom age.

2. Christians will continue to observe the Lord’s Supper throughout the  Church Age, and in their underground churches during the Tribulation. 

3. The Church is not mentioned in the Bible after Revelation 3, having already been “caught up” (rapture, English; harpazo, Greek; rapio, Latin) in 1 Thes 4:16-17. There will be no church in the Kingdom age. Messiah is present during the Kingdom, with no one looking forward to His return to earth (Matt 26:29), but observing Passover with Messiah (Ezek 45:21).

4. The Kingdom Age Passovers will include an animal sacrifices.

“On that day the prince shall provide for himself and all the people of the land a bull for a sin offering. During the seven days of the feast he shall provide as a burnt offering to the Lord, “seven bulls and seven rams without blemish on every day of the seven days, and a male goat daily for a sin offering (Ezek 45:22-23).” 

II. Conclusion. 

 
A. In the Old Testament God required animal sacrifices to provide a temporary covering of sins and to foreshadow the perfect and complete sacrifice of Messiah (Lev 4:35; 5:10). 

1. Animal sacrifice is an important theme found throughout Scripture because “without the shedding of blood there is no forgiveness” (Heb 9:22). 

2. When Adam and Eve sinned, animals were killed by God to provide clothing for them (Gen 3:21). [The garments of skin were Yahweh’s provision for restoring the fellowship of Adam and Eve with Himself, and imply slaying of an animal in order to provide them. Ryrie Study Bible].

3. After the flood receded, Noah sacrificed animals to God (Gen 8:20-21). [The LORD smelled the soothing aroma. Lit., a smell of satisfaction. Yahweh was pleased with Noah’s offerings. Ryrie Study Bible). 

B. It is impossible for the blood of bulls and goats to take away sins.  (Hebrews 10:4).

C. In the Kingdom Age, these sacrifices are not expiatory, for no sacrifice ever accomplished the complete removal of sin, but are memorials of the perfect sacrifice of the One typified by all sacrifice, the Lamb of God that takes away the sin of the world.

I. Is The Mosaic Order Re-established In The Kingdom Age? II. Kingdom Prophecies.

I. Is The Mosaic Order Re-established In The Kingdom Age?

A. A question which faces the advocate of animal sacrifices during the millennial age is that of the relationship existing between the former Mosaic system and the system operative in the millennium. 

1. The kingdom expectation is based on the Abrahamic covenant, the Davidic covenant  and the Land covenant, but is in no way based on the Mosaic covenant. It is insisted that the covenants will be fulfilled in the kingdom age. This does not, however, link the Mosaic covenant with the kingdom necessarily. 

2. It is therefore fallacious to reason that because one believes in the fulfillment of the determinative covenants he must also believe in the restoration of the Mosaic order, which was a conditional covenant, non-determinative and non-eschatological in intent, but given rather to govern the life of the people in their relation to God in the old economy. 

3. One great stumbling block that hinders the acceptance of literal sacrifices in the millennium is removed by observing that, while there are many similarities between the Aaronic and millennial systems, there are also many differences between them that make it impossible that they should be equated.

B.  There are certain similarities between the Aaronic and millennial systems. 

1. In the millennial kingdom system we find the worship centers in an altar (Ezekiel 43:13-17) on which blood is sprinkled (43:18), and on which are offered burnt offerings, sin offerings, and trespass offerings (40:39). There is the reinstitution of a Levitical order, in that the sons of Zadok are set aside for a priestly ministry (43:19). The meal offering is incorporated in the ritual (42:13). There are prescribed rituals of cleansing for the altar (43:20-27), for the Levites who minister (44:25-27), and for the sanctuary (45:18). There will be the observance of new moon and sabbath days (46:1). Morning sacrifices will be offered daily (46:13). Perpetual inheritances will be recognized (46:16-18). The Passover feast will be observed again (45:21-25) and the feast of Tabernacles becomes an annual event (45:25). The year of jubilee is observed (46:17). There is a similarity in the regulations given to govern the manner of life, the dress and the sustenance of the priestly order (44:15-31). This temple, in which this ministry is executed, becomes again the place from which is manifested the glory of Yahweh (43:4-5). It can thus be seen that the form of worship in the kingdom will bear a strong similarity to the old Aaronic order.

2. The very fact that God has instituted an order, strangely like the old Aaronic order, is one of the best arguments that the millennial kingdom age is not being fulfilled in the church, composed of Gentile and Jew, in the present age. That this worship was particularly planned for a redeemed Israel is well observed that Israel shall yet return to the land, and be converted indeed, and blessed, under Yahweh their God, but as Israel, not as Christians, in whom all believers are blessed, whether Jews or Gentiles. When Ezekiel’s visions shall be accomplished, it will be the reign of Yahweh-Messiah on earth, and the distinction of Israel from the Gentiles will again be resumed, though for blessing under the new covenant, not as of old for curse under the law. 

3. It is the argument of the book of Hebrews that Israel sought access to God in the old economy through the order or arrangement of the Aaronic priesthood, but that we are brought to God through Messiah as He ministered in a new order or arrangement, the Melchisedec priesthood. It is particularly emphasized in Hebrews 7:15 that Christ came to minister in a new order of the priesthood. The requirements or rituals of the two orders need not vary appreciably for them to be two different orders. Since both these orders point to Christ, it would be expected that similarities should exist.

C. There are many basic differences between the Aaronic and kingdom age systems. The significance is not in the similarities, but rather in the marked differences between the two systems. The millennial system is marked by omissions from the Aaronic order that make the two systems so different.  

 1. First of all, there are changes in the millennial order. There are changes in the dimensions of the Temple so that it is neither the temple of Solomon, nor that of Zerubbabel, nor that of Herod; changes in the measures of the outer court, the gates, the walls, the grounds, and the locality of the temple itself, raised on a high mountain, and even separate from the city. The Holy Places have hardly anything like the furniture that stood in the Tabernacle of Moses or the Temple of Solomon. This change in the physical temple and its environs is so marked that it is necessary for Ezekiel to give detailed descriptions of it.

a.  One of the major changes to be observed is in the relation of the Levites to this order. In a number of passages the existence of a Levitical order is affirmed (Ezekiel 40:46; 43:19; 44: 15-31). Yet it is to be noted that the priests who serve are not taken from the whole Levitical line, for the line as a whole was set aside because of their apostasy, but are taken from the sons of Zadok. The Levites are restricted in their ministry to that of guarding and maintaining the temple and are excluded from the priestly ministry, with the exception of the sons of Zadok. 

b. Concerning the line of Zadok,  Zadok fills a prominent place in the history of Israel, being high priest in David’s and Solomon’s reigns. He remained faithful to David during Absalom’s rebellion, and with Nathan the prophet espoused the cause of Solomon when Adonijah sought to secure the throne. David being of one mind with them instructed Zadok to anoint Bathsheba’s son (1 Kings i. 26, 32-45). Therefore, Zadok stands as representative of the priesthood in association with the king of God’s choice, and with the kingdom as established by Him in David’s seed, “type of Christ.” 

c.  It is therefore to be observed that God has set aside the whole Levitical line because of their apostasy, has singled out the line of Zadok from within the Levitical line and appointed to his seed the important priestly ministry of the kingdom age. If it should be argued that tribal lines have vanished and no genealogy exists by which the line of Zadok should be established, let it be observed that the God who, in infinite wisdom, can call twelve thousand from each of the tribes of Israel (Rev. 7) can also preserve and identify the line of Zadok.

2.  The millennial system is marked by the deletion of much that had the highest place in the Aaronic system.

a.  There is no Ark of the Covenant, no Pot of Manna, no Aaron’s rod to bud, no Tables of the Law, no Cherubim, no Mercy-Seat, no Golden Candlestick, no Shewbread, no Veil, no unapproachable Holy of Holies where the High-Priest alone might enter; nor, is there any High-Priest to offer atonement to take away sin, or to make intercession for the people; one of this! The Levites have passed away as a sacred order. The priesthood is confined to the sons of Zadok, and only for a special purpose. There is no evening sacrifice. The measures of the Altar of Burnt Offering differ from those of the Mosaic altar, and the offerings themselves are barely named. The preparation for the Singers is different from what it was. The social, moral, and civil prescriptions enforced by Moses with such emphasis, are all wanting. 

b.  While there is mention made of the five great offerings in force under the Aaronic order, yet, in the kingdom age, these offerings are given a different emphasis. The complete system is not restored. In like manner, while there is emphasis on the Passover in Ezekiel “and a mention is made of the feast of Tabernacles (Ezek. 45:25),” there is an omission of any reference to the feast of Pentecost. While portions of the Aaronic system are seen in the millennial system, yet it is marked by incompleteness and deletion of much that was observed formerly. The very center of the whole Levitical system revolved around the day of Atonement, with its ritual of sprinkling of the blood of atonement by the High Priest on the mercy seat. It is significant that all the necessary parts of this important ritual, “the High Priest, the ark and mercy seat, and even the day itself,” are all omitted from the record. The absence of that which was most vital to the Levitical system shows that the millennial kingdom age will not see the reestablishment of Judaism.

3.  There are additions to the Levitical system to be observed in the kingdom age. The entrance of the “Glory” into Ezekiel’s temple to dwell there, forever; the Living Waters that flow, enlarging from beneath the Altar; the Suburbs, the wonderful trees of healing, the new distribution of the land according to the 12 tribes, their equal portion therein, the readjustment of the tribes themselves, the Prince’s portion and, the City’s new name, “Yahweh-Shammah,” all go to prove that New Israel restored is a converted people, worshiping God “in Spirit and in Truth.” 

a.  As established by God, the Levitical order of the old economy was unaltered and fixed so that Israel might be confronted with a picture of the unchangeable holiness of God. The change in the order for the millennial age bespeaks an entirely new order.

b.  One of the greatest changes to be observed in the coming millennial order is the person and ministry of, “the prince,” who not only has royal prerogatives but priestly ones as well Ezekiel describes one who is a king-priest in the office of high priest. We have “the Prince,” who has a unique and highly favored position. It is his privilege to occupy the eastern gate at which the glory of Yahweh entered. To him the offerings of the people are given, and by him administered in providing for the ritual of sacrifice. It does not appear that the people bring sacrifices of themselves, but that it is the Prince who gives all for the prescribed ritual, including the daily burnt offering (45:17). The people are spoken of as simply worshipping at the times of offering by the Prince, but the act of offering is his, the priests and Levites acting in their respective capacities. He thus fills a representative position on behalf of the people in the matter of specific offerings, while in all of these the people may be considered as having their part, since, in the first instance, they present their offerings to the Prince (45:13-17), and join in worship when he offers. It would seem also that he occupies a representative position for God toward the people, since he is privileged to commune with Yahweh at the East Gate. 

4.  Concerning the person and the work of this prince: This important personage, the Prince, is apparently one of the nation, not Christ Himself; his sons are spoken of (46:16) and he offers a sin-offering for himself (45:22). It seems clear that he occupies a representative position, yet neither the same as that of the high priest, of whom Ezekiel does not speak, nor that of the king as formerly known in Israel. He is not accorded the privileges nor the power of either. He seems to occupy an intermediary place between the people and the priesthood, since he is found among the former in their seasons of worship (46:10), not among the priests, nor privileged to enter the inner court, yet drawing nearer than the people themselves, since he may worship in the inner east gate which opens upon the inner court, while the people worship in the outer court as gathered at the door of this gate (46:2). But he is responsible to supply the various offerings at the feasts, the new moons, the sabbaths, in all the solemnities of the house of Israel, and he is therefore the recipient and holder of what the people offer for those occasions; and thus too the priesthood would look to him for the provision needed to carry on the national worship (45:13-22). Then he is given his own special portion in the land, and he is enjoined not to take any of the people’s inheritance. 

5.  It must be obvious that such a person, with such an important ministry, is unique to the kingdom age and has no counterpart in the Levitical order and represents a major change in that coming age. In all probability, this personage will be an earthly representative of the king-priest ministry of Messiah after the order of Melchizedek, perhaps resurrected David, as previously suggested.

6.  The system to be inaugurated in the kingdom age will be a new order that will replace the Levitical order, for there are too many changes, deletions, and additions to the old order to sustain the contention that, literally interpreted, Ezekiel teaches the institution of the Levitical order again. The whole concept of the new covenant of Jeremiah 31 envisions an entirely new order after the passing of the old.

II. Kingdom Prophecies (21-25).

A. 21. Messiah, Himself, to be the Good, Great, and Chief Shepherd (Isa 40:11; 49:10; 58:11; Ezek 34:11-16).

B. 22. A time of universal singing (Isa 35:6; 52:9; 54:1; 55:12; Jer 33:11).

C. 23. A time of universal praying (Isa 56:7; 65:24; Zech 8:22).

D, 24. A unified language (Zeph 3:9).

E. 25. The wilderness and deserts to bloom (Isa 35:1-2). 

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. 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. Gentiles In The Kingdom. II. Messianic Prophecy. III. The Rejected King’s Continued Ministry of Mercy

I. Gentiles In The Kingdom.

A. The universal aspects of the Abrahamic covenant, which promised universal blessing, will be realized in that age. The Gentiles will be brought into relationship with  the King. 

(1) The fact of the Gentiles’ participation in the millennium kingdom is promised in the prophetic Scriptures (Isa. 2:4; 11:12; 16:1-5; 18:1-7; 19:16-25; 23:18; 42:1; 45:14; 49:6, 22; 59:16-18; 60:1-14; 61:8-9; 62:2; 66:18-19; Jer. 3:17; 16:19-21; 49:6; 49:39; Ezek. 38:23; Amos 9:12; Mic. 7:16-17; Zeph. 2:11; 3:9; Zech. 8:20-22; 9:10; 10:11-12; 14:16- 19). Such admission is essential so that Messiah’s dominion will be a universal dominion. 

(2) The Gentiles will be Israel’s servants during that age (Isa. 14:1-2; 49:22- 23; 60:14; 61:5; Zech. 8:22-23). The nations, which usurped authority over Israel in past ages find that downtrodden people exalted and themselves in subjection in their kingdom. 

(3) The Gentiles that are in the kingdom will have experienced conversion prior to admission (Isa. 16:5; 18:7; 19:19-21, 25; 23:18; 55:5-6; 56:6-8; 60:3-5; 61:8-9; Jer. 3:17; 16:19-21; Amos 9:12; Obad. 17-21). 

(4) They will be subject to the Messiah (Isa. 42:1; 49:6; 60:3-5; Obad. 21; Zech. 8:22-23). 

B. These Gentiles are those to whom the invitation is given: “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Matt. 25:34).   This event takes place at the end of the Tribulation. These Gentiles will have been left behind from the Rapture of the Church due to their non-belief in Christ as Lord and Savior; but during the tribulation they will come to belief in our Lord.

II. Messianic Prophecy 

The Prophecies Of Messiah (19-27). (P=Prophetic Verse. F=Fulfillment Verse).

19. P. He would speak in parables (Isa 6:9-10). F. Mt 13:10-15.

20. P. He would be rejected by His own (Ps 69:8; Isa 53:3). F. John 1:11; 7:5. 

21. P. He would make a triumphal entry into Jerusalem (Zech 9:9). F. Mt 21:4-5.

22. P. He would be praised by little children (Ps 8:2). F. Mt 21:16.

23. P. He would be the rejected cornerstone (Ps 118:22-23). F. Mt 21:42.

24. P. His miracles would not be believed (Isa  53:1). F. Jn 12:37-38.

25. P. His friend would betray Him for 30 pieces of silver (Ps 41:9; 55:12-14; Zech 11:12-13). F. Mt 26:14-16, 21-25. 

26. P. He would be a man of sorrows (Isa 53:3). F. Mt 26:37-38. 

27. P. He would be forsaken by His disciples (Zech 13:7). F. Mt 26:31, 56. 

 III. The Rejected King’s Continued Ministry of Mercy. Matthew Chapter 15.

A. Controversy with the Scribes and Pharisees. 15:1-9. 

1. Chapter 15 runs parallel to Mark 7:1-8:9, with some variation in the details and order of the discourse. It is clear that both Matthew and Mark are summaries of incidents that were actually much longer and more detailed.

2. The Pharisees and scribes were incensed at the disciples because they did not follow the tradition of washing of hands when they ate bread. They drew the implication that this disregard of tradition was taught by Yeshua as a matter of principle rather than as a single act of transgression of ceremonial law. Mark gives a longer explanation, that what was involved was not simply the washing of hands but the washing of cups, pots, brass vessels, and tables (Mk 7:4). The traditions referred to were the haggada and the halacha which were teachings derived only in part from Scripture. The Pharisees paid more attention to these ceremonial washings than they did to the Scriptures themselves.

3. Yeshua answered their question by another question, “Why do you also transgress the commandment of God by your tradition?” (Mt 15:3). He then cited the fifth commandment (Ex 20:12) and Leviticus 20:9, which imposed the death penalty on one who cursed his father or his mother. He pointed out that they controverted the Scriptures in their honor of father and mother by their allowance that a child could declare something a gift or dedicated to God, and, by this means, free himself of the obligation to care for his parents. Messiah summarized this, “Thus have you made the commandment of God of none effect by your tradition” (Mt 15:16). Christ did not accuse the Pharisees of cursing their fathers and mothers, but He did point out that the deep-seated principle of honoring the father and mother is violated by their tradition.

4. After having denounced their doctrine, Messiah then turned to their own spiritual need. Addressing them as hypocrites, He quoted from Isaiah 29:13 that Israel would draw near to God with their lips but not their hearts. Such worship, Yeshua said, is empty because it teaches the commandments of man in place of the doctrines of God. The real need of the Pharisees was a changed heart, not more religious traditions.

B. Teaching of the Wicked Heart of Man. 15:10-20.

1. After having used the objection of the Pharisees as an occasion for exposing the spiritual need of man, Christ pointed out that the spiritual law is the opposite of the natural law, namely, that not what goes into the mouth defiles a man as the Pharisees held; rather it was that which came out of the mouth that defiled him. Matthew records that the disciples warned Yeshua that He had offended the Pharisees. In answering this, Messiah pointed out that the Pharisees were blind leaders of the blind and, eventually, because of their blindness, would fall into the ditch; they were plants not planted by God the Father and would ultimately be rooted up.

2. When Messiah went into the house to get away from the people, as explained in Mark 7:17, the disciples and Peter in particular (Mt 15:15) wanted Him to explain what He had said. Christ had said, in effect, that food did not cause spiritual problems for men; it was rather what had come out of one’s heart in the form of words and actions. Yeshua itemized such things as “evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies” (v. 19).

3. These things do not necessarily proceed from the mouth but do proceed from the heart. And these things, Messiah said, are the real problem and the real defilement of a man, not when he eats with hands which have not been ceremoniously washed. The occupation with the outward religious ceremony, instead of inner transformation of the heart, has all too often attended all forms of religion and has plagued the church as well as it has Judaism. How many Christians, in the history of the church, have been executed for difference of opinion on the meaning of the elements of the Lord’s Supper or the mode of baptism or for failure to bow to church authority? The heart of man, which is so incurably religious, is also incurably evil, apart from the grace of God.

C. Withdrawal to Tyre and Sidon. 15:21-28. 

1. Having previously attempted to withdraw into the desert (Mt 14:13), Messiah again departed from the multitudes which thronged Him, going probably the longest distance away from Jerusalem. Proceeding to the far northwest of the coast, where Tyre and Sidon were located, He encountered a woman of Canaan who pleaded with Him to heal her daughter who was demon possessed. In the parallel account in Mark 7:24-30, the woman is declared to be a Greek, a Syrophenician, meaning that she was a Gentile, using the more contemporary name for her nationality.

2. Although she addressed Christ as “Son of David,” He did not answer her. Her repeated cries irritated the disciples, who suggested that Christ send her away. In an explanation of why He had not replied, Yeshua told the disciples, “I am not sent but unto the lost sheep of the house of Israel” (Mt 15:24). The woman, however, was not to be easily discouraged, and bowing and worshiping before Him, she said simply, “Lord, help me” (v. 25).

a. 15:24. “I was sent only to Israel.” Re: Matt 10:5-6. “These twelve Christ sent out after instructing them: “Do not go in the way of the Gentiles, and do not enter any city of the Samaritans;  but rather go to the lost sheep of the house of Israel.

b. 15:24. Re: Rom 1:16.  For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, “to the Jew first” and also to the Greek.

c. 15:26. “The children’s bread; the dogs.” 1. “The children’s bread” is probably a metaphor for the covenant blessings intended for the Jewish people, and dogs a reference to Gentiles, as those outside of the covenant community of Israel. Her response in vs. 27 indicated a surprising level of insight regarding the relationship of the Jewish people’s covenant blessings and the benefits they provide for Gentiles (see Gen 12:3; Rom 11:17-18; Eph 2:11-22.) The salvation-historical priority of Christ was to reach the Jewish people, but as the Great Commission (Mt 28:18-20) indicates, even Gentiles benefit from the Jewish Messiah (Moody Bible Commentary). 2. “Children” (the lost sheet of the house of Israel, v. 24) must be fed before the dogs. This Gentile woman, like the centurion, showed great faith (v. 28), and was rewarded for it (Ryrie Study Bible).

3. Christ, attempting to explain to the woman His commission to preach to the house of Israel, said, “It is not good to take the children’s bread and to cast it to dogs” (v. 26). The woman, in reply, pleaded that even dogs were allowed to eat crumbs which fell from the table. In response to this faith, Jesus said, “O woman, your faith is great; it shall be done for you as your wish.” (v. 28). Matthew comments that her daughter was healed immediately, implying that they had a later report as to what the outcome of it was. 

4. According to Mark, Yeshua also told the woman, “The devil is gone out of your daughter” (Mk 7:29). Mark also goes on to say that when the woman returned home, she found her daughter laid upon a bed and that the demon had departed (v. 30). This incident is the only recorded miracle on this trip of Christ, many miles away from His familiar area of ministry. Could it not be that, though she was a Gentile, and even though dispensationally, it was not the time for blessing among the Gentiles, Christ had come expressly to meet the need and faith of this woman?

D. Return to Galilee. 15:29-31.

Upon His return to Galilee from His short visit to the coast, the multitudes again found Yeshua in the mountains. In His customary role as a Teacher, He sat down, healing the lame, the blind, the dumb, the maimed, and many others, with the people glorifying the God of Israel because of this unusual visitation. Mark 7:31-37 singles out one outstanding case of a man deaf with an impediment in speech whom Messiah healed.

E. Feeding of the Four Thousand. 15:32-39.

1. The period of miracles following Messiah’s return to Galilee apparently extended over three days, or at least parts of three days, and lack of food might cause people to faint on their way home.

2. As in the feeding of the five thousand, the earlier incident, Yeshua asked what the disciples had available. This time, He found that they had seven small loaves and a few fishes, about enough for one person, in contrast to five loaves and two fishes in the earlier incident. This time the disciples apparently anticipated a miracle. Again, following the preceding order of the feeding of the five thousand, the multitude was asked to sit down. Messiah gave thanks for the food and, breaking it, gave to the disciples to distribute. This time there were seven large baskets of food left over, in contrast to twelve small baskets in the feeding of the five thousand. The place was Decapolis, the opposite side of the lake from the feeding of the five thousand. Sending the multitude away with full hearts and full stomachs, Christ went by boat to Magdala, or Magadan, an area just north of Tiberias on the west shore of the Sea of Galilee.

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. 

Messiah Is The King In The Millennium – Matthew Chapter 9

I. Messiah Is The King In The Millennium.

A. Scripture makes it clear that the government of the millennium is under the Messiah, the Lord Jesus Christ (Isa. 2:2-4; 9:3-7; 11:1-10; 16:5; 24:21-23; 31:4-32:2; 42:1-7, 13; 49:1-7; 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, 18-19; Zech. 9:10-15; 14:16- 17). His regal authority is universal. This position is by Divine appointment. The Psalmist gives the word of Yahweh, “Yet have I set my king upon my holy hill of Zion” (Ps. 2:6). 

1. This bestowal of the Kingdom to the Son of Man by the Father, is clearly and explicitly taught in the covenant. Hence in agreement with it, we have the language of Dan. 7:13, 14; Isa. 49: Luke 22: 29 and 1:32, etc. The Divine Sovereignty insures it unto Him. 

2. Daniel (7:14) says that “there was given unto Him (the Son of Man) dominion, and glory, and a Kingdom, that all people,” etc. Luke (1:32) “the Lord God shall give unto Him the throne of His father David,” etc. The Savior Himself seems to refer to this fact in the Parable of the Ten pounds (Luke 19:15), “that when he was returned, having received the kingdom,” etc.

3. This giving of the Kingdom by the Father to the Son of Man, shows that this Kingdom is something very different from the general Divine Sovereignty exercised by God. The Kingdom is an outgrowth from it, and the Divine Sovereignty will be exhibited through it, being constituted in the Theocratic form, which in its initiatory form was separated in its Rulership by two persons (i.e. God and David) but is now happily conjoined, making it thus efficacious, irresistible, and ever-enduring, in one, i.e., “the Christ.” 

B. The New Testament record firmly establishes Christ’s right to assume the Davidic throne. 

1. The genealogies contained in Matt. 1 and Luke 3 sufficiently establish, and on independent grounds, that Joseph was the lineal descendant of David; and they make it probable, if not certain, that if the throne of David were to be reestablished Joseph would be the person on whose head the crown would be placed. Accordingly he is called the Son of David both in Matt. 1.20 and in Luke 1.27. 

2. It is equally clear from Matt. 1 and Luke 1 that Joseph was not literally the father of Jesus, though Mary was literally His mother. Joseph, however, acted the part of father to him. The child was born under Joseph’s protection, and grew up under his guardianship. Joseph adopted Jesus as his son; he is called in Luke 3.23 the reputed father.

3. To what tribe Mary belonged is not absolutely certain; but her kinship with Elizabeth does not preclude her from being a Judean, intermarriage between the tribes of Judah and Levi being traceable back to the time of Aaron. The words in Luke 1.32, “the Lord shall give unto Him the throne of His father David,” seem hardly consistent with any other view than that Mary was of the lineage of David, and no difficulty on this score seems to have occurred to her mind.

4. The Evangelists, however, never discuss the genealogy of Mary. They consider it enough to establish the claim of Joseph. (Cf. Acts 2:30; 13:22, 23, 33; Heb. 7:14; Rom. 1:3; Rev. 5:5; 22:16). 

5. We are thus led to the conclusion that our Lord’s position as Son of David was established, humanly speaking, by the action of Joseph in adopting Him, rather than by the fact that Mary was in all probability of David’s descent. 

C. Succession in the kingly line was not altogether by birth, but by appointment. 

II. Introduction. Matthew Chapter 9. Overview.

A. Matthew described Jesus’ ministry as consisting of teaching, preaching, and healing in Mt 4:23. Chapters 5-7 record what He taught His disciples: principles of the kingdom. We have the essence of His preaching ministry in Mt 4:17. Now in Mt 8:1 to Mt 9:34 we see His healing ministry. He demonstrated authority over human beings, unseen spiritual powers, and the world of nature. Matthew showed that Yeshua’s  ability proves that He is the divine Messiah. He possessed the “power to banish from the earth the consequences of sin and to control the elements of nature.” The King authenticated His claims by performing messianic signs. In view of this the Jews should have acknowledged Him as their Messiah. “The purpose of Matthew in these two chapters [8 and 9] is to offer the credentials of the Messiah as predicted in the Old Testament.” 

B. Matthew did not record Yeshua’s  miracles in strict chronological order. [The harmonies of the Gospels make this clear. (1) His order is more thematic. (2) He also selected miracles that highlight the gracious character of Jesus’ signs.] As Moses’ plagues authenticated his ministry to the Israelites of his day, so Yeshua’s  miracles should have convinced the Israelites of His day that He was the Messiah. Moses’ plagues were primarily destructive whereas Yeshua’s miracles were primarily constructive, with His miracles being more like Elisha’s than Moses’ in this respect.

C. Matthew recorded 10 instances of Yeshua’s healing in this section of his book (cf. the 10 plagues in Egypt), half of all the miracles that Matthew recorded. Some regard Mt 8:16-17 as a miracle distinct from the previous healings in chapter 8, resulting in 10 miracles. Others regard Mt 8:16-17 as a summary of the preceding miracles, resulting in 9 miracles. Both explanations have merit since Mt 8:16-17 records other miracles, but it does not narrate one specific miraculous healing.

D. Matthew presented these miracles in three groups and broke the three groups up with two discussions (narrative sections) concerning His authority. The first group of miracles involves healings (Mt 8:1-17), the second, demonstrations of power, and the third, acts of restoration (Mt 9:18-34).Together the section presents “a slice of life” out of Jesus’ overall ministry. 

III. The Authority Of Yeshua The King To Forgive Sin. Matthew Chapter 9.

A. Healing Of The Paralyzed Man, and His Forgiveness. 9:1-8.

1. After being rejected by the people of Gadara, Yeshua returned by boat to the other side of the lake to Capernaum. There, a man, paralyzed and lying on a bed, or couch, was brought to Him (cf. Mk 2:3-12; Lk 5:18-26). Recognizing the faith of his friends who had brought him, Yeshua first said, “Son, be of good cheer; your sins are forgiven” (Mt 9:2). This was done deliberately by Yeshua, knowing the unbelief of the scribes who were watching and who, in their hearts, thought that He committed blasphemy.

2. Replying to the unspoken objection, Yeshua posed the question as to whether it was easier to say, “your sins are forgiven,” or to say, “Arise and walk.” Obviously, merely to say either was easy. In the case of forgiveness of sins, there would be no way to demonstrate whether it had been accomplished, but to say, “Arise and walk,” would have the testimony of immediate healing. To demonstrate His power to do both, however, Yeshua then said to the man, “Arise, take up your bed, and go unto your house” (9:6). Before them all, the man arose from his sick bed, taking up the portable couch on which he was lying, and departed as the multitude marveled. This miracle closes the second group of three, demonstrating Christ’s control over nature, the demon world, and His power both to heal disease and to forgive sin.

B. The Call Of Matthew. 9:9-17.

1. Before introducing the third group of miracles, Matthew records briefly his own call to the ministry (cf. Mk 2:14; Lk 5:27-29). In the parallel accounts in Mark and Luke, he is called Levi; but here, he refers to himself as Matthew. As an official in the tax office, he left his lucrative position in order to follow Christ. This tax office, located at Capernaum, probably had the responsibility of collecting taxes from those who were on the caravan route from Damascus to the East, which passed through Capernaum. As a tax collector, he probably knew Greek well, which qualified him for writing this gospel in the Greek language.

2. The incident which followed, according to Luke 5:29, was a feast, which Matthew held in his own house for Yeshua. It possibly was Matthew’s way of introducing Yeshua to his fellow tax collectors. To eat with publicans or tax collectors, however, was frowned upon by the Pharisees, who considered tax collectors as the enemies of their people and as those who were compromising morally. “A tax-gatherer was one who elicited intense animosity on the part of the Jews who strongly opposed this work of Roman domination.” The Pharisees, complaining to the disciples, drew from Yeshua the reply, “They that [are] whole need not a physician, but they that are sick” (Mt 9:12). He then cited to them Hosea 6:6, which brings out that Yahweh prefers mercy to sacrifice, a point mentioned only by Matthew. In the process, Yeshua declared, “I am not come to call the righteous, but sinners to repentance” (Mt 9:13).

3. Objections were also raised by the disciples of John, who, perceiving Jesus attending a feast such as this, wanted to know why the disciples of Jesus did not fast like the Pharisees. To them, Yeshua replied that it is unfitting to mourn during a wedding feast, implying that this was not the time in Christ’s ministry to mourn. He prophesied, however, that the time would come when the Bridegroom would be taken away and they then could fast. In this, He anticipated His own death and ascension into heaven.

4. This attempt to apply the standards of the Pharisees to the new dispensation, which Yeshua was introducing, was, in His words, like adding new cloth to an old garment or putting new wine into old wineskins. The Pharisees’ religion, including its fasting, was quite inadequate for what lay ahead, whether it be the dispensation of the church or the dispensation of the kingdom. “He (Yeshua)  had not come to add something to the legal dispensation but to supersede it with that which was entirely new. The new wine of grace was not to be poured into the skin-bottles of legality.”

C. Two Women Healed. 9:18-26.

1. As Jesus was discussing His answer to the question of the disciples of John, a ruler of the Jews came and, having done obeisance, petitioned Him to raise his daughter whom he declared to be already dead (cf. Mk 5:21-43; Lk 8:40-56). As Yeshua followed him, a woman in the crowd, afflicted with an issue of blood for twelve years, touched the hem of His garment, believing that if she could but touch His garment, she would be made well. In Mark 5:30, Christ is recorded to have asked the question, “Who touched my clothes?” In response to the question, the woman identified herself. Matthew does not include these details but records the comforting words of Christ that her faith had made her whole.

2. The journey to the ruler’s house continued, and upon arrival, Yeshua saw the musicians who had been hired to play the dirges, as was customary when a death occurred. He told them, however, “Give place: for the maid is not dead, but sleeps” (Mt 9:24). They responded by laughing with unbelief. Yeshua, having put the people out of the house, took the maid by the hand, and she was immediately restored. Because Yeshua used a word for sleeping (Gr. katheudo) not customarily used in Scripture for death, some expositors believe that she was not actually dead, but merely in a stupor.Most commentators, however, believe that Christ was merely declaring to them that she was sleeping, in the sense that she would soon rise. Actually, her parents were correct that she was dead. The report of the miracle was given widespread notice and added to the fame of Christ, which would have involved a degree of deception if she were not actually dead

D. The Healing Of Two Blind Men. 9:27-31.

This account, found only in Matthew, records Christ’s encounter with two blind men who followed Him, saying, “Son of David, have mercy on us” (9:27). Apparently, because Yeshua did not heal them immediately, the blind men followed Him into the house. Having thus tested them, Yeshua asked if they believed He was able to heal. When they replied in the affirmative, He touched their eyes saying, “According to your faith it shall be done  unto you,” and they were healed. Although He told them not to tell anyone, they nevertheless spread abroad His fame. The prohibition of revealing that they had been healed was probably due to the fact that Yeshua did not want to excite followers who would come to Him simply to be healed.

E. Another Demoniac Healed. 9:32-35.

As the blind men were leaving with their newfound sight, a man was brought in, possessed of a demon and unable to talk. This account also is found only in Matthew. Christ, according to the record, immediately healed him so that he was able to speak, and as the multitudes watched, they marveled, saying that such miracles had never happened before in Israel. The Pharisees, however, continued to be unbelieving, accusing Him of casting out demons by Satan, the prince of demons. The account of this miracle is followed by a statement summarizing Christ’s ministry of teaching and preaching, accompanied by healing all who came to Him.

F. The Compassion Of Christ For The Multitudes. 9:36-38.

1. Although the miracles of Christ had attracted hundreds of followers, Yeshua was all too aware of their spiritual needs. Their faith was superficial, and they were like sheep without a shepherd. His compassion for them moved Him to say to His disciples that they should pray for laborers, for the harvest was great and the laborers few. The great miracles He had performed, recorded in Matthew 8-9, were not accepted by many of the Jews, and growing evidence of unbelief is found in the chapters which follow. Yeshua is utterly rejected in chapter 11. And then chapter 12 gives the final pronouncing of the judgment on that generation. The consequence is that Christ turns from the unbelieving race and introduces the kingdom of heaven, in connection with which He gives the parables in chapter 13.

2. In what sense did Yeshua introduce the kingdom of heaven at this point? 

a. Obviously, Yeshua had been talking about “yet future kingdom principles” (2 Sam 7:8-16) all through the gospel of Matthew. Jews knew that God in heaven, ruled over the earth (Ps 103:19, e.g., God keeps Jupiter from bumping into Mars). But, we also know that Satan is the “Prince of the power of the air,” (Eph 2:2).  The change here relates to the heavenly kingdom in its mystery form, in how God in heaven interacts with those who are present on earth between the first and second comings of Christ, in contrast to the millennial kingdom, (the earthly, “yet future” kingdom of God) that was predicted in the Old Testament and was to be fulfilled after Yeshua’s second advent. 

b. In relation to “the mysteries of heaven,” and “the kingdom in its mystery form,” it is important to understand that Jews knew that Yahweh lived in heaven, and that He ruled over earth from heaven. Through the Jewish prophets, Yahweh revealed the things that would take place on earth concerning the future of Israel. Such events that were revealed dealt with Messiah, the tribulation, the kingdom, and the eternal state. Yahweh revealed the coming of Christ in his first and second comings. However, the mystery from God in Heaven dealt with the interval of time that would exist between the first and second comings of Christ, which is also known as the “interadvent age.”  The term, “mystery,’ relates to the plans of God that were not made known by God to the Jewish prophets, but were revealed by Yahweh during the time that took place on earth from the time of the birth of Christ until the time of the tribulation. The following scriptures show examples of  the “mysteries of heaven;”  which were plans of God that were not made known to the Jewish prophets by Yahweh; therefore, first century Jews in Israel had no knowledge of such “mysteries” of God.

1. Mark 4:11. And He was saying to them (disciples), “To you has been given the mystery of the kingdom of God.

2. Rom 11:25-26 For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26 and so all Israel will be saved; just as it is written,

3. Rom 16:25. * Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past,

4. 1 Cor 2:7. * but we speak God’s wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory;

5. 1 Cor 15:50 (The mystery of resurrection). Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable.

6. 1 Cor 15:51. (The mystery of resurrection). Behold, I tell you a mystery; we will not all sleep, but we will all be changed,

7. Eph 1:9. * He made known to us the mystery of His will, according to His kind intention which He purposed in Him.

8. Eph 3:3.  that by revelation there was made known to me the mystery, as I wrote before in brief.

9. Eph 3:4. By referring to this, when you read you can understand my insight into the mystery of Christ,

10.  Eph 3:9. * and to bring to light what is the administration of the mystery which for ages has been hidden in God who created all things;

11. Eph 5:32. This mystery is great; but I am speaking with reference to Christ and the church.

12. Eph 6:19. and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel, (this gospel is the good news of the death, burial, and resurrection of Christ, 1 Cor 15:1-8).

13. Col 1:26. * that is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints,

14. Col 1:27. * to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.

15. Col 2:2. that their hearts may be encouraged, having been knit together in love, and attaining to all the wealth that comes from the full assurance of understanding, resulting in a true knowledge of God’s mystery, that is, Christ Himself,

16. Col 4:3. praying at the same time for us as well, that God will open up to us a door for the word, so that we may speak forth the mystery of Christ, for which I have also been imprisoned;

17. 2 Thes 2:7. For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way.

18. 1 Tim 3:9. but holding to the mystery of the faith with a clear conscience.

19. 1 Tim 3:16. By common confession, great is the mystery of godliness: He who was revealed in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory.

c. Please notice the verses that are prefixed by an asterisk (*) show Yahweh’s clearly predetermined plan for such a mystery, which He revealed through Jews.

 

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 Spiritual Character Of The Millennium. YTCK (Matthew Chapter 5)

I. The Spiritual Character Of The Millennium. YTCK Matthew Chapter 5. The Moral Principles Of The Kingdom).

II. Introduction.  Messianic Expectations And The Expectation of Israel.

A. The sermon on the mount, Mt 5-7, enters the discussion. It is important to know that the sermon on the mount was used by Yeshua to teach these first century Jews that  if they want to enter the Kingdom, that they should act like kingdom people, as Torah teachings are shown in the Sermon (on the mount). A key aspect of the Torah is made clear by Yeshua in Mt 7:12 (the golden rule, “do unto others, as you would have them do unto you.”). The church does not fall under the sermon on the mount. National Israel’s salvation was the purpose of the Kingdom sermons; individual salvation was not mentioned.

B. The Torah was key to Jews knowing how to treat other Jews, and others of whom they might encounter. Moses wrote all five books of the Torah; as indicated to him by Yahweh. The Torah relates how Yahweh created the universe, how the human race came into being from Adam and Eve, how the Jewish fathers, “Abraham, Isaac and Jacob,” fared, and how the Jewish people became a nation, chosen by Yahweh to be a “kingdom of priests and a holy nation” through receiving and observing the Torah (Chabad.org, the Torah).

C. It is important to remember that Yeshua sent His disciples to witness about Him to Jews, and only Jews; about Him, as Messiah; and the Kingdom, which was available to Israel if they would accept Him as Yahweh’s chosen King (Mt 10:5-6; Deu 17:15).

D. The Kingdom (2 Sam 7:8-16) would be one of morals and ethics, and not just a place and time where Messiah would rid Israel of its Roman occupation. People would enter into the kingdom;  the kingdom would not enter into people. The kingdom was of prophecy, “literal and earthly,” and an unconditional promise of God to His chosen people (Deu 14:2), which had not yet come, and is still “yet to come.” When the earthly kingdom of God would come, it would also have the Spiritual oversight of  “God in Heaven,” thereby making the earthly kingdom, a Spiritual kingdom, of morals, ethics and righteousness. . 

E. The below article excerpts come “Reading Acts” (2014/ 09/25). In this article there are key areas of scriptural context that will be exposed. 

1. In order to understand how a first century Jewish audience might have understood the phrase “kingdom of heaven” or “kingdom of God” is to examine messianic expectations of the kingdoms. 

2. A former student of mine once asked something like, “If the Jews misunderstood Jesus completely why would we care about their understanding of what the “kingdom of God” was supposed to be about?” If Jesus’ life and mission turned everything on its head, perhaps Jewish expectations are the opposite of what Jesus means by the kingdom.

3. One possible way to answer this objection is to properly understand Judaism in the first century.  Like modern Christianity, the list of items “all Jews agree on” is fairly short. Hopes for a future Kingdom and the role of the Messiah in that kingdom varied greatly among the various sub-groups within Judaism. I heard students say things like, “Jews believed the messiah would be a military leader who would attack Rome.” 

4. Pharisees seem to have expected a messiah and they were certainly the most interested in Jesus’ preaching of the Kingdom in the Gospels. It is likely that the Psalms of Solomon reflect the view of the Pharisees. Psalms of Solomon 17 serves as an indication of messianic expectations which were current only shortly before the time of Jesus. Rome is viewed as a foreign invader who will be removed when the messiah comes. If these sorts of messianic expectations were popular in Galilee in the early first century, then we have good reason to read Jesus’ teaching as intentionally messianic and we are able to understand some of the confusion and disappointment among the Jews who heard him teach.

5. Consider the motives Judas may have had when he betrayed Jesus. It was possible he was trying to “force Messiah’s hand” into striking out against Rome and the Temple establishment. Jesus seemed to be claiming to be the Messiah, but he did not seem to be the Messiah Who was expected. 

6. On the other end of the scale would be the Sadducees, a group that (as far as we know) had no messianic expectations. The fact that they limited their canon to the Torah also limited their expectations of a future restoration of the Davidic kingdom. What would a Sadducee think when Jesus announced “the kingdom of God is near”? Perhaps that was enough to identify him as Pharisee or an Essene, and therefore not very interesting. (I would guess that the Herodians were even less interested in a coming kingdom, since any Jewish messiah would probably start their judgment with a thorough smiting of Herod and his family.)

7. This is all to say that there was a wide range of belief about Messiah, Kingdom, restoration of David’s rule, or a future reign of God in the Judaism of the Second Temple Period. I think it serves to show that Jesus did not fit neatly into any first century conception of Messiah or Kingdom, which is exactly why audiences struggled to understand him, both disciples and enemies. 

III. The Spiritual Character Of The Kingdom – Matthew  Chapter 5.

A. The kingdom characterized by righteousness. 

1. Only the “righteous” are admitted to the kingdom; “then shall the righteous answer” (Matt 25:37). Of Israel likewise it is written, “Your people also shall be righteous: they shall inherit the land forever” (Isa. 60:21). The gates of Zion are  opened “that the righteous nation which keeps the truth may enter in” (Isa. 26:2).

2. In the millennium, (kingdom) righteousness becomes  synonymous with the Messiah. Unto those that fear His name “shall the Sun of righteousness rise with healing in his wings” (Mal. 4:2). At the second coming of the Messiah, He says, “I bring near my righteousness; it shall not be far off” (Isa. 46: 13; 51:5). As a priest after the order of Melchizedek, He is the mediatorial king of righteousness (Psa. 110:4; Heb. 7:2). 

3. The key words of Christ’s millennial reign are righteousness and peace, the former being the root of which the latter is the fruit. Messiah’s people “shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places (Isa. 32:18). Zion’s officers shall be peace, her exactors righteousness (Isa. 60:17). For “In his days shall the righteous flourish; and abundance of peace so long as the moon endured” (Ps. 72:7). Then shall be fulfilled in truth the prophecy, “Mercy and truth are met together; righteousness and peace have kissed each other” (Ps. 85:10). 

4. Because of the presence of Messiah, Jerusalem shall be the source from which all millennial righteousness will emanate in dazzling glory. Her righteousness shall “go forth as a brightness, and the salvation thereof as a lamp that burns. And Gentiles shall see your righteousness, and all kings your glory” (Isa. 62:1c-2a). Zion shall be called “the city of righteousness” (Isa. 1:26) and shall be filled with judgment and righteousness (Isa. 33:5). 

5. Righteousness will be the descriptive term characterizing the rule of the Messiah as a whole. Christ will be a king reigning in righteousness (Isa. 32:1). Righteousness shall be the girdle of His loins (Isa. 11:5). With righteousness shall He judge the poor (Isa. 11:4; Cf. Ps. 72:104). and in judging and seeking judgment He shall be swift to bring about righteousness (Isa. 16:5). It will be proclaimed among the Gentiles, “Yahweh reigns! He shall judge the people righteously” (Psa. 96:10). 

6. Under the beneficent sway of Christ, those who hunger and thirst after righteousness shall be filled (Matt 5:6) and shall receive righteousness from the God of their salvation (Isa. 24:5). They shall be granted discernment between the righteous and the wicked (Mal. 3:18). Israel will offer an offering of righteousness (Mal. 3:3); then Yahweh will be pleased with “sacrifices of righteousness, with burnt offerings, and whole burnt offerings” (Psa. 51:19). The changed character of Israel will be a spontaneous response arising from Yahweh’s righteousness, a far cry from the false legalism of bygone days (Cf. Matt. 5:20). As the earth brings forth her bud, “the Lord God will cause righteousness and praise to spring forth before all nations” (Isa. 61:11) so that the people shall be called trees of righteousness, the planting of the Lord, that He might be glorified (Isa. 61:3). 

B. The kingdom characterized by obedience. 

1. One essential purpose of the original creation was to establish a kingdom in which there was a complete and willing obedience on the part of the subject to God. The tree was placed in the garden as a test of this obedience (Gen. 2:16-17). Disobedience soon followed. God did not surrender His purpose of bringing all things into subjection to Himself.

2.  Paul states this continuing purpose: Having made known unto us the mystery of his will, according to his good pleasure which he has purposed in himself: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him [Eph.1:9-10]. 

3. God will bring all things into subjection to the One who said, “I come to do your will, O God,” (Heb. 10:9a). 

4. The doing of the will of God in the millennium will be greatly facilitated for a number of reasons: (1) Through fulfillment of the new covenant, Israel will experience a renewed heart and mind that they may have God’s law in their inward parts (Jer. 31:33). (2) The Holy Spirit will be poured out upon all flesh to indwell, fill, and teach (Jer. 31:33, 34; cf. Joel 2:28-32; Ezek. 36:25-31). (3) Satan will be bound, evil doers will be cut off (Psa. 37:9-10; Jer. 31:29-30), and the wicked social, religious, economic, and political systems of the Satanic cosmos will be liquidated. (4) Instead of disunity in Israel, unanimity will be such that they will see eye to eye again in Zion (Isa. 52:8). (5) Universal knowledge of the Lord will eliminate the inadvertent opposition to God’s will through ignorance. (6) There will be a widespread Gentile submission to the authority of Christ (Psa. 22:27-28; Mal. 1:11). 

5. This perfect obedience will be another manifestation of the spiritual character of the millennium. 

C. The kingdom characterized by holiness. 

1. Adam, by creation, was given an untried innocence. This would have become holiness, without doubt, by obedience to the Lord. This innocence was lost by his act of disobedience. It is God’s purpose to manifest holiness in His creatures in the kingdom. 

2. The various aspects of millennial holiness are so extensive it is not possible to give more than a brief catalogue at this point. Above all, holiness will be the great distinguishing characteristic of the Jewish people in all categories of their national life, a “holiness” not their own but imparted to them by Messiah who is in their midst, and possessed by them through a life of faith. The following is offered in the way of brief recapitulation: The Lord will make bare His holy arm (revelation of Messiah) and gain the victory over His enemies (Psa. 98:1; Isa. 52:10). The holy seed shall be the nucleus of the restored Jewish nation (Isa. 6:13). All those remaining in Zion shall be called holy, having had their filth washed away (Isa. 4:3- 4). A way of holiness will be raised up to allow the rest of the ransomed of the Lord to return to Zion (Isa. 35:8-10). God will speak in holiness, allotting the land to His people (Psa. 60:6). The Lord will inherit Judah his portion in the land now rightly called holy (Zech. 2:12), and Jerusalem shall be holy (Joel 3:17). A holy oblation dedicated to the Lord will be especially reserved for the sanctuary and its ministers (Ezek. 45:1-5). The Lord will exalt His holy mountain (Psa. 48:1; Jer. 31:23; Isa. 27:13) and establish His holy house, the law of which shall be holiness (Ezek. 43:12). It shall be His dwelling and the place of the soles of His feet so that Israel shall no more defile His holy name forever (Ezek. 43:7), and all nations shall know that the Lord, the Holy One is in Israel (Ezek. 39:7). Christ will reign over the nations of the earth from the throne of His holiness (Psa. 47:8-9), according to the holy oath that sealed the Davidic covenant (Psa. 89:35-36). The priests will teach the people the difference between the holy and profane (Ezek. 44:23), and they shall appear before the Messiah in holy array (Psa. 110:3). In that day upon the bells of the horses will be inscribed “HOLINESS UNTO THE LORD,” and all the pots in Jerusalem and Judah shall be just as holy as the sacred vessels in the Lord’s house (Zech. 14:20-21). 

D. The kingdom characterized by truth. 

1. It is a cause of judgment that men “changed the truth of God into a lie” (Rom. 1: 25). Through the Messiah, who could say, “I am the way, the truth, and the life” (John 14:6), there will be the full manifestation of truth in the millennium, which establishes further the essential spiritual character of that kingdom. 

2. The following is offered as a brief summation of millennial truth: The impious little horn (Antichrist, Dan 7:12; 8:12), will be vanquished by Christ in His triumphant ride on behalf of truth, meekness and righteousness (Ps. 45:4). “Truth, indeed, will ultimately triumph, but not through man. Yeshua, the truth, will come Himself and vindicate it.”  Instead of their misguided confidence in the man of sin, the escaped remnant “shall stay upon the Lord, the Holy One of Israel, in truth” (Isa. 10:20), and He will be their God in truth and righteousness (Zech. 8:8; cf. Isa. 65:16). Yahweh will betroth Israel to Him in faithfulness, and they shall acknowledge Him (Hos. 2:20). Christ, Yahweh’s servant, will bring forth judgment unto truth (Isa. 42:3) and reveal unto Israel abundance of peace and truth (Jer. 33:6). Truth shall be met together with mercy and spring out of the earth (Psa. 85:10-11). Then shall Israel say, “He has remembered his mercy and truth toward the house of Israel; all ends of the earth have seen the salvation of our God” (Psa. 98:3). The throne shall be established and Christ shall sit upon it in truth in the tabernacle of David (Isa. 16:5). Faithfulness will be the girdle of His reins (Isa. 11:5), and He will judge the people of the world with His truth (Psa. 96:10). The faithfulness of Yahweh will insure that in the presence of the once despised one, Kings shall see and arise and princes shall worship (Isa. 49:7). Jerusalem shall be called the faithful city (Isa. 1:26), for “Thus says the Lord; I am returned to Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth” (Zech. 8:3). 

E. The kingdom characterized by the fulness of the Holy Spirit. 

1. At the institution of the theocratic kingdom the prophecy of Joel will be fulfilled: “And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit [Joel 2:28-29]. 

2. Concerning this experience. 

a. The prophecies picturing the millennium unite in their testimony that the work of the Holy Spirit in believers will be more abundant and have greater manifestation in the millennium than in any previous dispensation. It is evident from the Scriptures that all believers will be indwelt by the Holy Spirit in the millennium even as they are in the present age (Ezek. 36:27; 37:14; cf. Jer. 31:33). 

b. The fact of the indwelling presence of the Holy Spirit is revealed as part of the glorious restoration of Israel depicted in Ezekiel 36:24 ff. In Ezekiel 37:14, it is stated, “And I will put my Spirit in you, and you shall live, and I will place you in your own land…

c. ”The filling of the Holy Spirit will be common in the millennium, in contrast to the infrequency of it in other ages, and it will be manifested in worship and praise of the Lord and in willing obedience to Him as well as in spiritual power and inner transformation (Isa. 32:15; 44:3; Ezek. 39:29; Joel 2:28-29). In contrast to present day spiritual apathy, coldness, and worldliness, there will be spiritual fervor, love of God, holy joy, universal understanding of spiritual truth, and a wonderful fellowship of the saints. The emphasis will be on righteousness in life and on joy of spirit. 

3. Consider the relation of the fullness of the Spirit to the spiritual character of the age. The remarkable, astounding outpouring of the Holy Spirit as presented in the Millennial descriptions, so powerful in its transforming, glorifying, and imparting miraculous gifts to the saints; so pervading in and over the Jewish nation that all shall be righteous from the least to the greatest; so wide-reaching over the Gentiles that they shall rejoice in the light bestowed; and so extended in its operation that the whole earth shall ultimately be covered with glory; this, with the magnificent portrayals of the Millennial and succeeding ages, is so sublime with the indwelling, abiding, communicated Divine, that no one can contemplate it, without being profoundly moved at the display of spirituality. 

4. It must, thus, be observed that the outstanding characterization of the millennium is its spiritual nature. An earthly kingdom, to be sure, but spiritual as to its character  

IV. The Moral Principles Of The Kingdom. Matthew Chapter 5.

A. In the three chapters beginning here we have the Magna Charta of the Kingdom. This chapter opens with a great revelation of its supreme condition. Character is everything. The first word is suggestive, “Happy.” That marks the divine will for man. It also announces that human happiness is conditioned in character. A sevenfold happiness is named. Such character is contradictory to the spirit of every age apart from the Kingship of God, and will result in “persecution.” So the King adds an eighth beatitude, and that a double one, for those who because of their loyalty endure suffering. 

B. Such character will result in influence, and that is the divine intention. This is marked by three figures. Salt, that is the opposite to corruption, that which prevents the progress of corruption. Light, that is the gift of guidance, so that those who have lost their way may find the path home. A city, that is the realization of social order and good government. The people who live in the beatitudes will realize this threefold law of influence. The moral code followed. It first recognized the divinity of the Mosaic economy. The Revised Version has an important alteration. Instead of, “You have heard that it was said by them,” it reads, “to them,” thus more clearly marking this recognition. Moses was the mouthpiece, not the author of the words of law which he uttered. The righteousness which the King comes to make possible does not destroy the old, it fulfils; that is, fills to the full. 

C. Neither will the requirements of the new law be less exacting than the regulations of the Pharisee, they will go far beyond, exceed them, touching not only the details of externalities, but the fiber and temper of hidden life. 

D. The first requirement deals with murder. The old said, “You shalt not kill.” The new declares anger deserves judgment; that is, in the Revised Version the words, “without a cause” are relegated to the margin. “Raca,” a term of contempt, deserves the discipline of the highest court. “Fool,” a term of insult, deserves Gehenna. Thus no room is left for murder. The supervision of the Kingdom does not begin by arresting a criminal with blood-red hands; it arrests the man in whom the murder spirit is just born. 

E. Of adultery, the old said, “You shall not commit.” The new declares, You have sinned in that you have looked with desire. These are the most searching words concerning impurity that ever were uttered. 

F. The old safeguarded oaths. The new forbids. The same danger is recognized, taking the name of God to a falsehood, and perjury in any form. In the new Kingdom, character will make the oath unnecessary, and therefore simple affirmation or negation will be sufficient. 

G. Of revenge, the old said, Insist on your own right, and loving your neighbor, hate your enemy, and so secure your safety. The new says, Suffer wrong, and lavish your love on all. 

H. Of temper, the new temper is the outcome of the new relationship to God, and is of love. The love, moreover, is not that kind which “alters when it alteration finds.” Its strength is to be in itself, not in the object.

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 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 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 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 2 – In Eden – Under Human Government – Under The Patriarchs

Kingdom Concept In The Old Testament – Part 2 – The Theocratic Kingdom In Eden – Under Human Government – Under The Patriarchs

A. In Eden.

1. A true theocracy was established at the time of creation, when God was recognized as sovereign and the sovereignty that belonged to God was delegated unto man, who was to rule over the earth in an exercise of mediate authority. In this theocracy Adam was seen to derive his authority from God and therefore, since he was called upon to be in submission, the rulership was God’s. Authority to rule in the theocracy must have belonged to Adam or else Christ in His reign could not be contrasted with Adam and the name “Last Adam” belong to Him (1 Cor. 15:22-24, 45). “Let them have dominion” (Gen. 1:26) established the theocratic relationship. The responsibility to “subdue” the earth was an exercise of theocratic authority. Submission to her husband was enjoined upon Eve in that Adam was the divinely appointed ruler in the theocracy.

2. The kingdom of God was actually realized in the Garden of Eden. There God ruled and reigned supreme, with all His subjects giving Him the proper obedience that is befitting a King. All the blessings that can flow from the kingdom of God on earth were there. Nevertheless, the highest ideal had not been reached. Eternal life depended upon the perfect obedience of man, and had this been forthcoming, the everlasting kingdom would have come into existence with all its glory. When sin entered, it meant nothing more or less than that man was ridding himself of the sovereign rule of God, his King. This disobedience was the occasion for the setting up in the world of another kingdom, that of Satan himself.  

3. With the repudiation of this authority of God by Adam’s disobedience, God announced (Gen. 3:15) the inception of a program that would manifest that authority, which was repudiated, by bringing a new creation into existence through the “Seed of the woman” that would be willingly subject to Himself. The redemptive program now parallels the development of the kingdom program and is a necessary adjunct to it, but is not identical with it. The method of establishing God’s authority is through the medium of redemption, but the reestablishment of that authority remains God’s primary purpose. 

4. After the fall the theocratic kingdom seems to be administered through the godly line born to Eve. Her statement in Genesis 4:1, “I have gotten a man from the Lord,” may be better rendered “I have gotten a man, the Lord,” and may have in it a hint that the theocracy is to be administered through this line. After the death of Abel his place is assumed by Seth (Gen. 4:25), whose name means “appointed,” perhaps with the idea of appointment within the theocracy. The period of history ends with the flood because of the sinfulness of the race (Gen. 6:6-7), which sinfulness itself was a rejection of God’s right to rule over them. 

B. Under Human Government.

1. After the flood God instituted human government (Gen. 9:1-7) and this government became the medium through which the theocratic kingdom was administered. Fear of the person in whom this authority resides was inherent in the administration of the kingdom program (Gen. 9:2). It is made clear by Paul (Rom. 13:1-4) that the governor is “the minister of God.” 

2. This administration of the kingdom program continued until the repudiation of this form of authority by the establishment of the kingdom of Nimrod at Babel, in which a new authority was recognized and a new system of worship instituted (Gen. 10:8-10; 11:1-9). 

C. Under The Patriarchs. 

1. With the call of Abraham God selected one man through whom He would establish His purpose upon earth and through whom all men should receive blessing. The purpose of God with Abraham centers in certain promises concerning a land, a seed, and a blessing which are made the matter of an eternal, unconditional covenant. This “Abrahamic Covenant,” was established between God and Israel, and not between God and gentiles. The important observation here is to notice that the anticipated fulfillment of this whole program comes through one that is to be King (Gen. 49:10). This promise of God, is an “unconditional” covenant between God and Israel. No one, not even Israel, can break this covenant of “land, seed, and blessing.” The Abrahamic Covenant will be fulfilled in the Kingdom Age.

2. Upon his deathbed the vision of a prophet is granted to the aged Jacob and he foretells the fortunes of his sons. The blessing upon Judah and the prophecy concerning him are of special interest for our study. It narrows down the promised seed to the tribe of Judah and adds another and most important element of the kingdom. “the king.” The twelve sons of the patriarch are told that the scepter, the emblem of regal authority, will not depart from Judah nor one who issues decrees, until Shiloh comes to whom the gathering of the people will be. Many believe Shiloh to have reference to Ezekiel 21:27 where the prophet exclaims: “I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.” Others feel that Shiloh refers to the man of peace and rest. In ether case the majority of orthodox and reverent students of the Word are of the opinion that direct mention is here made of the Messiah who is to come to the line of Judah. The scope of his sway is revealed: “unto him shall the gathering of the people (the nations) be.” The peaceful character of His kingdom and the plenty that will be present in it are all alluded to. Finally, the surpassing beauty of the King is also mentioned in highly figurative language. 

3 There is a further reference to the anticipated fulfillment of this theocratic program in Numbers 24:17-19, where it is promised that the “Scepter shall rise out of Israel.” This “Scepter” is the One in whom the authority resides, who will destroy His enemies and raise up Israel to prominence.

4. During the period of the patriarchs this theocracy was administered through certain divinely appointed representatives. That is why God could say to Moses, concerning his relationship to Aaron, “thou shalt be to him instead of God” (Ex. 4:16), and concerning his relationship to Pharaoh, “I have made thee a god to Pharaoh” (Ex. 7:1). In the capacity of the appointed representative of the theocracy he could be called god. It was because of Moses’ place in this theocratic kingdom that God could say of the coming Ruler: “I will raise them up a Prophet from among their brethren, like unto thee” (Deut. 18:18). And it was in this capacity that he led Israel through the wilderness. The enormity of Israel’s repeated sin of murmuring is seen, for in murmuring against Moses they were murmuring against God’s appointed representative in theocratic administration. The fiery serpents brought judgment for “the people spoke against God, and against Moses” (Num. 21:5). Only their confession that they had sinned, “for we have spoken against the Lord, and against thee” (Num. 21:7), brought alleviation. Joshua was the last in this period to lead the people as God’s administrator (Josh. 1:2-9). Under his leadership the people were brought into subjection to the authority of God: 

“Now therefore fear the Lord, and serve him in sincerity and in truth; and if it seem evil unto you to serve the Lord, choose you this day whom you will serve; and the people answered and said, God forbid that we should forsake the Lord to serve other gods. For the Lord our God, he it is that brought us up and our fathers out of the land of Egypt; therefore will we also serve the Lord; for he is our God [Josh. 24:14-18].”

Kingdom Concept In The Old Testament – Part 1

The Theocratic Kingdom  – Part 1

A. From the outset of God’s program to manifest His sovereignty by His rule in this earthly sphere until the consummation of that program, when universal sovereignty is acknowledged (1 Cor. 15:24), there has been one continuous, connected, progressive development of that program. While there might be various phases of the program, and different media through which that sovereignty has been exercised, it has been the development of one program. This whole program may be called the theocratic kingdom. 

B. The word theocracy has been defined, as such. The “theocracy is a government of the State by the immediate direction of God; Yahweh condescended to reign over Israel in the same direct manner in which an earthly king reigns over his people.” “With wisdom worthy of Himself, He assumed, not merely a religious, but a political superiority, over the descendants of Abraham. God constituted Himself, in the strictest sense of the phrase, “King of Israel,” and the government of Israel became, in consequence, strictly and literally, a Theocracy.” 

C. This theocratic kingdom is defined as: “the rule of God through a divinely chosen representative who speaks and acts for God; a rule which has special reference to the human race, although it finally embraces the universe; and its mediatorial ruler is always a member of the human race. 

D. In this whole discussion, the usual designation of “the kingdom of God” and “the kingdom of heaven” have not been employed. There are those who are accustomed to designating the eternal kingdom as the kingdom of God and the earthly program as the kingdom of heaven. Such a categorical distinction does not seem to be supported by Scriptural usage. Both terms are used in respect to the eternal kingdom (Matt. 6:33 with 18:3-6; 7:21 and 19:14 with Mark 10:14). Both terms are used in reference to the future millennial kingdom (Matt. 4:17 and Mark 1:14-15; cf. Matt. 3:2; 5:3, 10; 6:10; Mark 9:1, 47; 14:25; Luke 19:11; 21:31). And both terms are used in reference to the present form of the kingdom (Matt. 13:11; Mark 4:11; Luke 8:10). The differentiation does not lie in the terms, inherently, but in the usage in the “context.” 

1. In the Gospel according to Matthew, Matthew wrote to Jews, and not to Gentiles. The Jews had a peculiar reverence for the name “God,” in spite of their most evident lack of perception of the true nature of the promised earthly kingdom, they would easily understand the meaning of “the kingdom of heaven.” The heavenly kingdom is characterized as the kingdom of heaven because it is patterned after heaven and its Godly habitation and perfection. Jews believed that God was present in Heaven, but had no belief in their going there. Reference is also made in this name to the eternal and lasting value of God’s dominion. Furthermore, there is involved the thought of the heavenly origin, source, and dominion of the future earthly kingdom, with the God of heaven being He who will set it up, which will come through the authority of Christ on earth. The name “kingdom of God” is employed because it points to the spiritual character of the reign and dominion. The glory of God is the chief and sole object of the kingdom, which through Christ’s work, He seeks only to glorify His Father, which when completed, will God be glorified; this is the aim and purpose of the kingdom of God. Therefore, the purpose of the Gospel of Matthew was to offer a literal earthly kingdom to Israel, whereby Christ will be the king (2 Sam 7:8-12), but which first century Jews rejected (Matt 12:22-24). The earthly, Davidic, Kingdom of God was offered to Israel in Matthew 3:2, 4:17, 10:7, Luke 10:9, and will be offered to Israel again, in the Tribulation Matthew 24:14.

2. While the term “kingdom of heaven” relates to the present age, it also relates to the future earthly Messianic kingdom, under which “God in Heaven,” has ultimate control, e.g., God keeps Jupiter from bumping into Mars. In other words, neither the term kingdom of God, nor kingdom of heaven, is in itself a technical term applying to the Messianic kingdom. In the context of each reference it can be determined whether the reference is made to the present form of the kingdom or the future earthly Messianic kingdom. The term, “Kingdom of Heaven,” identifies the Godly authority over which God’s Heavenly Kingdom has dominion. The earthly Davidic Kingdom of God will be a thousand year kingdom, which will be under the dominance of God who is in Heaven.

3. Since the terms, “kingdom of God and kingdom of heaven,” are used interchangeably, and even though two different phases of the kingdom are in view, it has been deemed advisable to refer to the eternal aspects as the eternal kingdom, and the development of that kingdom in time as the theocratic kingdom. This whole theocratic kingdom program must be traced through the Scriptures. 

Kingdom Concept – In The Old Testament – In The Eternal Kingdom

I. Kingdom Concept – In The Old Testament In The Eternal Kingdom.

God’s kingdom program occupies a large body of Scripture. But, in spite of all that the Scripture has to say on this subject, one is faced with a great variety of interpretations and explanations as to the nature and purpose of the kingdom program of God. To some the kingdom of God is synonymous with the eternal state, or heaven into which one comes after death, so that it has no relationship to the earth whatsoever. To others it is a non-material or “spiritual” kingdom in which God rules over the hearts of men, so that, while it is related to the present age, it is unrelated to the earth. To still others the kingdom is purely earthly, without spiritual realities attached to it, so that it is a political and social structure to be achieved by the efforts of men and thus becomes the goal of a social and economic evolution to which men press. To others with the same general concept, it has to do with a nationalistic movement on the part of Israel that will reconstitute that nation as an independent nation in the political realm. Then there are those who view the kingdom as synonymous with the visible organized church, so that the church becomes the kingdom, thus making the kingdom both spiritual and political. In addition there are those who view the kingdom as the manifestation, in the earthly realm, of the universal sovereignty of God, in which He rules in the affairs of men, so that the kingdom is conceived as being both spiritual and material in its concept. Through this maze of interpretations it is almost impossible to make one’s way. The truths related to the kingdom will not be derived by an examination of the writings of men, but rather only by an inductive study of the teaching of the Word of God on this great subject. 

II. The Eternal Kingdom. Throughout the Scriptures there seems to be a contradiction in the line of revelation concerning the kingdom over which God rules. On the one hand the kingdom is viewed as eternal and on the other as temporal, with a definite historical beginning, progress, and termination. Again it is depicted as both universal and local. Further, it is seen to be the direct administration of the sovereignty of God as well as the indirect administration through appointed sovereigns. It thus becomes necessary to see that the kingdom over which God rules has two separate aspects, the eternal and the temporal, the universal and the local, the immediate and the mediated. 

A. The timeless aspect. There are passages of Scripture which demonstrate the proposition that God has always possessed absolute sovereignty and rules as king. 1. The Lord is King forever and ever. [Ps. 10:16]. 2. The Lord sits as King for ever [Ps. 29:10]. 3. For God is my King of old [Ps. 74:12]. 4. But the Lord is the true God, he is the living God, and an everlasting king. [Jer. 10:10]. 5. You, O Lord, remain for ever; your throne from generation to generation [Lam. 5:19]. 6. God could not be rightly called a king without a recognized sovereignty and a realm in which that sovereignty is exercised. 

B. The universal aspect. There is reference to the unlimited scope of God’s sovereignty.1. Yours, O Lord, is the greatness, and the power and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; Yours is the kingdom, O Lord, and you are exalted as head above all. Both riches and honor come of you, and you reign over all. [1 Chron. 29:11-12]. 2. The Lord has prepared his throne in the heavens; and his kingdom rules over all [Ps. 103:19]. 3. The most High rules in the kingdom of men, and gives it to whomever he will. [Dan. 4:17, 25, 32]. 4. This sovereignty is seen to be exercised over both the heaven and the earth. 

C. The providential aspect. It is presented in Scripture that, while God exercises absolute authority, this sovereignty may be exercised through individuals as secondary causes. 1. The king’s heart is in the hand of the Lord. [Prov. 21:1]. 2. Oh, Assyrian, the rod of my anger, and the staff in their hand is my indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil [Isa. 10:5-6]. 3. This may be further illustrated in Jeremiah 25:8-12; 27:4-8; 51: 11-24, 27; Isaiah 44:24- 45:7 with Ezra 1:1. God deals sovereignly through men, some of whom recognize it, some of whom reject it, and some of whom are ignorant of it, yet God’s will is executed. This not only is true in the realm of humanity, but nature as well. The Psalmist says: “Fire, and hail; snow, and vapors; stormy wind fulfilling his word” (Ps. 148:8). 

D. The miraculous aspect. There are occasions when this sovereignty is manifested through the direct intervention of God in the affairs of men with a demonstration of sovereignty by miracles. 1. And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt. But Pharaoh shall not listen to you, that I may lay my hand upon Egypt, and bring forth my armies, and my people the children of Israel, out  of the land of Egypt by great judgments. And the Egyptians shall know that I am the Lord [Ex. 7:3-5]. 2. The whole question of miracles is only the question as to whether an infinite Sovereign has the power and the right to intervene in a demonstration of that power within the sphere over which He rules. 

E. The use of the word kingdom. 1. The primary meaning of the New Testament word for kingdom, basileia, is “reign” rather than “realm” or “people.” A great deal of attention in recent years has been devoted by critical scholars to this subject, and there is a practically unanimous agreement that “regal power, authority” is more basic to basileia than “realm” or “people”. “In the general linguistic usage, it is to be noted that the word basileia, which we usually translate by realm, kingdom, designates first of all the existence, the character, the position of the king. Since it concerns a king, we would best speak of his majesty, his authority.” 2. Several illustrations of this abstract meaning of basileia are found in the New Testament. When Jesus came to Jerusalem, the people thought that the kingdom of God was to appear immediately. Jesus told them a parable of a nobleman who went into a far country to receive a basileia and then to return. His subjects hated him and sent an embassy to declare that they did not want him to be their ruler. When the nobleman returned, having received his basileia, he at once exercised this new kingly authority which he had received over his subjects by rewarding the faithful and punishing the rebellious. Here the basileia is clearly neither the domain nor the subjects, but the authority to rule as king in the given domain over its people (Luke 19:11-27). 3. The same use is found in Revelation 17:12. “And the ten horns that you saw are ten kings, who have received no basileia as yet; but they receive authority as kings, with the beast for one hour.” Clearly the basileia which has not yet been received is synonymous with the “authority as kings”. In Revelation 5:10 the basileia is a redeemed people; but they constitute the basileia not because they are subjects of the king, but because they share his regal power: “and they reign upon the earth.” 4. According to this concept, this eternal kingdom must be God’s kingly rule and sovereignty over “all intelligences in heaven or on earth who are willingly subject to God”  in His exercise of sovereignty. 

F. The universal kingdom challenged. The original challenge to God’s eternal sovereign right to rule is recorded in Ezekiel 28:11-19 and Isaiah 14:12-17, where, it is stated in this passage that Lucifer’s sin consisted in five awful I will’s against the will of God. These five “I will’s” of Satan are evidently various aspects of one sin. Satan’s five “I will’s” are:

1. “I Will Ascend into Heaven.” In this, the first aspect of Satan’s sin, he apparently proposed to take up his abode in the third or highest heaven where God and the redeemed abide (2 Cor. 12:1-4). Satan has no right either by position or redemption to claim that sphere as the place of his abode. His self-seeking intention as disclosed in this declaration is an outrage against the Creator’s plan and purpose.

2. “I Will Exalt My Throne above the Stars of God.” By this statement it is revealed that Satan, though appointed to the guardianship of the throne of God, aspired to the possession of a throne of his own and to rule over the “stars of God”. The angelic beings are obviously in view. The sinful character of Satan’s purpose to secure a throne is apparent.

3. “I Will Sit “Also” upon the Mount of the Congregation, in the Sides of the North. “The mount” is a phrase which evidently refers to the seat of divine government in the earth (Isa. 2:1-4), and the reference to “the congregation” is as clearly of Israel. So, this specific assumption seems to aim at a share at least (note the word also) in the earthly Messianic rule.

4. “I Will Ascend above the Heights of the Clouds.” Of upwards of one hundred and fifty references in the Bible to clouds, fully one hundred are related to the divine presence and glory. Satan is evidently seeking to secure for himself some of the glory which belongs to God alone.

5. “I Will be Like the Most High.” This may be considered as a key to the understanding and tracing of his motives and methods. In spite of an almost universal impression that Satan’s ideal for himself is to be unlike God, he is here revealed as being actuated with the purpose to be like God. However, this ambition is not to be like Yahweh, the self-existent One, which no created being could ever be; but to be like the Most High, which title signifies the “possessor of heaven and earth” (Gen. 14:19, 22). Satan’s purpose, then, is to gain authority over heaven and earth.

6. A careful study of these observations will lead to the conclusion that each phase of Satan’s original sin was an act of rebellion against the constituted authority of God and was motivated by a covetous desire to appropriate that very sovereignty for himself. Because of this sin, which brought about the fall of Satan, a kingdom over which Satan rules was formed in opposition to the kingdom over which God ruled. Satan is pictured as the god of this age (2 Cor. 4:4), the prince of the powers of the air (Eph. 2:2), and the possessor of the kingdoms of the world, for we read:  “the devil takes him up into an exceeding high mountain, and shows him all the kingdoms of the world, and the glory of them; And says unto him, All these things will I give you, if you will fall down and worship me [Matt. 4:8-9].

7. It is significant that Christ did not challenge Satan’s right to make the offer to surrender these Kingdoms. He viewed them as in Satan’s domain, so that Satan had the right to do with them as he willed.

8. In view of this overt act that challenged the right of God to rule in His kingdom, God instituted a program, prior to the foundation of the world, to manifest His sovereignty before all created intelligences. The Lord can say to those invited to partake of the blessings of the millennial reign: Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Matt. 25:34). This kingdom, which issues into the eternal kingdom (1 Cor. 15:24), is seen to be a part of the eternal counsel of God. And the earth, which was the center of Satanic authority, and the scene of his kingdom, becomes the place God chooses to make this very demonstration.

9. While we are amazed beyond measure at the immensity of creation or the far reaches of the Kingdom of God, our amazement turns to wonder as we realize that the earth, one of the smallest of the heavenly bodies, is destined to be the theater to display the mighty works of God. It is here that He chooses to make known the riches of His grace to the utmost bounds of His universal kingdom.

10.This program of God to demonstrate His sovereignty and manifest the universality of His kingdom may be called the theocratic kingdom program. “The institution of the Theocracy with the claims annexed to it, and the laudation put upon it by God Himself, marks not only its desirableness, but that it is the settled purpose of God ultimately to establish its supremacy.”  A discussion on The Theocratic Kingdom, of “The Old Testament Concept of Prophecies” is given in the following article.

The Judgment On Fallen Angels – The Great White Throne Judgment

I. The Judgment On Fallen Angels – The Great White Throne Judgment. The Judgments Associated With The Second Coming Of Christ – Thy Kingdom Come.

II. The Judgment On Fallen Angels.  Details. 

A. The time of the judgment. Jude reveals the fact that angels are to be brought into judgment. And, the angels which did not keep their first estate, but left their own habitation, he has reserved in everlasting chains under darkness unto the judgment of the great day [Jude 6]. The time element is in the words “the great day.” This must be the Day of the Lord (Tribulation and Millennium) in which all judgment is to be fulfilled. These angels are evidently associated with Satan in his judgment, which is seen to precede the great white throne judgment (Rev. 20:10). It would be concluded that the fallen angels will be judged after the millennial age is over, but prior to the judgment of the great white throne. 

B. The place of the judgment. Scripture is silent as to the place at which this judgment takes place. However, since it is a judgment of angelic beings, it would seem logical to suppose that it takes place in the angelic realm or sphere. Since the one who judges them is King in the very realm in which their activity was centered, the scene of their activity could become the scene of their judgment. 

C. The subjects of the judgment. Peter makes it plain that all the fallen angels will be included in this judgment. For if God did not spare the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment. [2 Pet. 2:4]. 

D. The basis of the judgment. Judgment comes on the fallen angels for their one sin of following Satan in his rebellion against God (Isa. 14:12-17; Ezek. 28:12-19). 

E. The result of the judgment. All those on whom this judgment is meted are consigned to the lake of fire forever. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever [Rev. 20:10]. 

III. The Great White Throne Judgment. Details. 

A. The time of the judgment. This great white throne judgment (Rev. 20:11-15) may rightly be called the “final judgment.” It constitutes the termination of God’s resurrection and judgment program. It is clearly indicated that this judgment takes place after the expiration of the millennial reign of Christ. But the rest of the dead did not live again until the thousand years were finished. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works [Rev. 20:5, 12-13]. 

B. The place of the judgment. This judgment takes place, not in heaven, nor on earth, but somewhere in between the two. And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them [Rev. 20:11]. 

C. The subjects of the judgment. It is evident from the passage itself, that this judgment is a judgment of those called “the dead.” It has been demonstrated previously that the resurrection program of the saved was completed before the millennium began. The only ones left un-resurrected were the unsaved dead. These must then be the subjects of the judgment. Per the Judgment of Rev. 20:11-15, after the thousand years, is not one of living nations, but preeminently of “the dead.” The dead only are mentioned, and whoever adds “living nations” to it (in order to make out a universal judgment) is most certainly adding to the prophecy. Precisely such a judgment is required to fill out in due proportions what otherwise would be lacking, the order of the Divine procedure in the administration of justice. For, if one had no such prophecy of the judgment of “the dead” at the end of the Millennial era, it would justly be regarded as a grave defect in our system of faith. With it, we have a consonant whole. 

D. The basis of the judgment. This judgment, contrary to popular misconception, is not to determine whether those who stand before this judgment bar are saved or not. All those that are to be saved have been saved and have entered into their eternal state. Those that are to be blessed eternally have entered into their blessing. This is rather a judgment on the evil works of the unsaved. The sentence of the “second death” is passed upon them, “and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works [Rev. 20:12]. As in the judgment of the Gentiles the works demonstrated faith or lack of faith, so here the works demonstrate the absence of life. That there will be degrees of punishment meted out to these unsaved is suggested from other Scripture (Luke 12:47- 48). But the sentence of the second death will be passed on all. The first death was that spiritual death which was suffered in Adam. This second death is the confirmation and making eternal that separation from God which the first death entailed. 

E. The result of the judgment. The result of this judgment is made very clear in Revelation 20:15, “And whosoever was not found written in the book of life was cast into the lake of fire.” Eternal separation from God is the eternal destiny of the unsaved. It would seem that even the casual observer could see that the Word of God can not be made to support the idea of a general judgment, when there are no less than eight different judgments mentioned in Scripture, each with a different time, place, subject, basis and result. Those who assume such a general judgment identify the judgment of the Gentiles (Matt. 25:31-46) with the judgment of the great white throne (Rev. 20:11-15). There are a number of distinctions between these two judgments which makes it impossible to make them the same judgment. In Matthew there is no resurrection before the judgment, but only a gathering of his elect [(Mt 24:31) (Israel, Deu 14:2)], while in Revelation there is a resurrection of all the wicked. In Matthew the judgment is pf the living, but in Revelation it is of the dead. In Matthew the living of the nations are judged, but in Revelation it could not be of national entities, for heaven and earth have fled away and, since nations are confined to the earth, the same event could not be described. In Matthew the judgment is on earth, but in Revelation heaven and earth have fled away. In Matthew there are no books brought forth to be consulted, while in Revelation the books were opened, the book of life was brought forth, and those not found in it were cast into hell. In Matthew the judgment occurs at the return of Christ to earth, but in Revelation it occurs after the expiration of a thousand years of Christ’s presence on the earth. In Matthew two classes appear, the righteous and the wicked, but in Revelation only the wicked appear. In Matthew some went into the kingdom and some into punishment, but in Revelation none go into blessing, but all go into eternal punishment. In Matthew the judge is seated on the “throne of His glory” (25:31) but in Revelation He is seated on the “great white throne.” In Matthew the basis of judgment is the treatment of the brethren (Jews), while in Revelation the judgment is based on their evil works. In Matthew the coming of Christ precedes, but in Revelation no coming is mentioned since Christ has been on earth for the millennium. In Matthew the Son of man, three classes of men (sheep, goats, brethren) and angels are mentioned, but in Revelation, God and one class of men only are seen. In Matthew the sentence is pronounced and the separation is made before the cause of the judgment is known, but there is no judgment in Revelation until after a careful examination of the books. In Matthew there has been no millennial era preceding, for we find those who hungered, thirsted, were naked, strangers, sick, in prison, but in Revelation a millennial age preceded the event (Rev. 20:5). These considerations would seem to be sufficient to support the affirmation that these are not one and the same judgment, but two separate parts of the judgment program of God. The second advent is a climactic event in the program of God. It is climactic in the program in dealing with evil in that Satan will be bound and righteousness will be manifested. It is climactic in the program of judgment in that every living enemy of God’s program is judged. It is climactic for the program for the earth in that the earth can rejoice in the lifting of the curse. It is climactic in the program of resurrection in that all the righteous are raised to share His glory. It is climactic in the program to manifest sovereignty in that the Son is manifested in glory in His kingdom. Such an event can not be minimized nor deleted from its rightful place in God’s program of the ages.  [Regarding judgment: (Matt 12:36, is a judgment that Jesus related to Jews, that will take place at the end of the Tribulation: 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 who were justified by faith and whose sins had been forgiven. The judgment seat of Christ (2 Cor 5:10) relates to rewards that are reserved for Christians  that takes place after the rapture of the church, and is not used as a determination of salvation.]

The Judgment On The Gentiles

I. The Judgment On The Gentiles -The Judgments Associated With The Second Coming Of Christ – Thy Kingdom Come

II. Details.

 A. The time of the judgment. In the chronology of Matthew 24 and 25 the judgment of the Gentiles (Matt. 25:31-46) is seen to follow the judgment upon Israel. This judgment takes place following the second coming of Christ (second advent) to the earth. Joel says:

“For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land” [Joel 3:1-2].

The land of Israel has never been called Palestine by God.

“For this is the covenant that I will make with the house of Israel.” ([Hebrews 8:10, 64 A.D.)

The prophet (Joel) reveals that this judgment on the Gentiles will take place at the same time that the Lord restores the nation Israel to “their” land, which is at the second advent. Therefore this judgment must fall at the time of the second coming of Christ after the regathering and judgment on Israel. It must precede the institution of the millennial (thousand year) Kingdom Age, for those accepted in this judgment are taken into that kingdom (Matt. 25:34). 

B. The place of the judgment. Inasmuch as this judgment follows the second coming of Christ, it must be an event that takes place on the earth. It can not be said to take place in the eternal state. There is no statement that any of these nations arose from the dead, so there is none that any part of them descended from heaven to be judged; the language, provided no previous theory is made to influence it, simply describing nations here on the earth, in some way, gathered together at the Second Advent.

Joel 3:2 states that this judgment will take place in the “valley of Jehoshaphat.” This location is not easy to determine. Some hold that it is synonymous with the “valley of Berachah” (2 Chron. 20:26), where Jehoshaphat defeated the Moabites and Ammonites, which victory gave the place a new name. It is certain that our author did not have in mind the valley of Berakhah which was connected with Jehoshaphat’s victory over the Moabites, Ammonites, and Meunites, 2 Chr. 20:20-28. Not only its name, but also the distance is against it.

That there was a valley near Jerusalem named after King Jehoshaphat in ancient times is unknown. Others hold that it is the valley of Kidron which is outside of Jerusalem. However, It is well known that there is a deep ravine now bearing this name just outside Jerusalem, separating the holy city from the mount of Olives. But it is likely that the name was given it only in view of this prophecy, not that it was so called when Joel spoke, nor yet for centuries afterward, as we have to come down to the fourth century of the Christian era before it was thus designated. Perhaps the solution as to the place involved is given in Zechariah 14:4 where we are told that:

“at the Lord’s return to the mount of Olives a great valley shall be opened. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south” [Zech. 14:4].

A valley which is not in existence today shall come into being at the time of the second advent. Since the name Jehoshaphat means “The LORD judges,” it may be that the newly opened valley outside Jerusalem will bear that name because of the momentous event to transpire there.

C. The subjects of the judgment. It is to be observed that those brought into this judgment are living individuals, not the dead that have been resurrected and brought to judgment. The question before us is this: Does the “all nations” include “the dead,” or only living nations? In deciding this point we have the following:

(1) Nothing is said of “the dead.” To say that they are denoted is inferred from the fact that this passage is made, “wrongfully,” to synchronize with Rev. 20:11-15.

(2) The word translated “nations” is never, according to the uniform testimony of critics and scholars, used to designate “the dead,” unless this be a solitary exception.

(3) The word is employed to denote living, existing nations, and almost exclusively “Gentile” nations.

(4) The Spirit gives us abundant testimony that precisely such a gathering of living nations shall take place just before the Millennial Kingdom age commences, and that there shall be both an Advent and judging.

(5) National judgments are only poured out upon living, existing nations, and not upon the dead who are devoid of any organization belonging to the idea of nation or state.

(6) As there is no statement that any of these nations arose from the dead, so there is none that any part of them descended from heaven to be judged. According to Strong’s Concordance the word nation (ethnos) is translated as “people” twice, “heathen” five times, “nation” sixty-four times, and “Gentiles” ninety-three times. This then must be seen to be a judgment on “living Gentiles” at the second advent of Christ.

D. The basis of the judgment. The basis on which judgment is meted out at this judgment is the treatment received by a group called “my brethren.”

“And the King (Jesus) shall answer and say unto them, Verily I say unto you, Inasmuch as you have done it unto one of the least of these my brethren (Jews), you have done it unto me. Then shall He answer them, saying, Verily I say unto you, Inasmuch as you did it not to one of the least of these, you did it not to me” [Matt. 25:40, 45].

It is to be observed from Joel 3:2 that Israel is the very center of the whole judgment program:

“I will also gather all nations…and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land.” [Joel 3:2).

The prophecy of Isaiah would seem to narrow this reference to Israel down to the believing witnesses, mentioning the ministry of a specific group, for he writes:

“And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, says the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord” [Isa. 66:19-20].

According to the Book of Revelation God will seal a believing remnant, the 144,000, at the beginning of the tribulation period. They will be a witnessing remnant for that entire period and the fruit of their ministry are described in Revelation 7:9-17, where a great multitude is seen to have been redeemed. The “brethren” are evidently these same believing witnesses of the tribulation period (Jews). This judgment must be a judgment to determine the spiritual condition of those being judged. It is to determine whether the one judged is saved or unsaved. A casual glance at the passage seems to show that this is a judgment based on works, with the outcome depending on the works of the one judged. A closer observation will not support this conclusion.

(1) First of all, it is the accepted principle in Scripture that a man is never saved by works, for nowhere is salvation offered on a works basis. In Matthew 25:46 it says, “And these shall go away into everlasting punishment, but the righteous into life eternal.” So, we see that the eternal destiny of the people appearing before the judgment was being decided. It could not be a judgment of works, for eternal destiny is never decided on that basis, but on the basis of the acceptance or rejection of Christ’s work for us.

(2) Further, those that had fed, given to drink, clothed, and visited the “brethren” were called righteous. If this is a judgment of works, they must have been constituted as righteous on the basis of what they had done. Such would be contrary to the teaching of Scripture.

During the period of the ministry of the brethren:

“this gospel of the kingdom shall be preached in all the world for a witness unto all nations” (Matt. 24:14). (The Gospel of the death, burial and resurrection of Christ is described by the Apostle Paul in 1 Cor 15:1-8).

It has been demonstrated, previously, that this gospel of the kingdom entails the preaching of the death of Christ and the blood of Christ as the way of salvation. Such a gospel these brethren were proclaiming. The Gentiles at this judgment were received or rejected on the basis of their reception or rejection of the gospel that was preached by the brethren. Those who accepted their gospel accepted the messenger and those who rejected their gospel rejected the messenger. The Lord had said,

“Except you be converted, and become as little children, you shall not enter into the kingdom of heaven”. (Matt. 18:3).

“This gospel of the kingdom” required personal faith and the new birth. Such faith and new birth were best evidenced by the works which they produced. The Savior, therefore, in accord with the general analogy of the Scripture on the subject, declares that when He comes with His saints in glory to set up His kingdom, out of the nations, those who exhibited a living faith by active deeds of sympathy and assistance shall, with those that preceded them, inherit (i.e. be kings in) a Kingdom.

Some of the nations will receive their testimony. They believe the Gospel of the Kingdom, this last great witness. They manifest the genuineness of their faith by works. The preachers who are going about are prosecuted and hated by others, suffering, hungry, and some cast into prison. These nations who believe their testimony show their faith by giving them food to eat, clothing them, visiting them in prison, and by showing love to them. The case of Rahab may be looked at as a typical foreshadowing; she believed! It was at a time when the judgment was gathering over Jericho (the type of the world).

“By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.”

And again it is written of her, “Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?”

She had faith and manifested it by works. And so these nations believe the messengers and treat them in kindness. So, grace covers them because they believed. So, it is concluded that these Gentiles are judged on the basis of their works to determine whether they are saved or lost as they have received or rejected the preaching of the gospel by the remnant during the tribulation period.

A question related to this whole consideration is whether the nations are here being judged on a national basis or on an individual basis. There is a wide divergence of opinion on this question. However, several considerations seem to support the view that those being judged here are judged, not in their national units, but rather as individuals.

(1) The nations will be judged on the basis of a reception or rejection of the message of the gospel of the kingdom. Any message given is given expecting a personal response. Since this message required faith and a resultant new birth, those being judged as to their response to the message must be judged on a personal basis as to their individual response. Revelation 7:9-17 reveals that a great multitude have come out of the tribulation who “washed their robes, and made them white in the blood of the Lamb.” They could be saved only as individuals.

(2) If this judgment is on a national basis whole nations must be permitted to enter the millennium. Thus, since no nation is made up of all saved people, unsaved would enter the millennium. Scripture teaches that no unsaved person will enter the millennium (John 3:3; Matt. 18:3; Jer. 31:33-34; Ezek. 20: 37-38; Zech. 13:9; Matt. 25:30, 46). So, this must be an individual judgment to determine the fact of salvation.

(3) If this is a national judgment, it must be on a works basis, since nations can not believe. This would introduce into the Scripture a new method of salvation on the basis of works. Since it can not be shown anywhere in Scripture that a person is given eternal life on a works basis, this must be an individual judgment.

(4) All the other judgments in God’s judgment program are individual judgments. No other part of this program is ever interpreted other than individually and so this interpretation would be in harmony with the whole program.

(5) Other parallel references to the judgment at the end of the age in connection with the second advent seem to be individual judgments:

“Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn” [Matt. 13:30].

Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

“Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world [age]: the angels shall come forth and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth” [Matt. 13:47-50].

“Behold, the Lord comes with ten thousand of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him” [Jude 14-15].

In each of these instances, which depict this same process of judgment in separating the unsaved from the saved prior to the millennium, it is an individual judgment. None interpret these passages nationally. It must be concluded that Matthew 25 similarly depicts this same individual judgment. It might be questioned whether the term the nations could properly be used of individuals. The word is used in relation to individuals in Matthew 6:31-32; 12:21; 20:19; 28:19; Acts 11:18; 15:3; 26:20. Therefore, since it is used of individuals in other passages, it may also do so in Matthew 25:31. 

E. The result of the judgment. There will be a twofold result of the judgment on the living Gentiles.

(1) To those who have been appointed to the King’s right hand the invitation is extended,

“Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Matt. 25:34).

(2) To those consigned to the King’s left the judgment is pronounced,

“Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels” (Matt. 25:41).

The one group is taken into the kingdom to become subjects of the King, while the other group is excluded from the kingdom and consigned to the lake of fire (Rev 20:1-15). This group of Gentiles taken into the kingdom fulfills the prophecies (Dan. 7:14; Isa. 55:5; Micah 4:2) that state that a great group of Gentiles will be brought under the King’s reign, even though this is Israel’s kingdom.