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.

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 Government In The Kingdom – Matthew Chapter 8

I. The Coming Kingdom – The Government In The Kingdom.

A. Scripture has a great deal to say concerning the government of the theocracy, inasmuch as the government administered by the King (Yeshua) is the very manifestation of the authority that God seeks to reestablish. After ascending to Heaven in Acts 1:9), Yeshua is not seen again until His descent back to earth, as “KING OF KINGS, AND LORD OF LORDS” (Rev 19:11-16). 

B. The government will be a theocracy. It is hardly necessary to reaffirm the fact that the government will be a theocracy after all that has been presented previously. 

1. Some writers endeavor to make the Theocracy a Republic, but the Theocracy, in the nature of the case, is not a republic. While it is not a monarchy in the sense adverted to by Samuel, namely.: of a purely human origin, yet it is a monarchy in the highest sense. It is not a Republic, for the legislative, executive, and judicial power is not potentially lodged in the people, but in God the King; and yet it embraces in itself the elements both of a Monarchy and of a Republic;— a Monarchy in that the absolute Sovereignty is lodged in the person of the One great King, to which all the rest are subordinated, but Republican in this, that it embraces a Republican element in preserving the rights of every individual, from the lowest to the highest. In other words, by a happy combination, Monarchy under divine direction, hence infallible, brings in the blessings that would result from a well-directed ideally Republican form of government, but which the latter can never fully, of itself, realize, owing to the depravity and diversity of man. 

2. This theocracy is to be viewed, not as a convenience, but as an absolute necessity; this is shown conclusively. The relation that man and this earth sustains to the most High God requires that the honor and majesty of God should demand the establishment of a Theocracy here on the earth, by which the race is brought under a government honorable alike to God and man. 

a.  At the creation God had determined upon this form of government;…

b.  man by disobedience forfeited a dominion which God through him was to exercise over the earth.

c. God has resolved to restore that dominion in the Person of Jesus, the Second Adam.

d.  God, to indicate in what form of government this dominion should be incorporated when restored, to test man’s present capacity for it, and to make certain indispensable provisions for the future, erected a Theocracy…; 

e. man, owing to sinfulness, was unfitted for a Theocratic ordering, and, therefore, it was withdrawn.

f.  God promised at some future time to restore it…; 

g.  this Theocracy is God’s own preference for a form of government, and if not restored makes His proposed government a failure.

h. God has sent His Son to make provision for Salvation…; 

i.  this Salvation in its ultimate realization is invariably linked with this still future Coming Kingdom.

j.  God, to insure the future permanent establishment of the Theocracy, is preparing a body of rulers for the same to be associated with “the Christ”…; 

k.  that until this Theocracy is set up, the race is not brought into subjection to God…; 

l.  however glorious in design this dispensation may be, there is still an incompleteness in Redemption and which will continue until “the Messiah” comes to restore the Theocracy…; 

m. when this Theocracy is reestablished, then under the rulership of Christ and His saints, the race itself is brought into subjection to God, a revolted province is brought back to its pristine allegiance and blessedness.

n. The Theocracy is the form of government most admirably adapted to secure this result…; 

o. a theocracy being in its nature a visible government, such a sovereignty and redemption completed must be visibly shown in the sight of the world, so that, as rightly belongs to God and is done in heaven itself, it be publicly recognized…; 

p. the personal relationship of God to Adam in Paradise, to the Theocracy once established in the past, to man in and through Yeshua at the First Advent, insures a future special and continued personal relationship in a restored throne and kingdom, as exhibiting His Supremacy in the most tangible and satisfactory manner, and that the recovery of a rebellious people and race, as well as the manifestation of God’s will being done on earth as in heaven, includes such a personal relationship in the Person of Him who is “the Son of Man.”

II. Introduction. The Coming King (Yeshua). Matthew Chapter . Overview.

A. “Matthew has laid the foundational structure for his argument in chapters one through seven. The genealogy and birth have attested to the legal qualifications of the Messiah as they are stated in the Old Testament. Not only so, but in His birth great and fundamental prophecies have been fulfilled. The King, according to protocol, has a forerunner preceding Him in His appearance on the scene of Israel’s history. The moral qualities of Yeshua have been authenticated by His baptism and temptation. The King (Yeshua) Himself then commences His ministry of proclaiming the nearness of the kingdom and authenticates it with great miracles. To instruct His disciples as to the true character of righteousness which is to distinguish Him, He draws them apart on the mountain. After Matthew has recorded the Sermon on the Mount, he goes on to relate the King’s presentation to Israel (Matthew 8:1 to Matthew 11:1). 

B. In Matt 8:23-27, the power of Yeshua over the destructive forces of nature is discussed. The focus of this passage remains squarely Christological – on who Christ is, and “not on what He will do for us.” One who has this kind of power can be no less than God Himself, worthy of worship, regardless of when and how He chooses to use that power in our lives. Sometimes He leaves storms unstilled for good and godly ends (2 Cor 12:7-8). As disciples see this miracle, they are being prepared for the time that they will witness to unsaved people, in and out of Israel, about the deity of Yeshua. Consider the pagans that the disciples, and other disciples, will encounter after they go into “Jerusalem, Judea, Samaria, and the uttermost parts of the world” (Acts 1:8). Of course, the disciples could attest to miracles of Yeshua, e.g. (in Matthew) healing:  a paralytic 9:2-8; a man with a shriveled hand 12:9-13; a blind and mute demoniac 12:22; a woman with an issue of blood  9:20-22; two blind men 9:27-31; and many other miracles). But, there still may be doubters. The disciples could attest: “they saw Him calm the a great storm of the sea, rebuking the winds and the sea,” which was visual on their part, and nothing of the mind of “Jews who could have been said of faking it!” The disciples would be able to attest to the fact that Yeshua was “God with us (Mt 1:23). There should be no reason for us to not believe that Yeshua brought up the severe storm, “for the benefit of the disciples’ witness.”

III.  The Authority of the “Yeshua the King” Over Disease and Nature. 

A. In Chapter 7, we saw, what some may consider to be confusing in the messages of Yeshua. Re:. Matthew 7:6.  “Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces.” 

B. There is a corresponding verse in Matthew 10:14,  “Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet.” 

C. In the above verses, is Yeshua being hard hearted or cruel by, His words?

D. It is quite obvious and widely accepted that Matthew was “written to the Jews.”  For one, he focuses on the fulfillment of the Old Testament, even quoting from it sixty-two times, which is more than any other Gospel writer. Secondly it is interesting that Matthew does not explain Jewish culture like the other evangelists (cf. Mk 7:3; Jn 19:40), which also adds to the argument that he is writing to Jews. Matthew uses the phrase, “kingdom of heaven,” (the only author, in fact, to use this phrase) which can be considered as a “reverential Jewish expression,” a term appropriate to a Jewish audience. His purpose in writing to the Jews was to show them that Jesus of Nazareth was the expected messiah and both his genealogy and his resurrection were legitimate proofs of this. The overriding theme shows Jesus as the Messiah, but there are also several minor themes, some of which directly relate to the major theme. These other themes include: the kingdom of heaven, the conflict between Jesus and the religious leaders, Jesus as the fulfiller of the law, and the king who will return in the clouds.(Blue Letter Bible).

E. The Jews who received Matthew’s Gospel were those whom had come to belief in Yeshua. As believers in Christ, these first century Jews of Israel would be commissioned to spread the message of Yeshua, of His death, burial and resurrection (Mt 28:18-19; Acts1:8;(1 Cor 15:1-8). Jews were the audience in Jerusalem on the day of Pentecost (a Jewish feast day), when the Apostle Peter preached the first gospel message of the Christian dispensation/dispensation of grace (Acts 2:1-Rev 19:21).  [Jewish feast days https://hebrew4christians.com/Holidays/Introduction/introduction.html]: (Consider 1-4):

1. The offer of the kingdom to Israel was made to first century Jews: by John the Baptist (Mt 3:2); Yeshua (Mt 4:17); Disciples (Mt 10:1-7). 2. The offer of the kingdom was made, only to Jews (Matt 10:5-6), as the Kingdom promise was made only to Jews (2 Sam 7:8-16). 3. The offer of the kingdom was not an offer of personal salvation, which would be made by Jews, to other Jews, and Gentiles,  after the death, burial, resurrection, and ascension to heaven by Christ (Acts 1:-8). 4. The Gospel of Matthew did not offer a message of personal salvation to Jews, whom heard the teachings of Yeshua. 5. The Gospel of John tells of the offer of personal salvation, for everyone, through belief in Yeshua (John 3:16; 31). 

F. Jews had no regard for Gentiles. https://readingacts.com/2013/09/15/jews-and-gentiles-in-the-first-century/

1. One of the basic assumptions most Christian have about Jews in the first century is that they kept separate from the Gentiles. Josephus said that Jews “did not come into contact with other people because of their separateness” 

2. Several Second Temple period texts indicate that Jews did not mix at all with Gentiles: Did Jews of the first century consider Gentiles impure and therefore exclude them from the inner courts of the temple?  In the Second Temple re-telling of the story of Joseph known as Joseph and Asenath we are told that“Joseph never ate with the Egyptians, for this was an abomination to him.”. In fact, he refuses to even kiss the lovely Egyptian Asenath because her lips have touched unclean food.

3. In any case, it was certainly not normal for a missionary from Jerusalem to turn up in the home of a Gentile to preach the gospel, as did Peter in Acts 10.4. 

4. In Acts 10:27-29, Peter expresses his hesitancy to enter the home of a Gentile.  I think the key here is not simply talking with a Gentile, but receiving hospitality form a Gentile. Primarily this was because of food, but some Jews in the first century did in fact avoid contact with Gentiles in order to avoid impurity.  This was certainly true in Jerusalem where Temple worship could be a daily experience.  Josephus tells us that the Jews kept separate from the Gentiles: “[the Jews]…did not come into contact with other people because of their separateness.” (Antiq. 13:245-247; cf., Apion, 2.210) Witherington (Acts, 353) observes that the Greek word Luke chooses here probably has the sense of “taboo” or “strongly frowned upon.

G.. Peter was a “Jew’s’ Jews” Consider his mindset about non-Jews.  Acts 10:28, “Peter said to them, “You know it’s forbidden for a Jewish man to associate with or visit a foreigner.” Therefore, Jews would not have invited Gentiles to attend a Jewish festival, nor would have any other Jew.

H. In conclusion https://www.conformingtojesus.com/charts-maps/en/nations_at_pentecost_acts_2_map.htm

The people gathered in Jerusalem, mentioned in Acts 2, were Torah keeping/Law abiding Jewish people, who lived outside of Israel, in other gentile nations, and who had journeyed to Jerusalem, as commanded, to participate in the commemoration of the giving of God’s Law on Mount Sinai through Moses.

IV. John’s Baptism of Jews, in relation to the Baptism of Jews In The Name Of Yeshua.

A. Scriptural evidence points to the presence of Jews at Jerusalem on the day of Pentecost, and the absence of Gentiles. (Consider 1-6)

1. Acts 2:5-11. The presence of Jews is stated. 2. Acts 2:14. Peter addressed the Jewish audience. 3. Acts 2:15-21. Peter’s sermon is that of Jewish knowledge, of which Gentiles would have had no knowledge. 4. Acts 2:25-31. Peter spoke of David, Hades. 5. Acts 2:36. Peter addressed “the house of Israel.” They (Jews) had crucified Yeshua 2:37. 6. Acts 2:37. These Jews were convicted of their sin, and asked, “what shall we do.” Peter responds in 2:38, with a discussion of a baptism of repentance, not salvation.

B. Acts 2:38. The message of repentance is that of John the Baptist in Matt 3:2, The baptism of those Jews was one of repentance, and not of salvation (Mt 3:5-8). John spoke of baptism in water, as a sign of Jewish repentance (Mt 3:11), and that Yeshua would baptize with the Holy Spirit (which took place on Pentecost, Acts 2:4-11), which allowed the Jews to understand the message of the Apostle in their own languages, and was the miracle of Pentecost. [From Ryrie Study Bible. In Mt 3:11-12 John stated that Yeshua would also baptize with “fire,” which probably was a reference to the judgments associated with the return of Christ  (Mt 3:12, Mal 3:1-5; 4:1-3). In Mt 3:15, Yeshua stated the reason for Him to be baptized was that it was fitting “for us to fulfill all righteousness.” Jesus fulfilled the all of the righteous requirements to be Israel’s Messiah. Also, by allowing John to baptize Him, He identified Himself with sinners whom He came to save, though, of course, He had to sin to repent of.] [Craig L. Blomberg, Ph. D. also states that the Holy Spirit would most likely refer to the Holy Spirit’s purifying and refining activity of believers. Blomberg also states for vs 12, “John uses the image of a farmer separating valuable wheat from worthless chaff by throwing the grain into the wind. The wheat, like believers, is preserved and safeguarded; the chaff, like unbelievers, is destroyed.”] (Consider 1-5):

1. Acts 2:39. Peter addresses those, “whom Yahweh” had called to Himself. Jews were God’s chosen people (Deu 14:2). 2. Acts 2:40. “this untoward generation,” relates to unbelieving Israel. 3. Acts 2:41. 3,000 Jews came to belief in Yeshua as Lord and Savior, and were baptized. 4: Acts 2:42-46. The believing Jews of Pentecost maintained fellowship, but also met daily in the temple. 5. Acts 2:47. The body of believing Jews continued to grow. This was the church, which consisted only of believing Jews, until the gospel of Christ was preached to the Gentiles in Acts 10.

C. The message of Yeshua was preached to Jews in 33 A.D, in Acts 2:1-39. The message of Yeshua was not preached to Gentiles until 41 A.D. in Acts 10:34-48

D. In Acts 19:1-7 (54 A.D.) Paul came upon some disciples of John the Baptist. [John said to them, “Did you receive the Holy Spirit when you believed?” 2  And they said to him, “No, we have not even heard whether there is a Holy Spirit.” 3 And he said, “Into what then were you baptized?” And they said, “Into John’s baptism.” 4 Paul said, “John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus.” 5 When they heard this, they were baptized in the name of the Lord Jesus. [“Though these disciples had been baptized by John the Baptist, baptism in the name of Jesus was in order as a testimony to their new faith in Christ.”  Ryrie Study Bible.]These disciples would have received the message by Peter about Yeshua, had they been present in Jerusalem on the Day of Pentecost.

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

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

II. Overview.

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

III. The Old Testament Theocracy Was Offered.

 A. Preview.

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

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

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

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

B. The recognition of the Messiah. 

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

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

C. The Messiah announced by His herald. 

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

D. The theocracy announced by Christ. 

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

E. The theocratic message limited to Israel. 

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

F. The theocratic message confirmed. 

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

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

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

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

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

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

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

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

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

A. Under The Judges.

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

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

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

B. Under The Kings. 

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

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

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

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

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

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

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

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. 

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.   

The Resurrections Associated With The Second Advent.

I. The Resurrections Associated With The Second Advent. 

II. Introduction.

A. The Old Testament associated the hope of resurrection with the Messianic hope of the Day of the Lord. In Daniel the resurrection (12:2) is seen to be an event subsequent to the time of trouble under the Anti-Christ (12:11). In Isaiah the resurrection (26:19) is spoken of in reference to “the indignation” (26:20-21). In John’s Gospel the resurrection is stated as a hope associated with the “last day,” or the day of the Lord (11:24). Since this is true, it is necessary to consider the second advent in its relation to the resurrection program. It is not possible in this connection to consider the whole doctrine of resurrection, but confine the study to the eschatological or prophetic aspects of that doctrine.

B. It will readily be observed that the doctrine of resurrection is a cardinal doctrine of the Word of God. In the ministry of the apostles after Christ’s resurrection the theme of the resurrection of Christ dominated their preaching, almost to the exclusion of His death. In more than forty New Testament references to resurrection, it is always used of a literal resurrection, never in a spiritual or non-literal sense, and has to do with the raising up of the physical body. 

III. The Kinds Of Resurrections. In Scripture two different kinds of resurrection are anticipated in God’s resurrection program: the resurrection to life and the resurrection to judgment. 

A. The resurrection to life. There are a number of passages which teach this distinctive part of the resurrection program. 

1. But when you make a feast, call the poor, the maimed, the lame, the blind: And you shall be blessed; for they can not repay you: for you shall be repaid at the resurrection of the just [Luke 14:13-14]. 

2. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead (literally, the resurrection, the one out from the dead) [Phil. 3:10-14]. 

3. Women received their dead raised to life again: and others were tortured not accepting deliverance; that they might obtain a better resurrection [Heb. 11:35]. 

4. Do not be amazed at this: for the hour is coming, in which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation [John 5:28-29]. 

5. Blessed and holy is the one who has a 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. 20:6]. 

6. These references show that there is a part of the resurrection program that is called “the resurrection of the just,” the “out-resurrection from the dead,” “a better resurrection,” “the resurrection of life,” and “the first resurrection.”

7. These phrases suggest a separation; a resurrection of a portion of those who are dead, which resurrection leaves some dead unchanged while these resurrected undergo a complete transformation.  

a. If Christ is coming to raise the righteous a thousand years before the ungodly, it would be natural and imperative that the former should be called a resurrection from, or out of the dead, the rest of the dead being left; this is just what is most carefully done in the Word. It consists in the use made, in the Greek text of the words [ek nekron]. 

b. These words signify “from the dead” or, out of the dead, implying that the other dead are left. 

c. The resurrection [nekron or ek nekron] (of the dead) is applied to both classes because all will be raised. But the resurrection (ek nekron—out of the dead) is not once applied to the ungodly. The latter phrase is used altogether 49 times.

(1) 34 times, to express Christ’s resurrection, whom we know was raised out of the dead.

(2) 3 times, to express John’s supposed resurrection, who, as Herod thought, had been raised out of the dead.

(3) 3 times to express the resurrection of Lazarus, who was also raised out of the dead.

(4) 3 times, it is used figuratively, to express spiritual life out of the deadness of sin (Rom. 6:13; 11:15; Eph. 5:14).

(5) Luke 16:31, “Though one rose from the dead.”

(6) Heb. 11:19, Abraham’s faith that God could raise Isaac from the dead.

(7) The remaining 4 times it is used to express a future resurrection out of the dead, namely, in Mark 12:25, “they rise from the dead; Luke 20:35-36, ”the resurrection which is from among the dead; Acts 4:1-2 “the resurrection which is from among (the) dead;” And in Phil. 3:11 the literal translation is the out resurrection from among the dead, which peculiar construction of language gives a special emphasis to the idea that this is a resurrection out from among the dead.

d. These passages clearly show, that there is yet to be a resurrection out of the dead; that is, that part of the dead will be raised, before all are raised. The “phrase would be inexplicable if it were not derived from the idea that out of the masses of the dead some would rise first.” 

9. This resurrection, usually called the first resurrection, but which might be called the resurrection unto life (John 5:29) with greater clarity inasmuch as this resurrection is made up of a number of component parts, is that part of the resurrection program in which the individuals are raised to eternal life. It includes within it all who, at any time, are raised to eternal life. The destiny, not the time, determines to which part of the resurrection program any event is to be assigned. 

B. The resurrection to damnation. Scripture anticipates another part of the resurrection program that deals with the unsaved. It is the second resurrection, or the resurrection to damnation. 

1. They that have done evil unto the resurrection of damnation [John 5:29]. 

2. But the rest of the dead lived not again until the thousand years were finished [Rev. 20:5]. 

3. 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. And I saw the dead, small and great, stand before God, “And the sea gave up the dead which were in it, and death and hell delivered up the dead which were in them” [Rev. 20:11-13]. 

4. Inasmuch as the first resurrection was completed before the thousand year reign began (Rev. 20:5), “the dead” referred to in Revelation 20:11-12 can only be those who were left behind at the out-resurrection from among the dead ones and who constitute those that are raised unto damnation. The second resurrection, better termed the resurrection of damnation, includes all who are raised to eternal condemnation. It is not chronology that determines who is in the second resurrection, but rather the destiny of the one raised. 

IV. Study References.

All of my study references are listed  in my Page, “About My My References.”