Month: June 2024

I. Kingdom Sacrifices – Deduction. II. Kingdom Prophecies. III. Messiah Condemns The Scribes And The Pharisees. 

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I. Kingdom Sacrifices – Deduction.

A. We can take away from this area of Kingdom Age study that animal sacrifices are not expiatory, for no sacrifice ever accomplished the complete removal of sin, but are memorials of the perfect sacrifice of the One typified by all sacrifice, the Lamb of God that takes away the sin of the world (John 1:29).

1. In reference to the church, Christ stands as One who has offered a completed eternal sacrifice. She looks to Him alone. Such is the teaching of Hebrews. Yet, in dealing with Israel in their future relation to Christ, in Hebrews 8:8-13 and 10:16 there is the anticipation of the enactment of a new covenant. The new covenant of Jeremiah 31 served notice that the old (Mosaic) order was to be supplanted, because of its insufficiency, by a new order. Ezekiel’s temple vision gives detail concerning the new priestly order to be inaugurated by God after the fulfillment of the new covenant with Israel. Such an interpretation is in perfect harmony with the teaching of Hebrews.

2.  This whole discussion of Kingdom animal sacrifices raises the question of salvation in the millennial age. Such a view as presented is counted by some to minimize the cross and to restrict the value of the cross to this present age. Such an allegation can not rightly be made. The new covenant (Jer. 31:31) guarantees to all who enter this millennium, and to all who are born in the millennium and who thus need salvation:

a.  A new heart (Jer. 31:33), 

b. The forgiveness of sins (Jer. 31:34), 

c. The fullness of the Spirit (Joel 2:28-29). 

3. The New Testament makes it very clear that the new covenant is based on the blood of the Lord Jesus Christ (Heb. 8:6; 10:12-18; Matt. 26:28). It may, therefore, be affirmed that salvation in the millennium will be based on the value of the death of Christ and will be appropriated by faith (Heb. 11:6) even as Abraham appropriated God’s promise and was justified (Rom. 4:3). The expression of that saving faith will differ from the expressions that are required in this present day, but the sacrifices must be viewed as mere expressions of faith and not the means of salvation.

4. The purposes of the Church promote the Eternal Kingdom, and its purposes.

The church, which began in Acts 2, exists for three specific, divinely-ordained reasons. First, the church exists to Glorify Yahweh (Eph 3:21). Second, the church exists to build up its members. Yahweh has placed spiritual gifts in the body of Christ for the purpose of being faithfully employed, so that the church members can be built up, become spiritually mature, and reach unity (Eph 4:11-16 ). Third, the church exists for the purpose of accomplishing world evangelism (Mk 16:15) and to fulfil the Great Commission (Mt 28:18-20). During this present Church age, which has lasted roughly 2,000 years so far, the church, rather than national Israel, comprises the preeminent servants of God on earth. During this time, Yahweh is busy “taking from among the Gentiles a people for his name” (Acts 15:14), but, “the church is not the Kingdom!”

B. The glorious vision of Ezekiel reveals that it is impossible to locate its fulfillment in any past temple or system which Israel has known, but it must await a future fulfillment after the second advent of Christ when the millennium is instituted. The sacrificial system is not a reinstituted Judaism, but the establishment of a new order that has as its purpose the remembrance of the work of Christ on which all salvation rests. The literal fulfillment of Ezekiel’s prophecy will be the means of God’s glorification and man’s blessing in the millennium.

II. Kingdom Prophecies. (26-30).

A. 26. God’s glory to be seen by all nations (Isa 60:1-3; Ezek 39:21; Mic 4:1-5; Hab 2:14). 

B. 27. Longevity of man to be restored (Isa 65:20).

C. 28. Universal peace (Isa 2:4; 32:18).

D. 29. Universal holiness (Zech 13:20-21).

E. 30. Solar and lunar light to increase (Isa 4:5; 30:26; 60:19-20; Zech 2:5). 

III. Messiah Condemns The Scribes And The Pharisees.  Matthew Chapter 23.

A. Hypocrisy Of The Pharisees (1-12).

1. Messiah, at this time, was thronged with pilgrims from all over Israel who had come to celebrate the Passover feast. Addressing Himself to them and to His own disciples, Christ solemnly warned them concerning the scribes and Pharisees. Yeshua began by acknowledging that they were seated in Moses’ seat. While not saying it in so many words, He implied that they were usurpers who were not truly successors of Moses. But nevertheless, their position must be recognized. Accordingly, He told them, “All that they tell you, do and observe, but do not do according to their deeds” (23:3).

2. By commanding them to observe and do what the Pharisees instructed them, Messiah certainly did not mean that they should follow the false teachings of the Pharisees but rather those teachings that naturally and correctly arose from the Law of Moses. In general, the Pharisees were upholders of the law and should be recognized for this.

3. Christ went on immediately, however, to point out their hypocrisy and commanded the people, “But do not do according to their deeds: for they say, things and do not do them” (v. 3). He then cited the hypocrisy of the Pharisees. They lay heavy burdens upon the people but would not do anything to make the load lighter. Their own works were done to be observed by men rather than Yahweh. They made broad their phylacteries, the Scriptures which they customarily bound to their forehead and to their left wrist, containing the Scriptures of Exodus 13:3-16; Deuteronomy 6:5-9 and 11:13-21. This they did, not only when they prayed in the morning, but throughout the day, for the purpose of being seen of men. They also enlarged the borders of their garments, the tassels referred to in Deuteronomy 22:12, which were tokens that they were holy men.

4. Yeshua charged the Pharisees with loving the best places at the feasts and the chief seats in the synagogue. They loved to be called rabbi, which recognized that they were teachers and scholars. He reminded them that their Messiah, “Christ,” was their Master, and God was their Father. It is of interest that He referred to the Christ, or the Messiah, in Matthew 23:8, 10. What He was saying was that the Pharisees and scribes had forgotten the preeminence of Yahweh and of their Messiah.

5. This condemnation by Messiah of the pretentions of the scribes and Pharisees does not rule out reasonable recognition of authority in Israel or in the church, but obviously prohibits making this a goal in itself. Christ held before them instead the desirability of being a servant, or one who ministers, and He concluded, “And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted” (v. 12). Yeshua’s disciples were not to seek to be called rabbi and were forbidden to use the word “father”  indiscriminately, even though Paul used father correctly in 1 Corinthians 4:15, and John addressed fathers in 1 John 2: 13-14. The general teaching is clear. They were not to seek man-exalting titles such as rabbi, father, or minister to gain the recognition of men. Disciples of Christ should not exalt themselves but should seek to serve others and leave the exalting to God Himself.

B. Messiah Pronounces Seven Woes Upon The Scribes And Pharisees (13-36).

1. In this section, climaxing the controversy of Messiah with the scribes and Pharisees, seven solemn woes are pronounced upon them. These woes, in contrast to the Beatitudes, denounce false religion as utterly abhorrent to Yahweh and worthy of severe condemnation. No passage in the Bible is more biting, more pointed, or more severe than this pronouncement of Christ upon the Pharisees. It is significant that He singled them out, as opposed to the Sadducees, who were more liberal, and the Herodians, who were the politicians. The Pharisees, while attempting to honor the Word of Yahweh and manifesting an extreme form of religious observance, were actually the farthest from God.

2. His first condemnation, in 23:13, related to the fact that they did all they could to shut out others. False religion and pretense are always the worst enemies of the truth and are far more dangerous than immorality or indifference. As the religious leaders of the Jews, they were held guilty before Yahweh of blocking the way for others seeking to enter into the kingdom of God.

3. In Matthew 23:15, the second woe is mentioned. In this one, the Pharisees were described as extremely energetic on both land and sea to make proselytes of the Jewish religion. But when they were successful, Marh charged, “Ye make him twofold more the child of hell than yourselves.” In referring to hell, Christ used the word Geenna or Gehenna, a reference to eternal damnation, rather than to Hades, the temporary abode of the wicked in the intermediate state. The Pharisees and their proselytes both would end up in eternal damnation.

4. A third woe is mentioned in verse 16, based on the trickery of the Pharisees, who held that swearing by the gold of the temple bound the oath. Messiah denounced them as both fools and blind, as obviously the gold was meaningless unless it was sanctified by the temple, and the gift on the altar was meaningless unless it was given significance by the altar. Repeating His accusation, He declared in verse 19, “You fools and blind: for whether is greater, the gift, or the altar that sanctifies the gift?” Accordingly, Christ concluded that an oath based on the temple was binding, just as an oath based on heaven carried with it the significance of the throne of God, and Yahweh who sits on the throne.

5. The fourth woe, mentioned in verse 23, has to do with hypocrisy in tithing. While they were so concerned in paying the tithe down to the smallest spice or seed, they omitted the really important matters: obeying the law and manifesting mercy and faith. He repeated His charge that they were blind, straining out a gnat or a small insect, but swallowing a camel. He was, of course, speaking figuratively of their dealing with minutiae but omitting the really important things.

6. The fifth woe is pronounced in verse 25, where Messiah repeated the charge that they were hypocrites, merely actors acting a part. He charged them with cleaning the outside of the cup and the platter but being unconcerned about what was inside, where cleanliness really matters. He meant by this that they were concerned with ceremonial cleanliness, that which men observed, but not really concerned with holiness. While observing ceremonial rites of cleansing, they were not above extortion and excess.

7. In verse 27, Christ mentioned the sixth woe. In this one, He described them as whited sepulchres, graves that had been made beautiful and white on the outside but within were full of dead men’s bones. This illustrated that the Pharisees were outwardly righteous but inwardly full of hypocrisy and iniquity.

8. Messiah concluded with the seventh woe, in verse 29, in which He charged them with building tombs of the prophets and garnishing them with decorations and claiming that they would not be partakers with their fathers in martyring prophets. Christ called their very witness to account, that they were the children of those who killed the prophets, and He told them, in verse 32, “Fill up then the measure of your fathers.” In other words, do what your fathers did and even do worse. Christ was, of course, referring to their intent to kill Him and to their later persecution of the church.

9. In the severest terms, in verse 33, Messiah addressed them, “You serpents, you generation of vipers, how can you escape the damnation of hell?” He described the scribes and Pharisees as poisonous snakes, destined for terrible judgment which would be theirs in hell, specifically Gehenna, the place of eternal punishment.

10. Messiah  declared, in verse 34, that He would send to them prophets, wise men, and scribes who were also believers. Some of them they would persecute, some they would scourge and drive out of the synagogue, and others they would kill and crucify. Their works would justify bringing upon them the just condemnation coming from all the righteous blood shed upon the earth from the time of righteous Abel, killed by Cain (Gen 4:8), to the martyrdom of Zacharias, the son of Barachias (2 Ch 24:20-22). Zacharias, mentioned as the son of Jehoiada in 2 Chronicles 24:20, probably was the grandson of the priest and Barachias was his actual father.

11. The present sad chapter in the days of Israel’s apostasy was the climax of the religious rulers’ long rejection of the things of Yahweh. Messiah solemnly pronounced that all these acts of rejection of Yahweh and His prophets would cause judgment to come upon this generation, which they would bring to culmination by their rejection of “Yahweh’s only Son.” This prophecy was tragically fulfilled in the destruction of Jerusalem and the scattering of the children of Israel over the face of the earth. Jerusalem, the city of Yahweh, and the magnificent temple, the center of their worship, were to lay in ashes as an eloquent reminder that divine judgment on hypocrisy and sin is inevitable

C.  Lament Over Jerusalem (37-39).

1. Probably no words of Messiah in His public ministry are more eloquent than the words recorded in Matthew of Christ’s lament over Jerusalem (cf. His earlier lament over Jerusalem, Lk 19:41-44). Here is revealed the breaking heart of Yahweh over a people whom He loved, and yet a people who spurned that love and killed those whom Yahweh sent to them. The chapter that holds the most severe indictment of any of the discourses of Yahweh “ends in sobs and tears.” Christ declared, “O Jerusalem, Jerusalem, you that kill the prophets, and stone them which are sent unto you, how often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not!” (Mt 23:37). The repetition of the address to Jerusalem signifies the deep emotion in which Yeshua spoke, and can be compared to repetitions of similar character in Samuel 18:33, where Absalom is so addressed; Messiah’s repeated address to Martha in Luke 10:41; and the call to Saul in Acts 9:4.

2. Jerusalem, which means “city of peace,” was the scene where the blood of the prophets was spilled, and stones were cast at those who brought a message of love. Both the verbs for “kill and “stone” are present tense, speaking of habitual or characteristic action. Again and again, prophets had been killed and stoned, and the end was not yet. The figure of a hen, or any mother bird, connotes a brood of young gathering under protective wings, a familiar image in the Bible (Deu 32:11; Ps 17:8; 61:4).

3. How tragic the words, “You would not!” It was God’s desire to save them, but it was their will to turn away. There was nothing left but to pronounce judgment, and Messiah did this in Matthew 23:38, “Behold, your house is left unto you desolate.” By “house,” undoubtedly He was referring to the city. It could, however, also relate to the nation itself, which was to suffer severely in dispersion over the world. The expression “left desolate” is contained in a simple verb meaning to be left alone. How alone is a city, a nation, or an individual from whom Yahweh has departed.

4. Even in the midst of this gloom and condemnation, however, a ray of light is given in verse 39, when Messiah said, “For I say unto you, You shall not see me until you shall say, Blessed is he that comes in the name of the Lord.” The generation to whom He was speaking was indeed to be left desolate, tragically alone, but there was hope for a future generation, a generation which would turn once again to the Lord. With these words, Messiah closed His last public discourse and left the temple for the last time (cf. Mt 24:1).

5. Moses had written long ago in Deuteronomy 30:1-3, “And it shall come to pass, when all these things are come upon you, and you shall call them to mind among all the nations, whither the LORD your God has driven you, and shall return unto the LORD your God, and shalt obey His voice according to all that I command you this day, thou and your children, with all your heart, and with all your soul; That then the LORD your God will turn your captivity, and have compassion upon you, and will return and gather you from all the nations, where the LORD your God has scattered you.” Moses went on to predict their regathering and their possession of the land (Deu 30:4-5). In Deuteronomy 30:6, he stated “And the LORD your God will circumcise your heart, and the heart of your seed, to love the LORD your God with all your heart, with all your soul, that you may live.”

6. Other references to the same revival in the Old Testament are frequently found. The closing chapters of the prophecies of Isaiah mention again and again the coming revival of Israel, as, for instance, in Isaiah 65:18-25. Jeremiah, in like manner, prophesies Israel’s future restoration in Jeremiah 30:1-11; 31:1-14, 27-37. Zechariah speaks of it in chapter 8, and 12:10; 13:1; 14:9-21. The New Testament picks up similar truth in Romans 11:25-36, and pictures Israel triumphant on Mount Zion in Revelation 14:1-5. While it is tragic that Israel did not know the day of her visitation at the time of the first coming of Messiah, the godly remnant of Israel, that awaits His second coming to sit on the throne of David, will experience the blessing of the LORD and receive a new heart and a new spirit, of which Ezekiel spoke in Ezekiel 36:23-28.

7. The tragic note which ends Matthew 23 introduces the great prophecy of the end of the age, recorded in Matthew 24-25, and delivered privately to His disciples. This discourse details the prophecy of the coming kingdom and the time of reward and blessing for those who trust in the LORD.

The Purpose Of The Kingdom Sacrifices.

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

G. Passover and Lord’s Supper.

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

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


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


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

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

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

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

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

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


I. Observance Of Passover and Lord’s Supper.


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

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

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

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

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

II. Conclusion. 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

II. Kingdom Prophecies (21-25).

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

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

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

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

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

I. Will There  Be Literal Sacrifices In The Kingdom Age? II. Kingdom Prophecies. III. Messiah’s Controversy With The Jewish Rulers.

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I. Will There  Be Literal Sacrifices In The Kingdom Age?

A.  One of the problems accompanying the literal interpretation of the Old Testament presentation of the Kingdom Age is the problem surrounding the interpretation of such passages as Ezekiel 43:18—46:24; Zechariah 14:16; Isaiah 56:6-8; 66:21; Jeremiah 33:15-18 and Ezekiel 20:40-41, all of which teach the restoration of a priesthood and the reinstitution of a bloody sacrificial system during that age. An alleged inconsistency between this interpretation and the teaching of the New Testament concerning the finished work of Christ, which brought about the abolition of the Old Testament sacrificial system, has been used by the amillennialists to reduce the premillennial system to an absurdity and to affirm the fallacy of the literal method of interpretation. 

B. Some amillennialists feel that they have presented insurmountable obstacles to premillennialism, by saying, “Its literalistic and Old Testament emphasis leads almost inevitably, if not inevitably, to a doctrine of the kingdom which makes it definitely Jewish and represents a turning back from the glory of the gospel to those typical rites and ceremonies which prepared the way for it, and having served that necessary purpose have lost for ever their validity and propriety. 

C. That which confronts the premillennialists, then, is the necessity of reconciling the teaching of the Old Testament that bloody sacrifices will be offered in the millennium with the New Testament doctrine of the abolition of the sacrifices of the Old Testament order because of the sacrifice of Christ. If a consistent literalism leads to the adoption of literal sacrifices during the millennium, it becomes necessary to give reason why such a system should be reinstituted.

II. Kingdom Prophecies (16-20).

A. 16. All tears to be dried (Isa 25:8; 30:19).

B. 17. All the deaf to hear, the blind to see, and the lame to walk (Isa 29:18; 35:5-6; 61:1-2; Jer 31:8).

C. 18. Man’s knowledge about God to be vastly increased (Isa 41:19-20; 54:13; Hab 2:14).

D. 19. No social, political, or religious oppression (Isa 14;3-6; 49:8-9; Zech 9:11-12). 

E. 20. Full ministry to the Holy Spirit (Isa 32:15; 45:3; 59:21; Ezek 36:27; 37:14; Joel 28:29).

III.  Messiah’s  Controversy With The Jewish Rulers. Matthew Chapter 22.

A. Parable Of The Marriage Feast (1-14).

1. As Messiah drew nearer to the cross, His message became more and more directed to the representatives of the Jewish nation. In this chapter, He dealt with the three main groups: the Herodians, Sadducees, and Pharisees. The Herodians were political activists who supported the rule of Herod. The Pharisees were usually against them, ardently supporting Israel as against Rome. The Sadducees were the liberal theologians, questioning the miraculous, opposed to the Pharisees. The three parties hated each other, but they hated Christ more. Yeshua included them all in the parable of the wedding feast, the third in the series of parables (cf. Lk 14:16-24).

2. Messiah declared that the kingdom may be compared to the incident in which a king made a marriage feast for his son. His slaves were sent out to invite the guests, but the guests were not willing to come. The king sent them out a second time, reminding them that the feast was ready, but the guests were unconcerned and went about their business as if they had not received the invitation. Some of them actually treated the servants roughly and even killed some of them. When tidings of this reached the king, he sent forth his soldiers, destroyed the murderers, and burned their city.

3. The wedding, however, was still without guests, so the king commanded his servants to invite anyone they could, and being invited, many came. As the wedding feast was progressing, however, the king saw one of the guests without a wedding garment. These garments were supplied by the host, and the guest not wearing the wedding garment was violating the normal custom. When confronted with his lack of a wedding garment, the guest was speechless. The king then gave orders to bind him hand and foot and cast him out. Yeshua added the comment, “There shall be weeping and gnashing of teeth. For many are called, but few are chosen” (Mt 22:13-14).

4. G. Campbell Morgan observes that there were three distinct invitations. The first was the preaching ministry of Messiah, which constituted an invitation for the hearers to come. The second referred to a further invitation, which the nation would reject and which would result in the destruction of Jerusalem in 70 A.D. The third movement referred to the gospel age when all are bidden to come regardless of race or background.

5. The lessons of the parable are clear. First, the king had issued a gracious invitation. The response was rejection of the invitation by those who would normally be considered his friends; second, their rejection would result in the king’s taking severe action; third, their rejection would result in the invitation being extended to all who would come. The application to the scribes and Pharisees, who, as the representatives of Israel, would normally be invited, is clear. The rejection of Christ and His crucifixion is implied, and the extension of the gospel to Jew and Gentile alike is anticipated. While the invitation is broad, those actually chosen for blessing are few. The parable inspired the Jews to make another attempt to trap Yeshua into giving them a ground for His condemnation.

B. Controversy With The Herodians. 15-22.

1. The Pharisees, after taking counsel, decided they would send some of their number, accompanied by the Herodians, to attempt another encounter with Messiah (Mk 12:13-17; Lk 20:20-26). The Herodians, a political party who supported the dynasty of Herod, probably cut across the religious lines of both the Pharisees and the Sadducees. They came to Christ with the subtle strategy, “Master, we know that you are true, and teach the way of God in truth, neither care you for any man: for you regard not the person of men” (Mt 22:16). All of this, of course, was double-talk, as they did not really believe in Yeshua.

2. The Herodians, having paved the way in a manner that they regarded as disarming Christ, then said, “Tell us therefore, What do you think? Is it lawful to give tribute unto Caesar, or not?” (v. 17). As political experts, the Herodians thought that they had Yeshua on the horns of a dilemma. If He said it was lawful to give tribute to Caesar, He could be accused of siding with the Romans as opposed to the Jews. If He denied that it was right to give tribute to Caesar, then He could be accused of rebellion against Roman law.

3. In this encounter, as in all others, Messiah easily handled the problem. The tax they were referring to was the poll tax, a small tax levied on women aged twelve to sixty-five and men aged fourteen to sixty-five. It was a relatively small tax, as the Romans also exacted a ten-percent tax on grain and a twenty-percent tax on wine and fruit, as well as other taxes for road and bridge improvements. The Pharisees had chosen the least of the taxes, but to pay it was to recognize Roman oppression, which was most unpopular with the Jews.

4. Messiah easily saw through their hypocrisy and said to them, “Why do you tempt me, you hypocrites?” Christ asked them to bring Him a piece of money suitable for tribute, and they brought Him a penny, or a Roman denarius, worth about sixteen cents. He then asked, “Whose is this image and superscription?” The answer was obvious, and they said, “Caesar’s.” Yeshua then gave them an answer, “Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.” As they heard His answer, they marveled at the clever way in which He had solved their problem, and they had nothing more to say. If they used Roman coins, then they were subject to Roman tax. The Herodians went away defeated in their intent to compromise Messiah on this issue. In His answer, Christ also cut the knotty problem of the relation of church and state. It can be said that “our Lord said that there are obligations we have and duties we ought to perform in the sphere of both secular and sacred life, and our duties in one do not exclude our duties in the other. A free church in a free state, and a free state with a free church, is to find the ideal of political and religious history as announced by the Lord Himself.” 

C. Controversy With The Sadducees. 23-33.

1. Following His controversy with the Herodians, the Sadducees came with a similar intent to trap Messiah (cf. Mk 12:18-27; Lk 20:27-38). They were the liberals in the Jewish religion and opposed the Pharisees who were the conservatives. The Pharisees, however, were more liberal in their additions to tradition than the Sadducees; the Sadducees were more opposed to supernaturalism than the Pharisees. Accordingly they tried to trap Christ theologically on the matter of resurrection.

2. Attempting to hide their true intent, the Sadducees began by quoting the law of Moses requiring a brother to marry the wife of a deceased brother and raise up children to him. They were referring to such passages as Deuteronomy 25: 5-10, a regulation which entered into the marriage of Ruth and Boaz, recorded in Ruth 4:1-12. The Sadducees brought up the extreme case of a wife who successively married seven brethren all of whom preceded her in death. The question they raised was, “Therefore in the resurrection, whose wife shall she be of the seven? for they all had her” (Mt 22:28). The situation, to the Sadducees, illustrated the absurdity of the doctrine of resurrection.

3. Messiah gave them a direct answer; He stated that their problem was not in the doctrine of resurrection but in their ignorance of the Scriptures and of the power of God. Christ explained, “For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven” (v. 30). In other words, their question was foolish because marriage is not a relationship realized in the kingdom.

4. Then proceeding to the real issue, the question of whether the dead are raised, Messiah said, “But as touching the resurrection of the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living” (vv. 31-32). In His reply, Christ not only affirmed resurrection but also the continuance of personal identity, in that Abraham would be Abraham, Isaac would be Isaac, and Jacob would be Jacob, an identity related to the resurrection of their bodies. The Sadducees could not attack this statement of Yeshua without being in the position of attacking Abraham, Isaac, or Jacob. They were neatly trapped in their own hypocrisy.

5. By this interchange with the Sadducees, Christ placed the Sadducees in direct conflict with the Scriptures, and again His questioners had nothing to say. The multitude listening was astonished at the ease with which His teaching disposed of these difficult questions. The defeat of both the Herodians and the Sadducees left the field only to the Pharisees to renew questions. 

D. Controversy With The Pharisees.  34-46.

1. When the word reached the Pharisees that Messiah had silenced those who had tried to question Him, they sent a lawyer who attempted to trap Christ in a question of theological law (cf. Mk 12:28-34). To Yeshua he addressed the question, “Master, which is the great commandment in the law?” (Mt 22:36). As has been pointed out by some, there was controversy concerning which of the Ten Commandments was the greatest, some favoring the third.

2. To this direct question, Messiah gave an immediate answer, quoting two commandments not in the ten. “Christ said unto him, you shall love the Lord your God with all your heart, soul, and mind. This is the first and great commandment. And the second is like unto it, you shall love your neighbor as yourself. On these two commandments hang all the law and the prophets” (vv. 37-40). Matthew does not report the rest of the interchange with the lawyer. In the parallel passage in Mark 12:28-34, record is made of the conversation, which Matthew omits, in which the lawyer, described as a scribe, recognized that Yeshua had correctly answered the question. Mark 12:34 records Yeshua’s reply, “And when Messiah saw that he answered discreetly, he said unto him, you art not far from the kingdom of God. And no man after that did ask him any question.” Luke 10:25-28 mentions a similar incident, which had occurred earlier, where the same question and answer were given, which led to the parable of the good Samaritan to illustrate who is one’s neighbor. It is not unnatural for the same question to have been raised more than once in the course of the three years of Christ’s ministry.

3. Having silenced His questioners, Christ then asked the Pharisees a question. In effect, as Tasker points out, Yeshua asked “the all-important question ‘What is your view of the Messiah?’” When the Pharisees gathered before Him, He posed the question, “What think you of Christ? whose son is he?” They gave immediately the answer, “The son of David” (Mt 22:42). Then Messiah countered with a second question, “How then does David in spirit call him Lord, saying, The Lord said unto my Lord, Sit on my right hand, until I make your enemies your footstool? If David then called him Lord, how is he his son?” (vv. 43-45). The theological problem of how the son of David could be greater than David was too much for their theological insights. They retired in confusion and gave up trying to trap Messiah with their questions. Their hypocrisy and unbelief led Christ, in the next chapter, to denounce the scribes and Pharisees in unsparing language.

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

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I. The Purpose Of The Kingdom Temple.

A. There are five purposes of the temple. 

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

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

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

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

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

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

II. Kingdom Prophecies (11-15).

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

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

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

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

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

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

A. The Triumphal Entry. 1-11


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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I. Details Of The Kingdom Temple.   

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

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

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

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

 II. Kingdom Prophecies (6-10). 

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

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

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

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

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

III.  The Journey To Jerusalem. Matthew Chapter 20.

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

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

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

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

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

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

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

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

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

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

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

I. The Temple In The Kingdom. 

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

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

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

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

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

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

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

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

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

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

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

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

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

II. Kingdom Prophecies. (1-5).

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

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

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

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

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

III. Kingdom Rewards. Matthew Chapter 19. 

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

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

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

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

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

B. Jewish Disciples’ Rulership. 

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

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

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

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

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

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

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

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

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

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

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

I. Worship In The Kingdom. 

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

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

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

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

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

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

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

II. Messianic Prophecy. 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Messiah’s Reign

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

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

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

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

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

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

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

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

A. The Transfiguration.  17:1-9.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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