Eternity – From A Garden To A City, And Beyond – The Prophetic Journey. Isaiah 65:17.

Matthew Chapter 13 – Part -4 -The Parables

I. Introduction. The information in this paragraph is provided so that new readers will have an understanding of the sources of information for the articles that are written.

A. This series of articles focuses on a study of the Gospel Of Matthew, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

B. We all read things that other people have written. Therefore, it is necessary for all whom study the works of biblical commentators to choose, for their references, those writers whom have gained the trust of their peers as it relates to the knowledge of scriptural truth and context. The theological scholars that are identified in this series of articles have been found to be faithful to the requirements of the goals of Biblical truth and context.

C. The contents in this article, and those that follow, rely heavily on the writings of such theological scholars as those of the following faculty members of Dallas Theological Seminary (DTS), which was founded in 1924. DTS is well known for its curriculum on Eschatology (Study of last things).A list of my references is shown in my Page, “My References.”

1. Lewis Sperry Chafer, D.Div., Litt. D (1871—1952) was the primary founder of the Dallas Theological Seminary (1924; then Evangelical Theological College), an institution widely considered the academic front-runner of dispensationalist theology. Besides serving as the college’s first president and principal theologian, Chafer was a musician, evangelist, and frequent Bible conference speaker. Although he wrote many popular books on prophecy, evangelism, and Christian living, Lewis Sperry Chafer’s most enduring work was his eight-volume Systematic Theology, the first theological textbook framed within a dispensational, premillennial view.

2. John F. Walvoord, Th. B., Th. M., Th. D., D. Div., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B., Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92

3. Charles C. Ryrie, Th. M. Th. D., Ph. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Dr. Charles Caldwell Ryrie (b. 1925) has died only weeks before his ninety-first birthday. Dr. Ryrie taught Systematic Theology at Dallas Theological Seminary before serving as dean of doctoral studies for more than two decades until his retirement in 1983. He passed away on February 16, 2016. Although Ryrie left Haverford before completing his studies there, Haverford conferred his B.A. (1946) on the basis of his work at DTS. A year later, Ryrie received his Th.M. (1947), and two years following that, his Th.D. (1949). He went on to complete a Ph. D. (1953) at the University of Edinburgh, and he later received a Litt.D. from Liberty Baptist Theological Seminary, now Liberty University School of Divinity.

4. J. Dwight Pentecost, B.A., Th. M., Th. D., taught for 58 years at Dallas Theological Seminary. “Dr. P,” as he was affectionately known on the DTS campus, began his time at the seminary in 1937 as the one hundredth student at the then twelve-year-old school. From 1958 through 1973, Dr. P served concurrently as a DTS professor and senior pastor of Grace Bible Church in North Dallas. As he completed his doctorate in theology, the seminary’s president at the time, Dr. John F. Walvoord invited Dr. Pentecost to join the DTS faculty, where he served until his death.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

7. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

8. It is important to know that the Gospel of Matthew is not a Christian apologetic, in that there was no offer of a Christian personal salvation, or loss of such salvation.

a. The offer of salvation that Jesus offered to first Century Israel,was that of a national salvation of Israel from the persecution of Gentile empires, which would be based on the acceptance by Israel of Jesus being God’s chosen King of the earthly Kingdom of God, that was, and still is, yet future(30 A.D.).b. The audience of Jesus was Jews of first century Israel (30 A.D.). Matthew wrote the Gospel, after the Day Of The Jewish Feast Of Pentecost (33 A.D.), when Jews came to belief in Christ as their personal Savior. Matthew’s Gospel was written to Jews who had believed in Christ for Salvation, to make known to those Jews that Jesus was God’s choice to be the King of the Kingdom of God on earth (which is still yet future).c. The date of the writing of Matthew’s Gospel was prior to the destruction of Jerusalem (70 A.D.), and was likely to have been between 50 and 60 A.D., although the preferred date is 51 A.D. Jews who had come under the OT teaching of Jesus in 30 A.D. (Book of Matthew), would have been present during the “Day of the Jewish Day of Pentecost,” when the Apostle Peter preached the first Gospel message of the Christian Dispensation (Acts 2:1-36, 33 A.D.).

9. As you read my articles it is important to remember that, just as Luke’s gospel was based on the discussions that he had with Jewish eye-witnesses of the life of Christ (Lk 1:2), my articles are based on the sermons and articles of highly educated theological scholars whom are students of the written Word of God, to include the languages in which the Scriptures were written. I serve as an investigative reporter, who draws no conclusions, other than those which have already been drawn by such scholars, as I have described above.

10. My resources, both individual and institutional, are both independent and non-denominational; therefore, there they have no denominational axes to grind.

II. Discussion. Introduction.

Matthew Chapter 13 – Part -4 -The Parables

A. As we consider the teaching of the parables, it is important for us to have an understanding of the context of the subject by understanding three significant factors. If we do not have a proper knowledge of either of the factors, confusion and error will enter into the correctness of the teaching of the subject of the parables.

B. Each of the factors relate to the understanding of the context of the word “Kingdom.” Many writers state that “Kingdom of Heaven and Kingdom of God” have the same meaning. Let’s consider the following verses.

1. Ps 103:19, “The Lord has established his throne in heaven; his kingdom extends over everything.” This verse explains the “Kingdom Of Heaven,” of which Yahweh wells, and in which only righteousness reigns.

2. 2 Sam 7:12-13. “When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever.” This prophecy is from Yahweh, to Nathan the prophet, to Israel’s king David. This Kingdom is the literal, earthly, Davidic “Kingdom of God,” over which Yeshua will establish and rule and reign for 1,000 years (Mt 24:29-30; Rev 20:1-6) at the end of the tribulation. During this period of time, it will begin with total righteousness. Survivors of the Tribulation, Per, Mt 25:34, 46b, who have come to faith in Christ will enter the Kingdom Age (Millennium), as “born again believers,” but not as having purified resurrection bodies (body, soul and spirit). Because these believers will exist in mortal bodies, they will be able to marry and conceive and bear children, in the Kingdom. Such children will also bear children, but of whom must come to belief in Christ. During the Kingdom Age, many such “kingdom born children” will not come to believe in Jesus, and will oppose the righteousness of Yahweh and Yeshua, and will rebel against Godliness at the end of the Kingdom Age (Rev 20:7-9).

3. Matt 13:11. Jesus answered them, “To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. Over which Yahweh has authority (Ps 103:19), there is a time period that He did not give prophetic knowledge to His Old Testament prophets, but has now given such understanding in the New Testament, e.g. Christ and the church (Eph 5:32); and the Rapture, 1 Cor 15:51).

4. Matt 13:1-52. These verses tell of the time during which Yeshua will be absent from the earth, and of the sinful conditions that will exist on earth during that time. This time period is often called a “mystery kingdom,” but it is actually a “mystery of Yahweh of whom is in heaven.” Such a period of time was not made known to Old Testament Jewish prophets, but now is being made known to pre-kingdom Jews, by John the Baptist, Mt 3:2, Yahweh, Mt 4:17; and the disciples, Mt 10:5-7. This mystery “of heaven” relates to the time that is elapsing between the first and second advents of Messiah, and is actually “the inter-advent age,” as opposed to “mystery kingdom, or kingdom of heaven” In this article, I have inserted “inter-advent age,” when it correctly identifies the terms, “mystery kingdom or kingdom of heaven.”

III. The Parables. Matthew Chapter 13:1-51.

A. Yeshua had occasionally used parables to illustrate His teaching (e.g., Mt 7:24-27; 9:15-17; 11:16-19; 12:43-45). Rising opposition led Him to use them more. Now, He began to use parables to reveal new truth about the kingdom. Chapter 13 contains Christ’s third major discourse in Matthew, “His Parables about the Kingdom.” Matthew presented the first two discourses as uninterrupted monologues by Messiah, except for a question and answer at Mt 18:21-22). He interrupted this third discourse frequently with narrative introductions.

B. The parables are divided into four spoken in public, and four spoken in private;

1. The evidence goes to show that the first four are the new treasures of truth, and the last four are the old (that is, truths revealed before).

2. Therefore, the present Age is presented in a series of eight progressive pictures, describing the course of the kingdom in mystery. (Mystery being truth which had not been told by God to Old Testament prophets).

C. The New Things.

1.The Seed and the Sower.

2.The Wheat and the Tares.

3. The Mustard Seed.

4. The Leaven.

D. The Old Things.

1.The Treasure.

2.The Pearl Of Great Price.

3. The Dragnet.

4. The Householder.

IV. The Parables Described.

In this article we will discuss the first two parables. In the following article will discuss the remaining parables.

A. A Parable Of The Sower (13:1-23).

1. The scene of this prophetic sermon of Yeshua was the Sea of Galilee. Because of the great multitudes thronging the shores, He went into a small boat a short distance from the shore, and by this means, was able to command a view of the entire multitude. While they stood, Christ sat in the boat in the role of a religious teacher.

2. The first paragraph does not have the precise formula of the later paragraphs, “The inter-advent age is likened unto,” but is, rather, an introductory parable, serving as a basis for all that follows. In the parable, a sower went forth to sow, sowing his seed upon four kinds of earth. Although sometimes the ground was prepared by plowing, in other cases, seed would be sown with no preparation whatsoever, which seems to be the case in this parable. Some of the seed fell on the wayside (i.e., the hard-beaten path), where there was no receptivity, and fowl came and devoured it. Some seed fell on the second type of soil defined as “stony places” (v. 5). This refers to stony ground with sufficient soil to allow the seed to sprout but with insufficient depth to allow adequate roots. Beginning to grow, the new plants withered in the heat of the sun.

3. Some seed fell among thorns, that is, soil that was good enough but full of weeds. Here, the competition of the thorns was too much, and the young plants were choked out. The fourth soil receiving the seed was described as “good ground” (v. 8), bringing forth seed up to one hundredfold. In each case, the seed is the same, but the difference is in the receptivity of the soil.

4. In the conclusion of His presentation of the parable of the sower, Yeshua made the challenge, “Who has ears to hear, let him hear” (v. 9). Later, after Christ had sent the multitude away (v. 36), the disciples came to Him to ask why He spoke unto them in parables. His explanation was that it was proper for them, His disciples, to know the mysteries of the inter-advent age, but to the people who were largely unbelieving, it was not. Christ declared the principle, “For whoever has, to him shall be given, and he shall have more abundance: but whoever has not, from him shall be taken away even that he hath” (v. 12). Accordingly, Messiah stated that He spoke in parables that the unbelievers might not understand and would thereby fulfill the prophecy of Isa 6:9-10, that the people would not hear the message. His disciples, however, were to be blessed by this new revelation which was not revealed to the prophets and the righteous men of old but was now being revealed to them (Mt 13:17). This confirms the previous definition of a mystery as a truth not revealed in the Old Testament but now revealed in the New Testament.

5. Some have found it difficult to harmonize the concept that truth is revealed in such a way that unbelievers cannot understand it. The point is that there is a long background of unbelief and disregard of previous revelation. Accordingly, when additional revelation is given to believers, it is couched in terms that only they will understand. In a sense, unbelievers have sinned away their day of opportunity. It is in keeping with the principle that darkness follows light that has been rejected.

6. In Mt 13:18-23, the parable of the sower is explained. The birds that devoured the seed by the wayside represented satanic influence, which supports the hardness of the heart that rejects the message. The seed on shallow ground pictured superficial reception of the Word, where the Word does not bear fruit. The seed among thorns depicted “the care of this world, and the deceitfulness of riches” which choke the Word and make it unfruitful (v. 22). The seed on the good ground, which brings forth fruit up to an hundredfold, represented the one who not only hears the Word but understands it and lets it bring forth its fruit abundantly.

7. As this parable makes plain, there is no anticipation in the present inter-advent age that there will be universal reception of the truth, as post-millenarians teach. Most of those who hear the message of the earthly Davidic kingdom will reject it. Some, however, will receive the message, cherish it in their heart, and believe in the truth of the kingdom. This first parable establishes the basic character of the present age, awaiting the return of the rejected King. The age will include some who believe, many who will not believe.

B. Parable of the Tares (13:24-30; 36-43).

1. In the second parable, Yeshua likewise used the figure of a sower, but this time, dealt with the character of the seed rather than its reception. In this parable, the sower sowed the good seed, described as wheat, and the enemy sowed tares, referring to rye grass, the darnel which often grows up with the wheat. One side effect of the darnel seed is that it is subject to a parasite fungus, which infects seed and is poisonous to both men and beasts.

2. In the parable, when the servants asked whether they should uproot the tares, the instruction was to let both go to the harvest time, because uprooting the tares would also uproot the wheat. Accordingly, Christ stated, “Let both grow together until the harvest” (v. 30). Magistrates and churches may remove the openly wicked from their society; the outwardly good who are unworldly worthless they must leave; for the judging of hearts is beyond their sphere.” At the harvest, the tares are gathered first, then the wheat is gathered into the barn.

3. In the interpretation in Mt 13:36-43, when the disciples later privately asked Yeshua concerning the meaning of this parable, He identified the field as our present age, the sower as the Son of man (Yeshua) who sowed the good seed, the enemy as the devil who sowed the tares. The good seed represented the children of the Davidic kingdom, and the tares the children of the wicked one, that is, the devil. The reapers were identified as the angels; the time of the harvest was “the end of this age,” or more properly translated, “the consummation of the current inter-advent age.” The judgment was described as a work of the angels, gathering out of the end of this present age any that would offend, and then casting them into a furnace of fire. The judgment is parallel to that described in Mt 25:31-46, where the sheep are separated from the goats (Gentiles). Ezekiel 20:34-38 (Jews).

4. Post-tribulationists have made much of the order of the judgment described in 13:30, that is, that the tares are gathered first and that later the wheat is gathered into the barn. This is used as an argument for post-tribulationism, or the teaching that the rapture occurs in connection with the establishment of the kingdom. This argument, however, is invalid.

5. Matthew Chapter 13 is not dealing specifically with the church age, which is the period between Pentecost and the rapture, but with the entire period of the inter-advent age, that is, the period between the first and second advents, during which the King (Yeshua) is absent from the earth, and which includes the period between the rapture and the second coming. The rapture is not in view at all. As far as the order of events is concerned, in the seventh parable, where the good and bad fish are separated, the order is reversed with the good gathered first. The Rapture (Thes 4:16-17) will precede the tribulation, which will remove Gentiles from the earth so that God can deal with Jews (Jer 30:7) to lead them to belief in Christ. The Rapture is the event that ends the Church Age.

6. A reasonable conclusion is that the order of events is indeed the destruction of the wicked and the ushering in of the righteous to the Davidic kingdom; however, both are simultaneous events in fulfillment, although actually the tares are destroyed before the kingdom is brought in fully.

7. The second parable, as a whole, makes clear the dual line of development within the sphere of profession, with the true believer not clearly identified until the time of judgment. This parable is not a picture of the universal triumph of the gospel, as the postmillennialists teach; neither is it a fulfillment of an earthly reign where Christ is supreme on earth. Rather it is the period before the return of the King, who was rejected in His first coming.

V. Consider.

1. “The Kingdom of Heaven relates to the dwelling place of God, and his overall sovereignty over the world that He created (Ps 103:19). There are writers who state that the Kingdom Of Heaven and the Kingdom Of God are the same. The significance of Kingdom of God is that it is the literal, earthly, 1,000 year time of the reign of Yeshua, over all of Yahweh’s created world, and is established by Yeshua when He returns to earth from Heaven at the end of the tribulation (Mt 24:29-30), We can conclude that the kingdom of God is the same as the Messianic Kingdom, and the Davidic Kingdom, but not of the Kingdom of Heaven. When Matthew writes “Kingdom Of Heaven,” he is discussing the time and conditions that exist, and is existing, between the two advents of Yeshua. The “Kingdom of God, Davidic Kingdom, Messianic kingdom, Millennial Kingdom,” also relate to the gift of Yahweh to Israel, through the Abrahamic Covenant.

2. Matthew uses the phrase “kingdom of heaven” thirty-one times, and is the only gospel writer who uses it at all. The other three use “kingdom of God.” It is probable that Matthew used kingdom of heaven because it was more understandable to his primarily Jewish readers. Jews would not speak God’s name (Yahweh), and would often substitute heaven when referring to Him, much as we do in such expressions as “heaven smiled on me today.” Also, it is important to remember that when Matthew states “kingdom of heaven,” he is relating to the inter-advent age that exists between the first and second advents of Messiah. There are writers who also relate to the “inter-advent age” as the “mystery kingdom.” The “mystery” is that the inter-advent age is a time period of which Old Testament prophets were not given any prophetic knowledge by Yahweh.

3.Kingdom of Heaven is relatable to the time in which we are now living (the inter-advent age), in which saved and unsaved people live, “side by side.” At the end of the inter-advent age the wheat (saved) and tares (unsaved) will be separated,with only the saved entering the Kingdom Age.

Matthew Chapter 13 – Part 3 – The Parables

Matthew Chapter 13-Part-3-The Parables

I. Introduction. The information in this paragraph is provided so that new readers will have an understanding of the sources of information for the articles that are written.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

7. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

8. It is important to know that the Gospel of Matthew is not a Christian apologetic, in that there was no offer of a Christian personal salvation, or loss of such salvation.

a. The offer of salvation that Jesus offered to first Century Israel,was that of a national salvation of Israel from the persecution of Gentile empires, which would be based on the acceptance by Israel of Jesus being God’s chosen King of the earthly Kingdom of God, that was, and still is, yet future(30 A.D.).b. The audience of Jesus was Jews of first century Israel (30 A.D.). Matthew wrote the Gospel, after the Day Of The Jewish Feast Of Pentecost (33 A.D.), when Jews came to belief in Christ as their personal Savior. Matthew’s Gospel was written to Jews whom had believed in Christ for Salvation, to make known to those Jews that Jesus was God’s choice to be the King of the Kingdom of God on earth (which is still yet future).c. The date of the writing of Matthew’s Gospel was prior to the destruction of Jerusalem (70 A.D.), and was likely to have been between 50 and 60 A.D., although the preferred date is 51 A.D. Jews whom had come under the OT teaching of Jesus in 30 A.D. (Book of Matthew), would have been present during the “Day of the Jewish Day of Pentecost,” when the Apostle Peter preached the first Gospel message of the Christian Dispensation (Acts 2:1-36, 33 A.D.).

10. My resources, both individual and institutional, are both independent and non-denominational; therefore, there they have no denominational axes to grind.

Matthew Chapter 13-Part-3-The Parables

II. Discussion. Matthew Chapter 13. Mysteries Of The Inter-Advent Age

A. Introduction.With.some.repetition.for.reinforcement.

1. The 13th chapter of Matthew marks a new division in the gospel, in which Yeshua addresses Himself to the problem of what will occur when He goes back to heaven as the rejected King. The gospel of Matthew began with the proofs that Christ was indeed the promised Son who would reign on the throne of David (chap. 1), supported by the visit of the wise men and the early ministry of John the Baptist (chaps. 2-3). After His temptation, Messiah presented the principles of His coming kingdom in the Sermon on the Mount (chaps. 5-7), emphasizing spiritual and moral principles that govern the earthly Davidic Kingdom of God (2 Sam 7:8-16), but especially as these applied to the prophesied kingdom on earth, which the Messiah-King was to bring when He came. The Sermon on the Mount accordingly has truths that were to have their fulfillment in the millennial kingdom age, as well as truths that related to the Jews of first century Israel.

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

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

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

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

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

7. Yeshua deliberately adopted the parabolic method of teaching at a particular stage in His ministry for the purpose of withholding further truth about Himself and the inter-advent age from the crowds, who had proven themselves to be deaf to His claims and irresponsive to His demands. From now onward, when addressing the unbelieving multitude, Christ speaks only in parables (34), which He interprets to His disciples in private.”

8. In this chapter are presented in the seven parables the mysteries of the inter-advent age, as they had been determined by Yahweh. Only Matthew records seven parables. The parables of the sower and mustard seed are found in Mk 4:1-9, 13-20, 30-32, and Lk 8:5-15. The parable of the leaven is found in Lk 13-20-21. The other four parables are only in Matthew. The other four parables are only in Matthew. The parables are designed to reveal the mysteries of the kingdom, that is, the present inter-advent age.

9. “Mystery” refers to truth that was not revealed in the Old Testament but is revealed in the New Testament. More than a dozen such truths are revealed in the New Testament, all following the basic definition of Col 1:26, which defines a mystery as that “which hath been hidden from ages and from generations, but now is made manifest to his saints.” A mystery truth, accordingly, has two elements.

a. First, it has to be hidden in the Old Testament and not revealed there.

b. Second, it has to be revealed in the New Testament. It is not necessarily a reference to a truth difficult to understand, but rather to truths that can be understood only on the basis of divine revelation.

c. We may also add that Godly ordained mysteries, as they are discussed in this chapter, are not in the same context as those of murder mysteries, and such.

10. The Old Testament reveals, in clear terms, the earthly reign of Christ when He comes as King to reign on the throne of David (which truths are not mysteries). Matthew 13 introduces a mystery inter-advent age that had not been made known by Yahweh to Old Testament Jewish prophets. This mystery age is one of conditions on earth during the period that Messiah is physically absent from the earth, prior to His second coming. Therefore, the mysteries of the kingdom deal with the time period between the first and second advents of Christ, and not of those that will be present during the millennial kingdom which will follow the second coming.

B. The Time Element In Review.

1. The time element in Matthew thirteen. shows that these parables are limited to the inter-advent period.

2. “The kingdom of the heavens has become like unto.” This sets the time limit for the beginning of the subject matter involved. In other words, the kingdom of heaven was assuming the form described in the parables at that time when Christ was personally ministering on the earth.

3. The end of the time period covered by these parables is indicated by the phrase “the consummation of the age,” or “the end of the age.” (verses 39-49). This is the time of the Second Advent of Christ when He shall come in power and great glory.

4. It is clear that these parables are concerned only with that time between the days when Christ spoke them on earth, and the end of this age. This gives a clue to the meaning of the phrase “the mysteries of the kingdom of heaven.”

5. “The Kingdom of Heaven relates to the dwelling place of God, and his overall sovereignty over the world that He created (Ps 103:19). There are writers who state that the Kingdom Of Heaven and the Kingdom Of God are the same. The significance of Kingdom of God is that it is the literal, earthly, 1,000 year time of the reign of Yeshua, over all of Yahweh’s created world, and is established by Yeshua when He returns to earth from Heaven at the end of the tribulation (Mt 24:29-30), We can conclude that the kingdom of God is the same as the Messianic Kingdom, and the Davidic Kingdom, but not of the Kingdom of Heaven. When Matthew writes “Kingdom Of Heaven,” he is discussing the time, and conditions that exist, and is existing, between the two advents of Yeshua. The “kingdom of God, Davidic Kingdom, and Messianic kingdom” also relate to the gift of Yahweh to Israel, through the Abrahamic Covenant.

6. Matthew uses the phrase “kingdom of heaven” thirty-one times, and is the only gospel writer who uses it at all. The other three use “kingdom of God.” It is probable that Matthew used kingdom of heaven because it was more understandable to his primarily Jewish readers. Jews would not speak God’s name (Yahweh), and would often substitute heaven when referring to Him, much as we do in such expressions as “heaven smiled on me today.” Also, it is important to remember that when Matthew states “kingdom of heaven,” he is relating to the inter-advent age that exists between the first and second advents of Messiah. There are writers who also relate to the “inter-advent age” as the “mystery kingdom.” The “mystery” is that the inter-advent age is a time period of which Old Testament prophets were not given any prophetic knowledge by Yahweh.

Matthew 13-Part-2-The Parables.

I. Introduction. The information in this paragraph is provided so that new readers will have an understanding of the sources of information for the articles that are written.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

7. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

8. It is important to know that the Gospel of Matthew is not a Christian apologetic, in that there was no offer of a Christian personal salvation, or loss of such salvation.

a. The offer of salvation that Jesus offered to first Century Israel,was that of a national salvation of Israel from the persecution of Gentile empires, which would be based on the acceptance by Israel of Jesus being God’s chosen King of the earthly Kingdom of God, that was, and still is, yet future(30 A.D.).b. The audience of Jesus was Jews of first century Israel (30 A.D.). Matthew wrote the Gospel, after the Day Of The Jewish Feast Of Pentecost (33 A.D.), when Jews came to belief in Christ as their personal Savior. Matthew’s Gospel was written to Jews whom had believed in Christ for Salvation, to make known to those Jews that Jesus was God’s choice to be the King of the Kingdom of God on earth (which is still yet future).c. The date of the writing of Matthew’s Gospel was prior to the destruction of Jerusalem (70 A.D.), and was likely to have been between 50 and 60 A.D., although the preferred date is 51 A.D. Jews whom had come under the OT teaching of Jesus in 30 A.D. (Book of Matthew), would have been present during the “Day of the Jewish Day of Pentecost,” when the Apostle Peter preached the first Gospel message of the Christian Dispensation (Acts 2:1-36, 33 A.D.).

10. My resources, both individual and institutional, are both independent and non-denominational; therefore, there they have no denominational axes to grind.

II. Discussion. Inter-Advent Age

A. In this 13th chapter of Matthew are presented, in the seven parables, the mysteries of the inter-advent age. Only Matthew records seven parables. The parables of the sower and mustard seed are found in Mk 4:1-9, 13-20. 30-32, and in Lk 8:5-15. The parable of the leaven is found in Lk 13:20-21. The other four parables are only in Matthew. The parables are designed to reveal the mysteries of the inter-advent age, that is, the present age in which we are living.

B. “Mysteries,” refers to truth that is not revealed in the Old Testament, but is revealed in the New Testament.

C. More than a dozen such truths are revealed in the New Testament, all following the basic definition of Col 1:26, which defines a mystery as that “which has been hidden from ages and from generations, but now is made manifest to God’s saints.” A mystery truth, accordingly, has two elements.

1. First, it has to be hidden in the Old Testament and not revealed there.

2. Second, it has to be revealed in the New Testament. It is not necessarily a reference to a truth difficult to understand, but rather to truths that can be understood only on the basis of divine revelation.

D. The Old Testament reveals, in clear terms, the earthly reign of Christ when He comes as King to reign on the throne of David (which truths are not mysteries). Mt 13 introduces an age (the inter-advent age) during which the King (Jesus) is physically absent from the earth, prior to His second coming. The mysteries of the inter-advent age, accordingly, deal with the period between the first and second advents of Christ, and not the millennial kingdom which will follow the second coming.

III. Discussion. The Parable Of The Sower.

A. The scene of this prophetic sermon of Jesus was the Sea of Galilee. Because of the great multitudes crowding the shores, Jesus went into a small boat a short distance from the shore, and by this means, was able to command a view of the entire multitude. While they stood, He sat in the boat in the role of a religious teacher. The first paragraph does not have the precise formula of the later paragraphs, “The kingdom of heaven is likened unto,” but is, rather, an introductory parable, serving as a basis for all that follows.

1. In the parable, a sower went forth to sow, sowing his seed upon four kinds of earth. Although sometimes the ground was prepared by plowing, in other cases, seed would be sown with no preparation whatever, which seems to be the case in this parable.

2. Some of the seed fell on the wayside (i.e., the hard-beaten path) where there was no receptivity, and fowls came and devoured it. Some seed fell on the second type of soil defined as “stony places” (v. 5). This refers to stony ground with sufficient soil to allow the seed to sprout but with insufficient depth to allow adequate roots. Beginning to grow, the new plants withered in the heat of the sun.

3. Some seed fell among thorns, that is, soil that was good enough but full of weeds. Here, the competition of the thorns was too much, and the young plants were choked out.

4. The fourth soil receiving the seed was described as “good ground” (v. 8), bringing forth seed up to one hundredfold. In each case, the seed is the same, but the difference is in the receptivity of the soil.

B. In the conclusion of His presentation of the parable of the sower, Jesus made the challenge, “Who hath ears to hear, let him hear” (v. 9). Later, after Christ had sent the multitude away (v. 36), the disciples came to Him to ask why He spoke unto them in parables. His explanation was that it was proper for them, His disciples, to know the mysteries of the inter advent age, but to the people who were largely unbelieving, it was not.

1. Christ declared the principle, “For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath” (v. 12). Accordingly, Christ stated that He spoke in parables that the unbelievers might not understand and would thereby fulfill the prophecy of Isa 6:9-10 (Read this passage) that the people would not hear the message. His disciples, however, were to be blessed by this new revelation which was not revealed to the prophets and the righteous men of old but was now being revealed to them (Mt 13:17). This confirms the previous definition of a mystery as a truth not revealed in the Old Testament but now revealed in the New Testament.

2. Some have found it difficult to harmonize the concept that truth is revealed in such a way that unbelievers can not understand it. The point is that there is a long background of unbelief and disregard of previous revelation. Accordingly, when additional revelation is given to believers, it is couched in terms that only they will understand. In a sense, unbelievers have sinned away their day of opportunity. It is in keeping with the principle that darkness follows “light-rejected.”

C. In Mt 13:18-23 the parable of the sower is explained. The birds that devoured the seed by the wayside represented satanic influence, which supports the hardness of the heart that rejects the message. The seed on shallow ground pictured superficial reception of the Word, where the Word does not bear fruit. The seed among thorns depicted “the care of this world, and the deceitfulness of riches” which choke the Word and make it unfruitful (v. 22). The seed on the good ground, which brings forth fruit up to a hundredfold, represents the one who not only hears the Word but understands it and lets it bring forth its fruit abundantly. But, notice the total implications of vs 23: “But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty.” Notice the downward spiral of righteousness in the inter-advent age. Without the presence of the King, Jesus, instead of a spiritual ascent of behavior, there is a fall of righteousness from “100%, to 60% to 30%. Conditions of spiritual godliness during the inter-advent age will decline rapidly, and forcefully. Things will not become better on earth, but will decline greatly. Without Jesus, as king, the occupants of the earth will be ungodly in the way that they live.

D. As this parable makes plain, there is no anticipation in the present age that there will be universal reception of the truth, as post millenarians teach. Most of those who hear the message of the kingdom will reject it. Some, however, will receive the message, cherish it in their heart, and believe in the truth of the kingdom. This first parable establishes the basic character of the present age, awaiting the return of the rejected King. The age will include some who believe, and many who will not believe.

E. Concerning the next move of God, it will be “the rapture of the Church.” At that time Jesus will descend from Heaven in the air, not touching Earth, and will “catch up” (harpazo) all believers in Christ, deceased and living (1 Thes 4:16-17). After the rapture of the Church, all unbelievers (Jew and Gentile) will be left behind to deal with the tribulation judgments of God during the “tribulation,” and the oppression of Satan and the anti-Christ. “Also,” with the church out of the way, God will deal with unbelieving Jews to bring them to personal salvation through faith in Christ. (Jer 30:7;Alas! For that day is great, So that none is like it; And it is the time of Jacob’s trouble, But he shall be saved out of it.)

Matthew Chapter 13 – Part 1 – Mysteries of God

I. Introduction. The information in this paragraph is provided so that new readers will have an understanding of the sources of information for the articles that are written.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

7. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

8. It is important to know that the Gospel of Matthew is not a Christian apologetic, in that there was no offer of a Christian personal salvation, or loss of such salvation.

a. The offer of salvation that Jesus offered to first Century Israel,was that of a national salvation of Israel from the persecution of Gentile empires, which would be based on the acceptance by Israel of Jesus being God’s chosen King of the earthly Kingdom of God, that was, and still is, yet future(30 A.D.).b. The audience of Jesus was Jews of first century Israel (30 A.D.). Matthew wrote the Gospel, after the Day Of The Jewish Feast Of Pentecost (33 A.D.), when Jews came to belief in Christ as their personal Savior. Matthew’s Gospel was written to Jews whom had believed in Christ for Salvation, to make known to those Jews that Jesus was God’s choice to be the King of the Kingdom of God on earth (which is still yet future).c. The date of the writing of Matthew’s Gospel was prior to the destruction of Jerusalem (70 A.D.), and was likely to have been between 50 and 60 A.D., although the preferred date is 51 A.D. Jews whom had come under the OT teaching of Jesus in 30 A.D. (Book of Matthew), would have been present during the “Day of the Jewish Day of Pentecost,” when the Apostle Peter preached the first Gospel message of the Christian Dispensation (Acts 2:1-36, 33 A.D.).

10. My resources, both individual and institutional, are both independent and non-denominational; therefore, there they have no denominational axes to grind.

II. Introduction. Mysteries

A. “Mysteries” refers to truth that was not revealed in the Old Testament but is revealed in the New Testament. It is not necessarily a reference to a truth difficult to understand, but rather to truths that can be understood only on the basis of divine revelation. The inter-advent age, accordingly, deals with the period between the first and second advent of Christ and not the millennial kingdom which will follow the second coming. Such mysteries are:

1. (Mt 13:11) The Inter-Advent Age, erroneously referred to as “the mysteries of the kingdom of Heaven. and the Mystery Kingdom.

2. (Rom 16: 25) the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past.

3. Eph 3:3, the mystery here is the gospel of Christ.

4. Lk 24:45. OT prophecies of Messiah could now be understood, once the mystery was revealed ( 1 Pet 1:1-12).

5. (1 Cor 15:51-58) The rapture of the church described in vs 51-58 was a mystery unknown in the OT but now revealed. “we will not all sleep, i.e., die (1 Cor 4:15). Some will be alive when Christ returns, but all will “be changed.

6. (Eph 3:3) The mystery spoken of here is not that Gentiles would be blessed (for that was predicted in the OT; e.g., Gen 12:3).

7. Other mysteries are found in Mt Rom 11:15; Eph 5:32; 6:19; Col 1:27; 2:2; 4:3; 2 Thes 2:27; 1 Tim 3:16; Rev 1:20; 17:5, 7.

B. The 13th chapter of Matthew marks a new division in the gospel, in which Jesus addresses Himself to the problem of what will occur when He goes back to heaven as the rejected King.

1. The gospel of Matthew began with the proofs that Jesus was indeed the promised Son who would reign on the throne of David (chap. 1).

2. Supported by the visit of the wise men and the early ministry of John the Baptist (chaps. 2-3).

3. After His temptation, Jesus presented the principles of His coming kingdom in the Sermon on the Mount (chaps. 5-7). 4. Emphasizing spiritual and moral principles that will govern the prophesied earthly kingdom of God on earth, which the Messiah-King will bring with Him when He returns to earth.

C. The Sermon on the Mount contained truths, that were immediately applicable to Jews in Christ’s day on earth, and other truths that were to have their fulfillment in the millennial kingdom. The message from Jesus to the first century Jews was, “if you want to be kingdom people, you should act like kingdom people. More than saving Israel from oppressive Gentile nations, the kingdom was to be one of morals and ethics, which was taught to Jews in their religious education, but which had been severely abandoned, by God’s chosen people (Deu 14:2).

D. Following the presentation of the principles of the kingdom, in Mt 8-10, the miracles which served as the prophesied credentials of the King were itemized. It became apparent, however, that increasingly, the Jews were rejecting these evidences that Jesus was indeed their Messiah and prophesied King.

E. Accordingly, in chapter 11, His rejection and the postponement of the kingdom were anticipated. In most severe language, Jesus itemized the Jews’ sinful rejection with severe indictment upon the cities where His mighty works were done. Chapter 11 closed with an invitation to individual first century Jewish believers in Yeshua/Jesus to come unto Him for rest.

F. The further rejection of Jesus is recorded in chapter 12, climaxing in the charge of the Pharisees that He performed His miracles in the power of the devil. Jesus likened the state of His wicked generation to a man possessed of eight evil spirits (12:45).

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

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

III. Parables’ Values

A. This 13th chapter, accordingly, does not only introduce a new subject and a new approach, but also involves a new method of teaching, namely that of parables. While many of the illustrations which Christ used were designed to make plain the truth, parables were intended to reveal the truth to these first century Jewish believers, and required explanation in order to understand them. In a sense, they were riddles which required a key, but supplied with the key, the truth became prophetically eloquent.

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

Matthew Chapter 12 – Part 3 – Jonah; Discipleship

I. Introduction. The information in this paragraph is provided so that new readers will have an understanding of the sources of information for the articles that are written.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

7. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

8. It is important to know that the Gospel of Matthew is not a Christian apologetic, in that there was no offer of a Christian personal salvation, or loss of such salvation.

a. The offer of salvation that Jesus offered to first Century Israel,was that of a national salvation of Israel from the persecution of Gentile empires, which would be based on the acceptance by Israel of Jesus being God’s chosen King of the earthly Kingdom of God, that was, and still is, yet future(30 A.D.).b. The audience of Jesus was Jews of first century Israel (30 A.D.). Matthew wrote the Gospel, after the Day Of The Jewish Feast Of Pentecost (33 A.D.), when Jews came to belief in Christ as their personal Savior. Matthew’s Gospel was written to Jews whom had believed in Christ for Salvation, to make known to those Jews that Jesus was God’s choice to be the King of the Kingdom of God on earth (which is still yet future).c. The date of the writing of Matthew’s Gospel was prior to the destruction of Jerusalem (70 A.D.), and was likely to have been between 50 and 60 A.D., although the preferred date is 51 A.D. Jews whom had come under the OT teaching of Jesus in 30 A.D. (Book of Matthew), would have been present during the “Day of the Jewish Day of Pentecost,” when the Apostle Peter preached the first Gospel message of the Christian Dispensation (Acts 2:1-36, 33 A.D.).

10. My resources, both individual and institutional, are both independent and non-denominational; therefore, there they have no denominational axes to grind.

II. Discussion.

A. Unbelieving Pharisees Seek a Sign

1. Having been challenged to face the evidence that Jesus was indeed what He claimed to be, the Pharisees, in their unbelief, asked for a spectacular sign. Jesus answered them in an indictment. He declared “An evil and adulterous generation seeks after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas” (v. 39). He then recited the facts of the experience of Jonah, how he was three days and three nights in the great fish, and He described this as a prophetic incident, anticipating that the Son of Man will be three days and three nights in the heart of the earth. In other words, He was predicting His death and resurrection as the supreme sign for those seeking evidence of His claims. In the incident of Jonah, the men of Nineveh repented, even though they were unbelieving Gentiles. Here Jesus, who was far greater than Jonah, was before His own people, and they would not believe.

a. Jesus is referred to as the “Son of Man” 82 times in the New Testament. In fact, “Son of Man,” is the primary title Jesus used when referring to Himself (e.g., Mt 12:32; 13:37; Lk 12:8 Jn 1:51. “Son of Man” came from the lips of Stephen as he was being martyred (Acts 7:56).

b. In reference to Jonah being three days and three nights in the great fish, the incident relates to the death of Jesus, and Jonah, both of whom rose from death, after both being in death for 3 days and three nights. Without the death of Jonah, there could have been no prophesy of Christ being raised from death.

(1) Ryrie Study Bible Note. Jonah 1:17. 3 days and 3 nights does not require 72 hours but only one 24 hour day plus parts of 2 other days. Our Lord said His burial would be the same length of time.

(2) Ryrie Study Bible Note. Mt 12:40. 3 days and 3 nights does not necessarily require that 72 hours elapse between Christ’s death and resurrection, for the Jews reckoned part of one day to as a whole day. So, this prophecy can be properly fulfilled if the crucifixion occurred on Friday. However, the statement does require an historical Jonah who actually was swallowed by a great fish.

(3) 3 days 3 nights. The following verses relate to the resurrection of Christ on the “third day.” Mt 16:21, 17:23, 20:19. Lk 9:22,18:23, 24:7, 24:46. Acts 10:40. 1 Cor 15:4

2. Without the death of Jonah, there could have been no connecting prophetic relationship between Jonah Christ.

B. True Discipleship. 12:46-50

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

Matthew Chapter 12. Part 2. Exorcisms; Pharisee Accusations Of Jesus

Deuteronomy 14:2 states that Israel is God’s chosen people.

I. Introduction. The information in this paragraph is provided so that new readers will have an understanding of the sources of information for the articles that are written.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

7. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

8. It is important to know that the Gospel of Matthew is not a Christian apologetic, in that there was no offer of a Christian personal salvation, or loss of such salvation.

b. The audience of Jesus was Jews of first century Israel (30 A.D.). Matthew wrote the Gospel, after the Day Of The Jewish Feast Of Pentecost (33 A.D.), when Jews came to belief in Christ as their personal Savior. Matthew’s Gospel was written to Jews whom had believed in Christ for Salvation, to make known to those Jews that Jesus was God’s choice to be the King of the Kingdom of God on earth (which is still yet future).

c. The date of the writing of Matthew’s Gospel was prior to the destruction of Jerusalem (70 A.D.), and was likely to have been between 50 and 60 A.D., although the preferred date is 51 A.D. Jews whom had come under the OT teaching of Jesus in 30 A.D. (Book of Matthew), would have been present during the “Day of the Jewish Day of Pentecost,” when the Apostle Peter preached the first Gospel message of the Christian Dispensation (Acts 2:1-36, 33 A.D.).

10. My resources, both individual and institutional, are both independent and non-denominational; therefore, there they have no denominational axes to grind.

11. Deuteronomy 14:2 states that Israel is God’s chosen people.

II. Discussion.

A. Others Healed On The Same Sabbath (12:15-21).

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

2. “Not to tell who He was.” Many were drawn to Christ because of His reputation as a healer, which may have been diverting attention from His primary role as Messiah.

3. For the OT quote, see Isa 42:1-4. Here is one of Matthew’s key descriptive traits. “Highlighting Jesus’s graciousness and gentleness.”

B. Pharisees Accuse Jesus Of Healing By Demonic Power (12:22-38).

1. Following the many miracles already recorded, an outstanding case of need was presented to the crowd in one who was demon possessed, and both blind and dumb. Such a pitiful person should have aroused the sympathy, even of the Pharisees. When Jesus, with amazing power, healed him so that he could both speak and see, and by inference cast out the demon, it brought amazement to the people, and they said, “Is not this the son of David?” (v. 23). The words relate to the promise of the Davidic Covenant (2 Sam 7:8-16, vs 12) that a descendant will rule from David’s throne during the Davidic Kingdom, Kingdom of God (Acts 2:29-36; 13:36-37).

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

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

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

5. There has been much misunderstanding about blasphemy against the Holy Spirit. Here, it is properly defined as attributing to Satan what is accomplished by the power of God. Such a sin is not unpardonable in itself, but rather because it rejects the person and work of the Holy Spirit, without whom repentance and restoration are impossible. As far as it applies today, it is not the thought that one seeking pardon will not find it, but rather that one who rejects the Holy Spirit will not seek pardon. It is the ultimate in unbelief. In verse 33, Jesus points out that a good tree brings forth good fruit and a bad tree brings forth bad fruit; they must judge Him on the basis of His works.

6. The unbelief of the Pharisees calls forth the strongest language. Christ addressed them, “generation of vipers,” or poisonous snakes. He declared that they were evil and therefore could not speak good and warned them that, as unbelievers, every idle word they speak will be called to account on the day of judgment. He concluded in Matthew 12:37, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned.”

a. This was addressed to the unsaved Pharisees, not to Christians who are justified by faith and whose sins have been forgiven.

b. The Day Of Judgment for Jews will be at the time the return of Christ to Earth at the end of the tribulation (Mt 24:29-31). Jews who do not come to belief in Christ will not be taken to heaven by Christ at the time of the Rapture (1 Thes 4:16-17). They will have to endure the oppression of the anti-Christ and the Godly Tribulation Judgments of God, for anyone who has not come to faith in Christ prior to his descent from heaven to earth (Rev 19:11-21; Zech 14:1-5,9; Mt 24:29-31).

(1) The post-tribulation judgment forJews is found in Ezekiel 20:33-44.

(2) For Jews and Gentiles who will be alive during the church age/age of grace, their judgment for salvation has been the result of their belief in Christ (Jn 3:16; Acts 16:31).

(3) For believers in Christ, their judgment for eternal rewards will occur after the rapture takes place (Thes 4:16-17) at the Judgment Seat of Christ (2 Cor 5:10). The believers who are caught up in the rapture have the promise of “never being separated from Christ” (1 Thes 4:17), and will know that due to their belief in Christ they will have eternal life (John 20:31). Also,believers in Christ are assured that eternal life begins”at the time of belief in Christ (John 17:3,”this is” eternal life). Only Non-believers will wait for judgment after the return of Christ to earth (Rev 20:10-15), and the Lake of Fire.

c. The day of judgment, as Jesus stated, must be considered in the context of the Jews that are listening to Jesus, in this OT time frame, and not to born again believers in Christ.

7. 12:31. “Blasphemy against the Spirit.” Technically, according to the scribes, blasphemy involved direct and explicit abuse of the divine name. . Jesus here teaches that it also may be the reviling of God by attributing the Spirit’s work to Satan. The special circumstances involved in this blasphemy can not be duplicated today; therefore, this sin can not can not now be committed. Jesus exhorted the Pharisees to turn and be justified (vs 33-37).

8. The situation of vs 24. “This man (Jesus) casts out demons only by Beelzebul the ruler of demons.” These are the words that provoked the reply of Jesus in 12:31. Nowhere in the Gospel according to John (a message for the whole world), or from Acts 2:1 forward, is this phrase ever used in relation to those in the NT era. John 1:29, “the Lamb of God who takes away the sin of the world” relates to the sin of unbelief. But, “unbelief”, being the sin that has no forgiveness, is corrected by an unbeliever coming to belief in Jesus, John 3:16.

9. The words by Jesus in Mt 12:32, “shall not be forgiven him, either in this age, or in the age to come.” “This age,” relates to the dispensation of Law, which extends until the death of Christ, and the beginning of the Church Age, which is the dispensation of grace (Acts 2:1). Nowhere in the teaching of the apostles are the words “blasphemy against the Holy Spirit” used. To say that no sin is unforgivable is to teach against the words of Jesus in John 10:28,”I give them eternal life and they will never perish.”In the age to come,” relates to the “kingdom age,”which is yet to come. The teaching of Jesus in Matt 12 (blasphemy) relates to the “slander” of Christ, which indicates the unbelief of the Pharisees, which will be conditioned to those in the kingdom age (which will follow the dispensation of grace). Only believers in Christ will enter the Kingdom, but their children will not necessarily be saved, and may “slander” Christ.

10. “12:38,” “believe the words.” Even if the Jewish leaders could not test the verbal claims of Jesus; they could see His works, and these miracles should have led them to acknowledge the truths of His claim.

11. It is important to remember that the Gospel of Matthew is not a Christian apologetic, in that there was neither an offer of a Christian personal salvation, nor loss of such salvation. The purpose of the teachings of Jesus to these first century Jews was to offer them the “kingdom,” which was based on the nation of Israel accepting Jesus as God’s chosen king of the coming kingdom (Deu 17:15). Such a salvation, which would be a salvation of the nation of Israel from Gentile nations (to be saved from those of whom would oppress Israel).

Gospel Of Matthew Overview

It is important to know that the Gospel of Matthew is not a Christian apologetic, in that there was no offer of a Christian personal salvation, or loss of such salvation.

A. The offer of salvation that Jesus offered to first Century Israel (30 A.D.), was that of a national salvation of Israel from the persecution of Gentile empires which would be based on the acceptance by Israel of Jesus being God’s chosen King of the earthly Kingdom of God that was, and still is, yet future.

B. The audience of Jesus was Jews of first century Israel (30 A.D.). Matthew wrote the Gospel, after the Day Of The Jewish Feast Of Pentecost (33 A.D.), when Jews came to belief in Christ as their personal Savior. Matthew’s Gospel was written to Jews whom had believed in Christ for Salvation, to make known to those Jews that Jesus was God’s choice to be the King of the Kingdom of God on earth (which is still yet future).

C. The date of the writing of Matthew’s Gospel was prior to the destruction of Jerusalem (70 A.D.), and was likely to have been between 50 and 60 A.D., although the preferred date is 51 A.D. Jews whom had come under the OT teaching of Jesus in 30 A.D. (Book of Matthew), would have been present during the “Day of the Jewish Day of Pentecost,” when the Apostle Peter preached the first Gospel message of the Christian Dispensation (Acts 2:1-36, 33 A.D.); this was a Jewish feast day, and Gentiles would not have been invited or welcome (Acts 10:28).

Matthew Chapter 12 – Part 1 – Accusations Against The Disciples and Jesus

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction. The information in this paragraph is provided so that new readers will have an understanding of the sources of information for the articles that are written.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

7. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

8. It is important to know that the Gospel of Matthew is not a Christian apologetic, in that there was no offer of a Christian personal salvation, or loss of such salvation.

a. The offer of salvation that Jesus offered to first Century Israel (30 A.D.), was that of a national salvation of Israel from the persecution of Gentile empires which would be based on the acceptance by Israel of Jesus being God’s chosen King of the earthly Kingdom of God that was, and still is, yet future.

10. My resources, both individual and institutional, are both independent and non-denominational; therefore, there they have no denominational axes to grind.

II. Discussion. I. A. Disciples Accused of Violating the Sabbath(12:1-8).

A. The growing rejection of the Pharisees, who earlier had been friendly to Jesus, becomes apparent in this chapter.

1. First, there are three incidents relating to the Sabbath, in which Jesus is accused of breaking the Mosaic law (Mt12:1-21).

2. Second, Jesus’ power is attributed to the devil (vv. 22-37).

3. Third, the Pharisees demand a sign other than miracles (vv. 38-50).

B. The opening incident tells how the disciples, walking through the green fields on the Sabbath, began to pluck ears of grain and eat them because they were hungry.

1. The Pharisees, on the alert for any ground of accusation of Jesus and His disciples, immediately accused them of doing that which is not lawful to do on the Sabbath. The hostility of the Pharisees began when Christ forgave sin (Mt 9:1-8) was increased by Jesus’ associating with publicans and sinners (vv. 9-13), and now is inflamed by Christ’s ignoring their petty rules about the Sabbath.

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

3. Although Jesus Himself had not participated in the act, He immediately defended His disciples, presenting three arguments.

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

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

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

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

II. Discussion. II. Jesus Accused of Violating the Sabbath by Healing (12:9-14).

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

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

III. Salvation through belief in Jesus.

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

B. Acts 16:31. “Believe in the Lord Jesus, and you will be saved.”

IV. What about the Commandments? From “My Jewish Learning.” (Rabbi Ronald H. Issacs)

The division of the commandments themselves is not at all certain. There are 13 sentences in the accepted Jewish version of the Ten Commandments (17 in the Christian), but it is difficult to ascertain with certainty from the text itself what comprises the first commandment, the second, and so forth. For while there are 13 “mitzvot”[commandments] to be found in the text, their allocation to the Ten Commandments can be done in a variety of ways. Thus there are different traditions.

Matthew 11 -Part 2 -Unbelief -Unrepentant Cities -Discipleship

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction. The information in this paragraph is provided so that new readers will have an understanding of the sources of information for the articles that are written.

B. The contents in this article, and those that follow, rely heavily on the writings of such theological scholars as those of the following faculty members of Dallas Theological Seminary (DTS), which was founded in 1924. DTS is well known for its curriculum on Eschatology (Study of last things).

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

7. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

8. It is important to remember that the Gospel of Matthew is not a Christian apologetic.

10. My resources, both individual and institutional, are both independent and non-denominational; therefore, there they have no denominational axes to grind.

II. Discussion.

A. Rejection by Jesus’s Generation. (11:16-19).

1. 11:16-17

The generation that Jesus spoke of consisted of the Jews to whom He offered the kingdom. Jesus must have observed children playing the marriage and funeral games that He referred to here, and He used them to illustrate the childish reaction of most of His adult contemporaries; the point was that the people found fault with whatever Jesus did. He did not behave or teach in harmony with what they wanted Him to do, or expected that Messiah would do. His concept of the kingdom was different from theirs. They wanted a King who would fit into, and agree, with their traditional understanding of the Messiah. Consequently they rejected Him. These first century Jews were rejecting both John’s (the Baptist) and Jesus’s (Messiah) ministries, even their own styles were exactly opposite. Eventually, the wisdom of both (John and Jesus) would be justified.

2. 11:118-19.

a. Even though John lived as an ascetic (austere, self-denying), as some of the Old Testament prophets did, most of the Jews rejected him and even charged him with demon possession. Jesus ate and drank with sinners, and many of the people criticized Him for lack of moderation and concluded that He despised the Law. If they had understood John, they would have understood Jesus.

b. Jesus justified John’s and His lifestyles. The Jews had criticized both John and Jesus for the ways they lived. Jesus’ point was that the good deeds that John and Jesus had done vindicated their choices to live as they did. Who could justifiably criticize them since they went about doing good? Wisdom in the Old Testament is almost a synonym for God in many places. Jesus claimed that He and John were living wisely, under God’s control, by behaving as they did. The Jews could make childish criticisms, but the lifestyles of John and Jesus argued for their credibility.

c. In spite of John’s doubts, Jesus supported and affirmed His forerunner to his disciples and his critics. John’s message was correct even if these Jews had developed some misgivings about it.

B. Rejection of Chorazin, Bethsaida, and Capernaum.

1. 11:20.

Jesus did not denounce these cities because they actively opposed His ministry. He did so because the residents refused to repent in spite of the many miracles that Jesus and His disciples had performed there.

2. 11:21-22.

a. “Chorazin stood about two miles northwest of Capernaum. This Bethsaida (fishing village) was probably the one on the northeast coast of the Sea of Galilee on the east side of the Jordan River. Tyre and Sidon lay on the Mediterranean coast to the north. The Old Testament prophets often denounced Tyre and Sidon for their Baal worship. Sackcloth and ashes were common ancient Near Eastern accouterments to mourning.

b. Jesus’ statement reveals that as God, He knew what the people of Tyre and Sidon would have done had they received the amount of witness that the Jewish cities had enjoyed. It also indicates that the reception of special revelation is a privilege, not a right. Furthermore when God judges, He will take into account the opportunity that people have had. There are degrees of punishment in hell as there are degrees of felicity in heaven (Mt 11:41; 23:13; Lk 12:47-48). Rom 1:20-2:16).

5. 11:23-24.

Capernaum was Jesus’ base, and He performed many miracles there, half of the 10 recorded in this section of the Gospel. It, like wicked Babylon, would suffer eternal damnation (Isa 14:15). Hades is the place of the dead (Mt 5:22; 16:). In view of the tower of Babel, and the Exile that the Jews regarded, Babylon as the worst of all cities. Sodom likewise was infamous for its wickedness (Mt 10:15). Jesus probably used the second person singular as a rhetorical device to address these cities. He addressed His audience with the plural “you” (Mt 11:22, 24.

C. The King’s Invitation To The Repentant.

1. 11:25-26.

a. Matthew’s connective “at that time” is loosely historical and tightly thematic. Jesus’ titles for God are appropriate in view of His prayer. “Father” focuses on Jesus’ sonship and prepares for Mt 11:27, whereas “Lord of heaven and earth” stresses God’s sovereignty and prepares for Mt 11:25-26. “These things” refer to the significance of Jesus’ miracles, the imminence of the messianic kingdom, and the implications of Jesus’ teaching.

[“As elaborated in the context, it [this revelation] concerns in greatest measure two matters. The one matter is the mysteries of the sovereignty of God in Heaven, now being revealed to mankind through Jesus. And the other is insight into Jesus’ identity as the Son of God (Mt 14:33; 16:16).]

b. The “wise and prudent [or learned]” are the self-sufficient Jews who rejected Jesus because they felt no need for what He offered. The “babes [or little children]” are the dependent who received Jesus’ teaching as needy individuals. Israel was not humble but proud. Consequently she could not understand the things that Jesus revealed to her.

c. It was God’s good pleasure to hide truth from some, and reveal it to others. This may make God appear arbitrary and unfair. However, Scripture reveals that God owes man nothing. God is not unjust because He hides truth from some while revealing it to others. Hiding things from some is evidence of God’s judgment, not His justice. That He extends mercy to any is amazing. That He extends it to those who are inadequate and totally dependent is even more incredible. Furthermore, because He hides truth from those who reject it, He shows mercy to them because He will justify all people by their response to the truth they have.

2. 11:27.

Here is another of Jesus’ claims to being the Son of God. Jesus claimed to be the exclusive revealer of God’s message that the “babes” received. Jesus has authority over those to whom He reveals God. Reciprocal knowledge with God the Father assumes a special type of sonship. It reflects relationship more than intellectual attainment. The only way people can know the Father is through the Son (Jn 14:6). Similarly there are some things about the Son that only the Father knows. Some of what the Son has chosen to reveal concerns the “yet to come kingdom on earth.”

3. 11:28.

a. This invitation recalls Jer 31:25, where God offered His people rest in the New Covenant (in the Kingdom on earth). The weary are those who have struggled long and toiled hard. The heavy-laden are those who stagger under excessive burdens.

b. Jesus, the revealer of God, invites those who feel their need for help that they cannot obtain themselves to come to Him (Mt 5:3; Rev 22:17). Israel’s spiritual leaders had loaded the people with burdens that were heavy to bear. The rest in view involves “yet future” kingdom rest (Heb 4) but it is a present reality too.

c. Throughout Israel’s history God held out the promise of rest if His people would trust and obey Him. The Promised Land was to be the scene of this rest. However, when Israel entered Canaan, under Joshua’s leadership, she enjoyed rest there only partially due to limited trust and obedience. As her history progressed, she lost much rest through disobedience. Now Jesus as her Messiah promised that the rest that she had longed for, for centuries, could be hers if she humbly came to Him. He provided this rest for anyone in Israel who came to Him in humble trust. He will provide this rest for Israel in the future in the Promised Land. This will take place when Jesus returns to earth to establish His kingdom.

4. 11:29-30.

a. The yoke that farmers put on their oxen is a metaphor for the discipline of discipleship. This is not the yoke of the Mosaic Law, but the yoke of discipleship to Jesus. Learning from Him involves assimilating what He reveals, not just imitating Him or learning from His experience.

b. Jesus is not only the authoritative revealer, He is also the humble Servant of the Lord. He deals gently with the weak (Mt 18:1-10; 19:13-15). Jesus quoted Jer 6:16, a passage that pointed to Him. The yoke of discipleship may involve persecution, but it is easy (good and comfortable). His burden is light compared to the loads Israel’s religious leaders imposed on their disciples.

Matthew 11 – Part 1 – Opposition To Jesus.

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction. The information in this paragraph is provided so that new readers will have an understanding of the sources of information for the articles that are written.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

7. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

8. It is important to remember that the Gospel of Matthew is not a Christian apologetic.

II. Discussion. “John The Baptist,” Matt 11:1-15.

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

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

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

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

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

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

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

H. How can we explain this contrast? The key may be found in that John is described as one “born of women,” probably referring to the sinful descent of men from Eve (Job 14:1; 15:14; 25:4; Ps 51:5). Because of his great mission in preparing the way for Christ, John is declared to be greater than the prophets who had predicted Christ. The privilege of God’s servants who will live in the presence of Christ in the millennial kingdom, however, is even greater, as this will be the complete fulfillment of Messianic prophecy. The question of John, of why God permits the wicked to triumph in their violence was recognized by Jesus when He stated, “And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force” (Mt 11:12) pointed out that Jesus, until now, the prophets prophesied the future triumph but did not realize it (v. 13). Both John the Baptist and Jesus were to suffer at the hands of wicked men and die; this is the main significance of what Jesus said. The interpretation that He called here for resolute courage on the part of the disciples is not the main point. In closing His comment on John the Baptist, Jesus added, “And if [you] will receive it, this is Elias, which was for to come” (v. 14). This must be interpreted in the light of Mt 17:10-13, where John the Baptist is again related to fulfilling the prophecy of Mal 4:5-6, that Elijah the prophet would come before the day of the Lord. Some expositors find complete fulfillment of the prophecy about the coming of Elijah in John the Baptist. Others identify one of the two witnesses in Revelation 11:3 as Elijah sent back to earth. In the light of Christ’s explanation in Mt 17:10-13, it is questionable whether any future appearance of Elijah is necessary. Jesus closed His commendation of John the Baptist with the exhortation, “He that hath ears to hear, let him hear” (11:15). The test of faith that comes as we await God’s future triumph is common to all believers.

II. Verse study.

A. John 1:29.

1. “The sin of the world.” No longer just the sins of Israel (Isa 53:4-12). 1 John 2:2, “Christ is the only offering that satisfies God concerning sin.” (Rom 3:25). Christ died for the sins of the world, the entire human race.

2. 1 John 1:7, “the blood of Jesus cleanses us from all sin.” It is a continual cleansing of sin that takes place in the life of a believer. It is not “our sins” that keep us from a saving relationship with God; “the sin” of unbelief is the sin that is unpardonable and separates us from eternal life with God. Of course, when anyone comes to belief in Christ, “the sin of unbelief” is no longer a part of our life, and we are in a state of “belief in Christ.”

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

4. John 3:18 “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God.”

5. John 3:36 “ He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.”

6. John 8:24 “Therefore I said to you that you will die in your sins; for unless you believe that I am He you will die in your sins.”

7. John 11: 25-26 ““I am the resurrection and the life; he who believes in Me will live even if he dies, and everyone who lives and believes in Me will never die.”

8. John 20:30-31, “Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.”

9. The key to eternal life is belief in Christ.

B. Revelation 11:3.

It would seem best to conclude that the identity of these men is uncertain. They, in all probability, are not men who lived before and have been restored, but are two men raised up as a special witness, to whom sign-working power is given. Their ministry is one of judgment, as their sackcloth clothing indicates. They are slain by the beast (Rev. 13:1-10). (Dr. J. Dwight Pentecost).

Matthew Chapter 10 – Part 2 – The Cost And Reward Of Discipleship

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction. The information in this paragraph is provided so that new readers will have an understanding of the sources of information for the articles that are written.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

7. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

8. It is important to remember that the Gospel of Matthew is not a Christian apologetic.

II. Discussion. Jesus now tells his Apostles of the plans and promises that He has for them, as well as for those whom will come to belief in Him through the ministry efforts of the Apostles.

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

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

1. The term, “soul,” is often related to “spirit.” Consider 1 Thes 5:23, “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” Soul relates to our mind, will, emotions, Spirit relates to the inner part of us that is born in a sinful condition, and must be born again, “made righteous” (John 3:3) in order for mankind to enter the Kingdom of God. “Jesus answered and said to him, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.”

2. The new birth is accomplished by God’s Holy Spirit (John 3:8) “The wind blows where it wishes, and you hear the sound of it, but can not tell where it comes from and where it goes. So is everyone who is born of the Spirit.” The responsibility of mankind is to believe in Christ (John 3:16) ““For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.” The result of belief in Christ is stated in Rom 8:1, “Therefore there is now no condemnation for those who are in Christ Jesus.” Such condemnation will be that of the Lake of Fire (Rev 20:15, “And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire..”)

3. The immediate result of anyone being in Christ is stated in 2 Cor 5:17, “Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.” (The new creature is that of having a new, born again, spirit, that is as pure as the spirit of Christ.). There will be an inner spiritual eternal existence of John 14:20, “In that day you will know that I am in My Father, and you in Me, and I in you.” It is that inner dwelling of spirits that provides us with an expectant hope of eternal life with God which is (Col 1:27. “Christ in you, the hope of glory.” )

4. The spiritual state of all mankind is that of darkness (John 1:5). Jesus dispels darkness by giving light to all who are in the world (John 1:9). Those whom receive Christ become children of God, by believing in the Name of Jesus (John 1:12). The relationship of God in relation to darkness is that there is not darkness “within him” (1 John 1:5) “God is light, and in Him is no darkness at all.”

5. Once we are “in Christ,” “in God,” there is no escape, no extraction from that spiritual relationship. Jesus explains such eternal security in John 10:28-30, ” 28 I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. 29 My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand. 30 ! and the Father are one.”

6. God is very intentional for his desires for those whom He saves, “they remain saved.” e.g. 1 Thes 4:3, ” this is the will of God, your sanctification;.” hagiasmós/sanctification (the process of advancing in holiness); use of the believer being progressively transformed by the Lord into His likeness (Strong’s Exhaustive Concordance).

7. It is God’s will for his believers to become like Christ. There is nothing that anyone can do to alter the results of God’s will, neither the believer, nor anyone, nor anything else.

8. The power of God is awesome. Consider Gen 1:1-3. “1 In the beginning God created the heavens and the earth. 2 The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters. 3 Then God said…”.

9. God spoke the world into existence. No one is more powerful than God, or His Word. No one can change anything that God has done, or anything that He has purposed through His word. 2 Tim 3:16 “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness. “When we are in Christ, nothing, nobody, can remove us from His Presence or His Will for our lives.

Matthew Chapter 10 – Part 1 – Apostles Named And Sent

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction. The information in this paragraph is provided so that new readers will have an understanding of the sources of information for the articles that are written.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

7. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

8. It is important to remember that the Gospel of Matthew is not a Christian apologetic.

II. Discussion.

A. Twelve Apostles Named And Given Authority (10:1-6).In connection with Christ’s commissioning the 12 disciples to preach, accompanied by power to cast out unclean spirits and to heal disease, Matthew names the 12 apostles in pairs, unlike the other gospels, possibly indicating that they were sent forth in pairs. Those named as apostles are commissioned and sent forth to perform a ministry on behalf of God.

B. Apostles Sent Onto To Israel. (10:6-23). Notice that the Apostles were sent, only to Jews.

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

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

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

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

5. Verses 21-23 brings about verses in need of contextual discussion.

a. These verses are a prediction of persecution in those days (of the natural lives of the apostles), and of those in their mortal lives in the Tribulation before the second coming of Christ (Mt 24:9-14). Such unnatural acts against members of one’s own family have taken place under totalitarian regimes in the past and in modern times.

b. vs 22. It has been taught that we, today, must “endure” to the end to be saved, or we will lose our salvation. Mt 24:13 provides the context, “But he who endures to the end shall be saved.”

c. Context 1. Matthew 24-25 is used by Jesus to explain the things that will happen on earth while there is no Davidic King ruling over the world, such as in the person of Jesus. Mt 24: 13 tells of those in the Tribulation who physically survive the persecution of the forces of Anti-Christ that “will be saved” (from death), at the return of Christ from heaven (Mt 24:29-30) and will enter the kingdom in physical bodies. In now way, do either of these verses state that a spiritually saved person will lose their salvation, either before the Tribulation, or during the Tribulation. The saved of the world prior to the Tribulation will be “caught up to heaven” (Jn 14:1-6; 1 Thes 4:16-18; 1 Cor 15:50-54) and will not be present on earth during the time of “Jacob’s distress” (Jer 30:7, the tribulation).

d. Context 2. The message that is preached today in the Church Age, and the message proclaimed during the Tribulation period, calls for turning to Jesus for Salvation. However, in the Tribulation the message will stress the coming kingdom (Mt 24:14), and those who then turn to Christ for salvation will be allowed entrance into the kingdom (Mt 25:34). Apparently, many will respond to that message (Rev 7:9-10).

e. Context 3. John 17:3. “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” This verse is that of a textbook definition of eternal security for the believer in Christ. “This is” eternal life. Not, this will be, or this may be., but “IS” from the time of belief, forward. “That they may know you,” that is by an intimate relationship,” e.g. Gen 4:1 “lay,” Mt 1:25, “had….union.” These two relationship examples are those of sexual unions that can not be undone. “Once those acts have happened, they can not be “unhappened.” The only true God, and Jesus Christ whom You have sent. So, the context of John 17:,3, is that eternal life IS the result of an intimate relationship “of belief” with God the Father, through God the Son, being empowered by God the Holy Spirit. THIS IS tells of a relationship that is present at the time of ‘KNOWING GOD,” and will continue forward. To know, as has been shown, is to be intimate with, such as in a sexual intimate act; with such an intimate act taking place, and can not be “udone.”When we are spiritually “in Christ,”(2 Cor 5:17), and Christ is spiritually in us (Rom 8:11), which is our expectant hope of eternal life (Col 1:27), no one can remove the Spirit of Christ from our spirit, not even us (John 10:28-30).

f. Context 4. Jude 1:1. “To those who are called, sanctified by God the Father, and preserved in Jesus Christ:” “Called and sanctified” refer to being selected and set apart as His holy people at salvation (Rom 1:17); “preserved” means salvation secured for eternity (Jn 6:37-44; 17:11, 12; Rom 8:29-39). (note fromJeremiah Study Bible).

g. Context 5. 1 Thes 4:3. “For this is the will of God, your sanctification,” Sanctification is described as: “Paul assures them of God’s eternal plan; that He “loved” them (Rom 5:8), “chose” them, saved them, “called” them, and has invited them to share in Christ’s “glory” (Rom 8:28). (note from Jeremiah Study Bible. 2 Thes 2:14-14).

Matthew Chapter 9 – 1-17 – The Authority of The King To Forgive Sin – The Call Of Matthew

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction. The information in this paragraph is provided so that new readers will have an understanding of the sources of information for the articles that are written.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.)

II. Discussion.

A. The Healing Of A Paralyzed Man (9:1-8).

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

2. Replying to the unspoken objection, Jesus posed the question as to whether it was easier to say, “Thy sins be forgiven thee,” or to say, “Arise and walk.” Obviously, merely to say either was easy. In the case of forgiveness of sins, there would be no way to demonstrate whether it had been accomplished, but to say, “Arise and walk,” would have the testimony of immediate healing. To demonstrate His power to do both, however, Jesus then said to the man, “Arise, take up thy bed, and go unto thine house” (9:6). Before them all, the man arose from his sick bed, taking up the portable couch on which he was lying, and departed as the multitude marveled.

3. This miracle closes the second group of three, demonstrating Christ’s control over nature, the demon world, and His power both to heal disease and to forgive sin.

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

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

2. The incident which followed, accordingly, was a feast, which Matthew held in his own house for Jesus. It possibly was Matthew’s way of introducing Jesus to his fellow tax collectors. To eat with publicans or tax collectors, however, was frowned upon by the Pharisees, who considered tax collectors as the enemies of their people and as those who were compromising morally.

a. A tax-gatherer was one who elicited intense animosity on the part of the Jews who strongly opposed this work of Roman domination. The Pharisees, complaining to the disciples, drew from Jesus the reply, “They that are whole need not a physician, but they that are sick” (Mt 9:12) ).

b. Jesus then cited to the Pharisees “Hosea 6:6,” which brings out that God prefers mercy to sacrifice, a point mentioned only by Matthew. In the process, Jesus declared, “I am not come to call the righteous, but sinners to repentance” (Mt 9:13).

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

4. This attempt to apply the standards of the Pharisees to the new dispensation, which Jesus was introducing, was, in His words, like adding new cloth to an old garment or putting new wine into old wineskins. The Pharisees’ religion, including its fasting, was quite inadequate for what lay ahead, whether it be the dispensation of the church or the dispensation of the kingdom.

a. Jesus had not come to add something to the legal dispensation but to supersede it with that which was entirely new.

b. The new wine of grace was not to be poured into the skin-bottles of legality

Matthew Chapter 8 – Part 3 – 8:18-34 – Discipleship, Nature, Demons

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction. The information in this paragraph is provided so that new readers will have an understanding of the sources of information for the articles that are written.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.)

II. Discussion. Discipleship, Nature, Demons.

A. Discipleship (18-22).

1. Jesus is speaking to Jews of first century Israel ( A.D. 31) (Mt 10:5-7) about the time in which they were living. No Gentiles were in the audience.

2. Matthew wrote his Gospel, to Jews whom had come to believe in Christ, for proof that Christ was God’s chosen king for the yet future Kingdom of God (A.D. 51).

3. Nothing about the Church was spoken by Christ (to Jews only), until A.D. 32 (Mt 16:18), when Jesus told Peter that the “yet future” church would be based on the confession of Peter. vs 16″ (A.D. 32), ” You are the Christ, the son of the living God. ” vs 17, “Blessed upon you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. vs 18 And I say to you that you are Peter, and on this Rock, I will build My church, and the gates of Hades shall not prevail against it. vs 19. “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound on heaven, and whatever you loose on earth shall have been loosed in heaven. See the following comments from the Ryrie Study Bible. (Charles Ryrie, Th. M. Th. D., Ph. D.).

a. vs 17. “Blessed are you,” because he had received this insight through Divine revelation, and not through human influences.

b. vs 18. “you are Peter.” The name “Peter” in Greek means “Petros,” means “rock” or “rock man.” In the next phrase Christ used “petra” (upon this rock), a feminine form for “rock,” not name. . Christ used a play on words. He does not say “upon you, Peter” or upon your successors,” but “upon this rock” – upon this divine revelation and faith in Christ.” “I will build” shows that the formation of the church was still in the future. It began on the Day of Pentecost (Acts 2, A.D. 33). The word “church”appears in the Gospels only here, and in vs 17. “gates of Hades.” The entrance into Hades, which is physical death; i.e., the physical death of Christ (mentioned immediately in vs 21) will not impede the progress of the church, simply because He (Christ) would be raised from the dead.

c. vs 19. “the keys.” The authority to open the doors of Christendom was given to Peter, who used that authority for Jews on the Day of the Jewish Festival of Pentecost (A.D. 33), and for Gentiles in the house of Cornelius (Acts 10:43-48, A.D. 41). “shall be bound… shall be loosed.” Heaven, not the Apostles, initiates all binding and loosing, whereas the apostles announce these things (i.e., practices). An example of the apostles’ binding practices on people is found in Acts 15:20 (A.D. 52).

d. Bible Hub Greek comparison.

(1) “Peter” (4074). vs 18. (Petros).

(2) 4074 (Pétros) is an isolated rock and 4073 (pétra) is a cliff” (TDNT, 3, 100)

B. The Cost of Discipleship (8:21-22).Two instances of would-be followers of Jesus are mentioned, typical of the multitude, attracted by the miracles, who wanted to be disciples.

1. The first to be introduced is a scribe who promised to follow Jesus wherever He went. Jesus replied by pointing out that while foxes have dens and birds have nests, the Son of man did not have a home. Following Jesus would be difficult.

2 . Another person is described in Mt 8:21-22 as desiring to follow Jesus but wanting first to bury his father. Evidently, he meant that he wanted to live with his father until he died. Jesus replied by showing the priority of His claims.

C. Christ’s power over His Creation (8:23-27).

1. Beginning a second group of miracles, the account is given of the stilling of the storm on Galilee. While Jesus and the disciples were in the boat on Galilee, a sudden storm overtook them and was filling the boat with water, while Jesus Himself was asleep. The disciples awoke Him with the urgent petition, literally translated, “Lord, save, we are perishing.” Jesus, thus awakened, first rebuked them for being fearful and of little faith; then, He rebuked the winds and the sea, and suddenly there was a great calm. The disciples, accustomed to miracles, were amazed at the suddenness of the change and the evidence of the power of Christ, and, speaking in awe, said, “Even the winds and the sea obey him.” Many sermons have been preached on “the storms of life,” but such sermons are not preached in the context of Jesus preparing his disciples to tell of His Divineness.

2. The proper context is not “the storms of life.” Many sermons have been preached on “the storms of life,” as relating to our life circumstances of today, e.g., “we are in a storm, or we are leaving a storm, we are entering a storm,” but such sermons are not preached in the context of Jesus’ preparing his disciples to tell of His Divineness. Jesus was teaching His disciples that He has power over all of His creation.

a. As has been shown in the teachings of Jesus to the Jews of first century Israel, they were directed toward Jews that were in his audiences. Jesus was preparing his disciples to go into “all the world” to be witnesses of His Messiahship, and of those unsaved Jews and Gentiles of the saving power of Christ (Mt 28:18-20).

b. Disciples of Jesus had seen his miracles, and would use such eye-witness events to convince that “Jesus is God;” i.e.

(1) John 10:30 I and the Father are one.”

(2) John 14:7 If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.”

3. Proof of the Divine power of Jesus is shown in His miracles is shown in the following 37 examples.

1 Jesus Turns Water into Wine at the Wedding in Cana 2:1-11 2 Jesus Heals an Official’s Son at Capernaum in Galilee 4:43-54 3 Jesus Drives Out an Evil Spirit From a Man in Capernaum 1:21-27 4:31-36 4 Jesus Heals Peter’s Mother-in-Law Sick With Fever 8:14-15 1:29-31 4:38-39 5 Jesus Heals Many Sick and Oppressed at Evening 8:16-17 1:32-34 4:40-41 6 First Miraculous Catch of Fish on the Lake of Gennesaret 5:1-11 7 Jesus Cleanses a Man With Leprosy 8:1-4 1:40-45 5:12-14 8 Jesus Heals a Centurion’s Paralyzed Servant in Capernaum 8:5-13 7:1-10 9 Jesus Heals a Paralytic Who Was Let Down From the Roof 9:1-8 2:1-12 5:17-26 10 Jesus Heals a Man’s Withered Hand on the Sabbath 12:9-14 3:1-6 6:6-11 11 Jesus Raises a Widow’s Son From the Dead in Nain 7:11-17 12 Jesus Calms a Storm on the Sea 8:23-27 4:35-41 8:22-25 13 Jesus Casts Demons into a Herd of Pigs 8:28-33 5:1-20 8:26-39 14 Jesus Heals a Woman in the Crowd With an Issue of Blood 9:20-22 5:25-34 8:42-48 15 Jesus Raises Jairus’ Daughter Back to Life 9:18, 23-26 5:21-24, 35-43 8:40-42, 49-56 16 Jesus Heals Two Blind Men 9:27-31 17 Jesus Heals a Man Who Was Unable to Speak 9:32-34 18 Jesus Heals an Invalid at Bethesda 5:1-15 . 19 Jesus Feeds 5,000 Plus Women and Children 14:13-21 6:30-44 9:10-17 6:1-15 20 Jesus Walks on Water 14:22-33 6:45-52 6:16-21 21 Jesus Heals Many Sick in Gennesaret as They Touch His Garment 14:34-36 6:53-56 22 Jesus Heals a Gentile Woman’s Demon-Possessed Daughter 15:21-28 7:24-30 23 Jesus Heals a Deaf and Dumb Man 7:31-37 24 Jesus Feeds 4,000 Plus Women and Children 15:32-39 8:1-13 25 Jesus Heals a Blind Man at Bethsaida 8:22-26 26 Jesus Heals a Man Born Blind by Spitting in His Eyes 9:1-12 27 Jesus Heals a Boy With an Unclean Spirit 17:14-20 9:14-29 9:37-43 28 Miraculous Temple Tax in a Fish’s Mouth 17:24-27 29 Jesus Heals a Blind, Mute Demoniac 12:22-23 11:14-23 30 Jesus Heals a Woman Who Had Been Crippled for 18 Years 13:10-17 31 Jesus Heals a Man With Dropsy on the Sabbath 14:1-6 32 Jesus Cleanses Ten Lepers on the Way to Jerusalem 17:11-19 33 Jesus Raises Lazarus from the Dead in Bethany 11:1-45 34 Jesus Restores Sight to Bartimaeus in Jericho 20:29-34 10:46-52 18:35-43 35 Jesus Withers the Fig Tree on the Road From Bethany 21:18:22 11:12-14 36 Jesus Heals a Servant’s Severed Ear While He Is Being Arrested 22:50-51 37 The Second Miraculous Catch of Fish at the Sea of Tiberias 21:4-11.

D. Christ’s Healing Of Demoniacs (8: 28-34).

1. After the instance of stilling the storm on Galilee, as they arrived on the other side of the lake, they were met by two men who were demon possessed and lived in a graveyard, which, because of their presence, was considered so dangerous that others avoided passing that way. The demons, speaking through the men, recognized Jesus as the Son of God, and expressed the fear that He had come to torment them before their time. The King James translation “devils” is better rendered “demons” and refers to fallen angels who are Satan’s agents. Their ultimate judgment is assured and is apparently simultaneous with Satan being cast into the lake of fire (Rev 20:10).

2. As an alternative to being cast out completely, the demons requested permission to enter the herd of swine feeding nearby. Jesus gave the simple, abrupt command, “Go.” The demons, entering the herd of swine, caused them to run violently down a steep cliff into the sea, where they perished. The demons’ foolish request demonstrated their limited knowledge, as they were just as much cast out after the swine perished as if they had been cast out of the demoniac without entering any other being.

3. The report of the keepers of the swine brought out the whole city of Gadara, about six miles from Galilee, a preferred reading to Gergesenes, a town some thirty miles south and east of Galilee. When the people of the town saw Jesus, they urged Him to leave their country. Keeping swine was, of course, forbidden to Israel, and their destruction was a justifiable judgment from God, which should have shown the people their spiritual need. Their choice of swine, rather than Christ, dramatically illustrated their blindness. They preferred pigs and money to Christ and spiritual riches. As the next chapter reveals (Mt 9:1), Jesus obliged them and left. The creature is able to reject the Creator in time, but will render account in eternity for his lost opportunity. vs 31, The demons’ request was to go into the pigs was probably to avoid being sent to the abyss, which is their ultimate doom. The abyss (Rev 9:1, 20:1-3) is the place where all evil spirits will ultimately be consigned . The eternal fire of hell was prepared for the devil and his angels (Mt 25:41).

Matthew Chapter 8 – Part 2 – 8:1-17 – Proof Of The King

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction. The information in this paragraph is provided so that new readers will have an understanding of the sources of information for the articles that are written.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.

II. Discussion – Matthew Chapter 8 – Part 2 – 8:1-13 – Proof Of The King

A. The Power of the King.

1. By word and deed, Jesus Christ had authenticated Himself as the Messiah (Chapters 3-4).

2. In a long sermon, He announced the morals of His kingdom (Chapters 5-7). Jews had a desire for a King and kingdom to free them from the tyrannical grip that Rome had on Israel. However, Jesus has explained that Godly discipline, manners, and morality will be key aspects of “the Kingdom of God.”

3. But, the Jews still had questions on their minds.

a. Could this One be the Messiah? If so, could He (Jesus) bring about the changes that would be necessary to institute the kingdom?

b. Did Jesus have the power to bring about the change, as stated in the line above?

4. Therefore, Matthew presented a number of miracles to authenticate the King Of Israel, and to prove that He (Jesus) is able to perform His Word. These miracles demonstrated various realms in which Christ Jesus has such authority.

B. Healings of Christ.

1. The Leper Healed (8:1-4).

a. Coming down from the mountain, with great multitudes following Him, Jesus was confronted suddenly by a leper. The crowd undoubtedly surrounded the leper at a safe distance, afraid of his terrible disease. The leper addressed Jesus, “Lord, if thou wilt, thou canst make me clean” (Mt 8:2). This is the first instance in Matthew where Christ is addressed as Lord (Gr. kyrios). The word means “master,” but as used by Jesus, it is a recognition of His authority and deity. The leper had confidence in the power of Jesus; he was not sure whether Jesus was willing to heal.

b. Jesus first touched the leper, which amazed the crowd, for lepers were not to be touched ( Leviticus 13). With this loving gesture, Jesus said, “I will,” and immediately the leper was healed. The leper was instructed not to tell anyone but to go to the priest, fulfilling the procedure of Leviticus 14, in regard to the cleansing of a leper. The command not to tell others was probably to avoid gathering ever greater crowds, which by their size were getting out of hand. The command to tell the priest was first of all an act of obedience to the law, but Jesus probably wanted to have a genuine case of his healing certified in a formal way. Telling the priests would not increase the problem of the large crowds and did not contradict Christ’s instructions to “tell no man.” The effect on the priests must have been electrifying, as they had never before in their memory had a leper healed. Significantly, as is recorded in Acts 6:7, many of the priests are recorded to have believed in Jesus.

2. Centurion’s Servant Healed (8:5-13).

a. As Jesus was entering into Capernaum, a centurion, a Roman soldier, besought Him to heal a servant, sick with palsy and in great suffering. The servant is called in Greek, a pais, meaning a child, but the word is sometimes used for adult servants. Jesus immediately responded to the centurion with a promise that He would come and heal him. In reply, the centurion declared himself unworthy for Jesus to come into his house, and besought Him to speak the word only, saying that he too was a man in authority who could command and have instant obedience. Jesus marveled at his faith, greater than any He had found in Israel, and commented that in the future kingdom, the children of the kingdom would be cast out and others, that is, Gentiles, would be admitted instead. Jesus then brought the encounter to a close, saying to the centurion, “Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the same hour” ((Mt 8:13). (See (1) (2) (3) below.

(1) Gentiles will be in the kingdom (8:11) (Gen 12:3).

(2) “Sons” equal Jews (8:12). Those who thought they would automatically gain entrance to the kingdom, only because of their Jewish backgrounds, (they considered themselves worthy of the kingdom), would not gain entrance.

(3) Instead, the unworthy Jews would be cast into judgment (thrown into the darkness, where there will be weeping and gnashing of teeth; indicats extreme torture as there will be true in hell; see note on 22:13, per 13:42, 25:30, 46).

(4) To be worthy of gaining entrance into the kingdom:

(aa) John 3:3, states ““Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God..”

(bb) Such new birth could come only through a Spiritual path, which is a birth “from above,” per John 3:8 “The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit.”

(cc) The starting point in this process is stated in John 3:16 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.,” which is a belief in Jesus for salvation.

(dd) James 2:19 states that “the demons also believe, and shudder,” but the demons do not believe in Jesus for salvation.

3. Healing of Peter’s Mother-in-law (8:14-15). In Capernaum, Jesus went to Peter’s house, which was located there, and finding his wife’s mother sick of fever, He healed her. Then she rose and ministered to them. The best texts indicate that she ministered to Him (singular) rather than to “them,” although she probably ministered to the others also. In healing first the leper—an outcast—then a Gentile centurion, and finally a woman, Jesus was dealing with those either excluded or unimportant in Jewish thinking. Jesus began with the unfit persons for whom there was no provision in the economy of the nation of Israel. Jesus was uncontaminated by contact with leprosy and disease, and He was not bound by Jewish narrowness from those whom the world despised.

4. Events of Healing (8:16-17). Matthew brings to a close this group of miracles by stating that that evening, many afflicted with demons and all others who were sick were healed, in fulfillment of Isaiah 53:4-5. Matthew, having made his point that Jesus fulfilled the Old Testament prophecies of these miraculous works, is content to summarize many incidents in one short statement.

a. Mt 8:16, When evening came, they brought to Him many who were demon-possessed; and He cast out the spirits with a word, and healed all who were ill.

b. Matt 8:17, That it might be fulfilled which was spoken by Isaiah the prophet, saying, Himself took our infirmities, and bare our sicknesses.

c. Isa 53:4-5: 4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

(1) Isaiah note: Israel now understood that the Servant (Messiah) took the punishment (chastening) that they deserved, that He was flogged (by His scourging) in order to bring their spiritual healing. (Re: Dr. Michael Rydelnik).

(2) The substitution of the Servant for the people foretells the sacrifice of the Messiah Jesus as a sacrifice for the sickness of sin (1 Pet 2:24). (Comment of Michael Rydelnik, Th.M,, Ph.D., Moody Bible Commentary, Professor of Jewish Studies, Moody Bible Institute (32 years), Jewish born-believer in Christ). Dr. Rydelnik is now Emeritus Academic Dean/Professor of Jewish Studies and Bible at Moody Bible Institute.

Matthew Chapter 8 – Part 1 – The Authority Of The King

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction. The information in this paragraph is provided so that new readers will have an understanding of the sources of information for the articles that are written.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.

II. Discussion – Matthew Chapter 8 – Part 1 – Introduction

A. Following the pronouncement of the principles of the kingdom in chapters 5-7, chapters 8-9 present the supporting mighty works of Jesus as credentials of the Messiah King.

1. Three groups of miracles may be observed in Matt 8:1-17, the healing of the leper (vv. 1-4), the healing of the servant (vv. 5-13), and the healing of Peter’s wife’s mother (vv. 14-15), are followed by an evening of many miraculous healings (vv. 16-17).

2. A second group of miracles is found in 8:23-9:8 with the stilling of the storm (vv. 23-27), the casting out of demons (vv. 28-34), and the healing of the paralytic and the forgiveness of his sins (9:1-8).

3. The third group of miracles is found in 9:18-38 with the healing of the ruler’s daughter (vv. 18-19, 23-26), the healing of the woman with the issue of blood (vv. 20-22), the healing of two blind men (vv. 27-31), the healing of the demoniac (vv. 32-34), followed by a general statement of many instances of healing (v. 35).

4. In between these accounts of miracles, which are not necessarily in chronological order, are other instances of significant events which took place in Christ’s ministry. The purpose of Matthew in these two chapters is to offer the credentials of the Messiah as predicted in the Old Testament. The order of the presentation deals with Christ’s power over disease in the first group; His power over nature, demons, and authority to forgive sins in the second group; with His power over death and other miscellaneous human needs in the third group. In 8:17, the whole picture is related to Isaiah’s prophecy of a suffering Messiah who would bear the sickness and the sins of Israel.

5. In this chapter, Jesus uses information for his Jewish audience that relates to that which only Jews would be able to relate. Such information would have meant nothing to Gentiles. Therefore, it can be determined that a Jews, Jesus, was talking to Jews (first century Jews of Israel), about matters that would relate, only, to Jews. Later in the Book of Matthew, Jesus will commission His disciples to carry His words of individual salvation to “far away countries” (Matt 28:18-20), many of which would be populated by pagan Gentiles. His disciples would also go to areas where Jews would live, those of whom would also need to come to individual salvation through belief in Christ. The disciples would not take Torah Scrolls with them, but would be as the Apostle Paul wrote in 1 Corinthians 2:2 (59 A.D.), “For I determined not to know anything among you except Jesus Christ and Him crucified.”

B. Consider the travels of the disciples of Christ. Notice the distant pagan gentile nations where the disciples traveled, and the demise of each disciple. The teaching of the Law in these gentile nations would have had no effect on the cause of bringing pagans to a saving belief in Christ Lord and Savior.

1. Matthew was the disciple who had been a tax collector before he met Christ. He wrote the Gospel of Matthew after the Ascension. He likely spent a great deal of time writing to and teaching the Jews in Judea before he went abroad to do missionary work for the Gospel. Tradition holds he was martyred in Ethiopia in 68 AD.

2. Simon Peter was one of the first Apostles to be arrested, and the first to preach a sermon after the day of Pentecost. He would be called by God to affirm the acceptance of gentiles into the church, as well as lifting the food restrictions in the age of grace. He was considered a leader of the early church in Jerusalem, and wrote two letters that were inspired by the Holy Spirit as part of Scripture. At some point that is not recorded in the Bible, scholars believe he was brought to Rome, where he was crucified upside down.

3. Andrew the brother of Simon Peter, is believed to have gone as a missionary to parts of the Greek colonies on the northern sides of the Black Sea near modern day Crimea, as well as other areas of Greece. Church history holds he was martyred by crucifixion in Patras in 60AD. Tradition holds he was on the cross for three days.

4. James, son of Zebede and his brother John were cousins of Jesus. The Bible records, “About that time King Herod violently attacked some who belonged to the church, and he executed James, John’s brother, with the sword” (Acts 2:1-2). Tradition holds he was the first of the Apostles to be martyred.

5. John son of Zeebedee wrote five books of the Bible, the Gospel of John, the epistles of 1, 2, and 3 John, and the Book of Revelation during the years after the Ascension. He also took responsibility for Mary, the mother of Jesus during this time. At some point he was arrested, and according to tradition, boiled in oil but did not die. He was exiled to Patmos where he received the visions that inspired Revelation. After several years in exile, tradition says he spent his last years in Ephesus, dying between 98 and 100 AD.

6. Philip is believed to have taken the Gospel to Gaul, or modern day France, as well as Turkey, specifically the city of Hierapolis. Scholars believe he was both crucified and stoned to death.

7. Judas Iscariot did not live to see either the Resurrection or the Ascension of Jesus Christ. After Jesus was arrested, Judas tried to return the money he was paid by the Pharisees to betray Jesus, but they would not accept blood money. In despair over his sin, he committed suicide.

8. James Son of Alphaeus is held to have gone to Syria to support transplanted Jews there, but that he mostly helped run the church in Jerusalem. Church tradition holds he was arrested by Ananias and told to deny Christ; he was taken to the top of the temple, where he boldly proclaimed Jesus as the Messiah, but he was then pushed off the temple and stoned. He is said to have died from a blow to the head.

9. Bartholomew aka Nathaniel may have gone to India, as there are two records that indicate this, though most of them are from the 4th century. Stronger tradition holds that he went to Armenia, partnering with Thaddaeus. In Azerbaijan, Christians believe he brought the Gospel there as well. Tradition says he was flayed and then crucified in 71 AD.

10. Thaddeus is believed to have partnered with Bartholomew for many of his missionary travels, so he may have gone to India and Turkey. He may have gone to Armenia as well. Tradition holds that he suffered martyrdom in 65 AD in Syria, in the city of Beirut.

11. Simon the Zealot is believed to have left Jerusalem and gone to Africa, traveling the northern empires like Egypt, Libya, and Mauritania. Some even think he may have gone to Spain and even Britain and then Persia. Tradition holds he was martyred in the Middle East by being crucified upside down then sawed in half around 74 AD.

12. Thomas may have doubted the stories of the resurrected Jesus, but after he saw Jesus, he became zealous. Scholars believe Thomas went the farthest of the apostles, and there are multiple records that he went as far as India. While there are varied accounts of his death, it is generally agreed that he was speared to death by Hindu priests in 70 AD. The city of Mylapore has a place they believe is his tomb.

13. Matthias is believed to have mostly stayed in Jerusalem, helping the members of the persecuted church and edifying the saints. He may have gone north, and some traditions hold that he went north of the Black Sea. It is generally held he died in Jerusalem, though there are differing accounts of how he died. He may have been stoned, crucified, or beheaded.

14. Paul would go on to have three missionary journeys across the Mediterranean, suffering much for the cause of Christ as the primary missionary to the gentiles. His life is recorded in the Book of Acts and across the multiple letters he wrote that became a part of the New Testament. He was imprisoned in Rome, and some believe he was executed under Emperor Nero in 66 AD by beheading.

15. In 2 Timothy 4:10, Paul states that Titus has gone to Dalmatia.

a. The History of Dalmatia concerns the history of the area that covers the eastern coast of the Adriatic Sea and its inland regions, from the 2nd century BC up to the present day.

b. The region was populated by Illyrian tribes around 1,000 B.C, including the Delmatae, who formed a kingdom and for whom the province is named. Later it was conquered by Rome, thus becoming the province of Dalmatia, part of the Roman Empire.

c. Dalmatia was conquered by the Ostrogoths in the 5th century.

d. Slavs started settling in the area in the 6th and 7th century, including Croats and Serbs.

e. Dalmatia encompassed the northern part of present-day Albania, much of Croatia, Bosnia and Herzegovina, Montenegro, and Serbia, thus covering an area significantly larger than the current Croatian and Montenegrin region of Dalmatia.

f. Formerly Dalmatia was part of the Socialist Federative Republic of Yugoslavia.

Matthew Chapter 7 – Part 2: 15-29

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.

II. Discussion – Matthew Chapter 7 – Part 2 .

A. In these passages, Jesus concludes his Sermon on the Mount, which was spoken by Jesus to Jews of First Century Israel, in the land of Israel, and nowhere else. See the words of Jesus to His disciples that he will choose in Matthew Chapter 10:5-7 (31 A.D.).

[5 These twelve Jesus sent out and commanded them, saying: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. 6 But go rather to the lost sheep of the house of Israel. 7 And as you go, preach, saying, ‘The kingdom of heaven is at hand.”]

1. Notice that Jesus tells the disciples to go to Jews, only. And “as you go” preach, “The Kingdom of Heaven is at hand.” This statement verifies the fact that the Kingdom “had not yet come,” but was at hand, based on the Jews of Israel accepting Jesus as God’s chosen king for the “yet future Kingdom” (Deu 17:14-15, 1451 B.C.).

2. “as you go” relates to the words that Jesus will speak to His disciples in Matthew 28:18-20 (33 A.D.).

B. True and False Teachers (15-20).

1. Jesus warned against false prophets who are like wolves clad in sheep’s clothing; false teachers are part of the cause for the way being narrow and hard to find.

2. False prophets can be known by their fruit. Just as a good tree brings forth good fruit and a bad tree brings forth bad fruit, so it is with prophets.

3. In the orchard, trees that do not bear good fruit are cast into the fire.

4. Just as Jesus has been discussing the Kingdom Age. It can be expected of God to deal with those that are false, at the return of Christ to earth at the end of the Tribulation, and will not allow them to enter into the Kingdom (Mt 24:29-30).

a. Mt 24:40-41. 49. 40 “Then two men will be in the field: one will be taken and the other left. 41 Two women will be grinding at the mill: one will be taken and the other left.” This passage does not relate to the rapture of the church (Jesus has not yet told of the church, which will not be mentioned until Mt 16:18).” In this passage, those taken, will be taken to judgment. Those who are left, will be left to enter the kingdom. The judgment of Jews in this verse is stated in Ezekiel 20:33-38. Mt 24:31 tells of Jews being being gathered up for the Ezekie; 20 examination.

b. Mt 25:31-34 tells of Gentiles at the return of Christ for the “Sheep and Goat Judgment.” 25:31-34 are sheep “on the right” and have shown during the tribulation that they are believers in Christ.

C. 7:21-23. (True and False Profession).

1. Not only are there false prophets but there is false profession on the part of some who claim to follow Jesus. Not every one who addresses Him as Lord will enter into the kingdom of heaven, even if they have prophesied in the name of Christ and have cast out demons and have performed wonderful works. The ultimate test is whether they are obedient to the Father and characteristically do His will. This principle does not mean that salvation in the kingdom is secured by works, but it does teach that works are the fruit, or evidence, which are found in a true believer of Christ.

2. It is important to understand that Jesus is discussing nothing that has to do with Christian salvation, which is effective upon belief in Christ (Jn 3:16), which results in the new birth of the Spirit (Jn 3:3). Salvation is based on faith in Christ (Eph 2:8-9), and can not be taken away from the believer, by even the believer himself (Jn 10:27-30). Salvation by Jews and Gentiles must be gained through belief in Christ, prior to death, and prior to the return of Christ at the end of the Tribulation (Mt 24:29-31).

3. It is also important to remember that Jews under the law had no understanding of the rapture, or of the relationship of Christ and the Church, or the Church; it was unknown to them, a “mystery,” truth that had not been revealed to the Jewish prophets, but would be revealed in the age of the Church (Rom 16:25-26; Eph 3:3; 5:32).

D. 7:24-29 (True and False Foundations).

The Sermon on the Mount concludes with a parable. Those who hear and respond in obedience to the sayings of Jesus were declared to be like a wise man building his house upon a rock. The storms which beat and the rains which came did not destroy the house because of its solid foundation. The foolish man, however, who built his house upon the sand, in time of storm, discovered that his house would fall, because he had not built upon that which is eternal and true. Christ is the rock, the only sure foundation (Isa 28:16; 1 Cor 3:11; 1 Pet 2:6-8).

E. This sermon, comprehensive and authoritative in its pronouncement, astonished the people: “Never had such words as these been heard in Israel.”

1. The teaching of Christ was in great contrast to the way the scribes taught, and clearly showed that this was the truth of God.

2. The expression “and it came to pass” (Mt 7:28) is a characteristic transitional expression of Matthew (cf. 9:10; 11:1; 13:53; 19:1; 26:1); it serves to introduce a summary of the reactions to what Jesus said and did.

F. The question of salvation during the church age, the age of grace, is simple, and comes from Acts 16:29-31: “²⁹he fell down before Paul and Silas, ³⁰and he said, “Sirs, what must I do to be saved?”³¹They said, “Believe in the Lord Jesus, and you will be saved”

Matthew Chapter 7 – Part 1: 1-14 – The Code Of The Kingdom

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.

II. Introduction – Matthew Chapter 7

A. As Jesus was offering the Kingdom to First Century Jews, He began discussing personal issues in the lives of these Jews. As Jesus was discussing conditions that related to the Kingdom, His words were also being driven into the minds of these Jewish listeners, as matters for personal introspection.

B. As has been stated earlier in this series of articles, Matthew wrote his message of his observations of Christ addressing Jews, whom will have come to belief in Christ on, or after the day of the Jewish Feast of Pentecost in 33 A.D.

C. John’s Gospel was written in 51 A.D., approximately twenty years after this sermon was spoken by Jesus in 31 A.D.

III. Discussion.

A.. Judging Others – Matthew Chapter 7:1-6.

1. The final chapter recording the Sermon on the Mount contrasts the true and false way, that is, doing the will of the Father or not doing the will of the Father. This chapter can be called “a summary of principles of action.” The chapter begins by calling out hypocritical judgment of others. Those desiring to judge their fellow men are warned that as they judge so they will also be judged.

2. Too often, the one judging, who is able to see a mote or a small speck in his brother’s eye, overlooks the fact that he has a beam, or a splinter in his own eye, which is much larger. Such judgment is hypocrisy, and Jesus declared one should first cast out the beam from his own eye in order to be able to see clearly to help his brother. However, in helping others, care should be exercised to do that which will be really appreciated and helpful.

3. Something holy should not be cast to dogs because they would not appreciate it; and pearls would only be trampled under the feet of swine, and they might turn and injure their benefactor. Help to others should be thoughtful and deliberate.

B. Encouragement to Pray – Matthew Chapter 7: 7-11.

1. Earlier, Jesus had given these Jews a model prayer. Now assurance was given that God welcomes prayer. They (First Century Jews) were, accordingly, exhorted to ask, seek, and knock, with the assurance that those who ask, receive; those who seek, find; and those who knock shall find the door open.

2. The force in these commands is repetitive: the petitioner should be persistent, keep on asking, seeking, knocking. If a son asks for bread, would a father give him a stone? Or if he should ask for fish, would he receive a poisonous serpent? In like manner, if men, who naturally are evil, can give good gifts to their children, how much more can God the Father in heaven, who is infinite in His goodness, give good things to them that ask Him? In the kingdom, there is the reassuring fact that God the Father cares for those who are His.

C. The Golden Rule – Matthew Chapter 7:12.

1. The moral principles outlined in the Sermon of the Mount are summarized in verse 12, in what is often called the golden rule, which has no exact parallel anywhere else in literature. The principle is laid down that what men would ordinarily want others to do to them, so they should do to others, and this rule is the sum of the law and the prophets.

2. “That is the conclusion of the matter.”“These are negative and passive;” Christ’s comment is positive and active.

D. Two Ways – Matthew Chapter 7:13-14.

1. Entering into the kingdom is likened to going through a narrow gate, in contrast to going through the gate which is wide and broad, leading to destruction. Jesus gave no assurance that the majority of his Jewish audience will enter the kingdom; He declared that few will find the gate leading to life and righteousness. There have been many attempts to soften this hard fact, to deny that few are saved, and to affirm that all will eventually be reconciled to God. There is no justification for ignoring the following words of Christ. The way is indeed narrow, and only one Saviour is offered the world (Acts 4:12). The narrowness does not allow entry through Budda, Muhammed, etc., or unbelief in Jesus as Savior.

2. At this time in the lives of these first century Jews (31 A.D.):

a. John 3:3 had not been voiced by Jesus that, “in order for anyone to enter the Kingdom of God, that he must be born again;”

b. John 3:16 had not been voiced by Jesus, in that it is through belief in Christ that someone will be born again.

c. In these two verses our Lord stated the simple truth of attaining eternal life (30 A.D.).

3. It was after the crucifixion of Christ (33 A.D.), and the day of the Jewish Feast Of Pentecost had come, that the message of Peter of the death and resurrection of Christ was preached to the unsaved Jews who were present in Jerusalem for the Feast (Acts 2:1-40).

a. In Acts 2:41,”they (Jews at Pentecost) that gladly received the message of Peter (on the death and resurrection of Jesus, vs 32-39), believed Peter’s sermon, on the death and resurrection of Jesus, and were baptized. This message had never been stated in Matthew’s Gospel.

b. On the same day there were added unto them about three thousand souls. (vs 36). “And the Lord added to the church daily, those who were being saved.” (vs 47).

4. Neither had the Jews of Matthew 7 (A.D. 30) been told of the announcement of Jesus in John 14:3, (33 A.D.)

a. “And if I go and prepare a place for you, I will come again, and receive you unto myself, and where I am, you will be also,

b. Jesus described the rapture, (harpazo, Greek), the catching up of the Church to Heaven, as was later described in 1 Thes 4:16:18, 54 A.D. and 1 Cor 15:50-54, 59 A.D.).

5. The context of this passage is clear, that Jesus was addressing Jews in first century Israel about the yet future Kingdom Age, and that no one of the Church Age was present for this sermon.

a. The message of an offer of personal salvation, did not take place by Jesus in Matthew’s Gospel; neither was there a statement in Matthew about the loss of personal salvation.

b. The offer of salvation that was made by Jesus in the book of Matthew was that of the national salvation of Israel from the Roman government, and from any other oppressive government. In the Kingdom, Israel will have peace, and with no oppression (Isaiah 2:4).

6. Anyone who believes in Christ for salvation will be saved (Acts 16:31), and will be present in the Kingdom, by means of the rapture of the church (1 Thes 4:16-18), and of the second coming of Christ to earth, with His saints (Rev 19:11-16).

7. As this passage is spoken by a Jew (Jesus) to Jews (first century Israel Jews) the context is that of the Jews who are present while Jesus is speaking, and is for their personal benefit. The context of the Kingdom is that of the promised land for Israel during the Kingdom.

a. The location for saved Jews during the Kingdom is identified in Ezekiel 47:13-23.(The Ryrie Study Bible has a good map of the promised land, where saved Kingdom age Jews will reside.)

b. The land will be allocated to the tribes of Israel in Ezekiel (48:1-1-29.)

c. The promise of the land for Jews during the Kingdom is made by Christ in Matthew 19:28, and is for Jews, only, where saved Jews, only, will rule over other saved Jews.

d. Saved Gentiles will be spread out in other areas of the earth in the Kingdom (1 Corinthians 6:2,3) as they rule and reign with Christ (Revelation 20:4-6).

e. Those who will be ruling (c and d above) will be in resurrection bodies. Those whom will be subject to the rule of those in resurrection bodies will be in non-resurrection bodies.

f. Messiah (Jesus) will teach and rule from Jerusalem (Isaiah 2:1-4).

Matthew 6 – Part 3 – Living Like Christ

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.

II. Introduction

As Jesus was offering the Kingdom to First Century Jews, he was also making a statement, loud and clear: “if you want to be kingdom people, act like kingdom people!”

III. Discussion.

A. Giving Alms (6:1-4).

In the opening four verses, Jesus called attention to the ostentatious almsgiving which often characterized Jewry. Alms should be given secretly, but God would reward openly. The reference in verse 1 to “your Father which is in heaven” (cf. also 6:4) is one of seventeen references to God as “Father “in the Sermon on the Mount; this “must surely have sounded strange to Jewish ears,” as they had been accustomed to thinking of God “as The Great and Dreadful.”

B. Instructions Concerning Prayer (6:5-8).

1. In like manner, instead of praying publicly in the synagogue and on the corners of the street, as was customary for the Pharisees, they were exhorted to pray in secret, trusting God to answer their prayers openly. Likewise, their prayers were not to be repetitious, as if repetition gained merit, but instead they were to pray simply.

2. As an illustration, in verse 9, Jesus gave them a sample prayer often called the Lord’s Prayer. It is more properly, however, the disciples’ prayer, that is, a prayer for beginners. But, “Jesus Himself could not pray it, for it includes a request for forgiveness of sins, and He was ever the Sinless One.” There is no indication that this prayer ever was repeated from memory in the early church or considered a part of its ritual. According to Jesus, prayers should be addressed to God as the Father who is in heaven, thereby recognizing the disciples’ relationship to God as His children. Worship of God is the essence of prayer, and the first petition is that God’s name be hallowed or revered. In keeping with the context, the next petition is “Thy kingdom come,” certainly including the future millennial kingdom but broad enough to include the present day of Jewish life.. This is followed by that which would be in keeping with the kingdom, that is, that God’s will should be done in earth as it is in heaven. The first three petitions are all pointed commandments to be fulfilled in full.

3. In verse 11, the petitions are changed to the first person, relating to human need. Included in the prayer was the petition for daily bread, representing all necessary temporal needs. Second, forgiveness is sought, assuming that the petitioner also forgives, although the reverse order is observed in the epistles; that is, we should forgive because we are already forgiven. In verse 12, the family relationship, the other aspect is also true. The Christian already forgiven judicially should not expect restoration in the family relationship unless he, himself, is forgiving. It is important to know that once we have been born again (John 3:3; we can not be “unborn.” John 10:27-30 gives us such assurance of eternal security in Christ (no one can snatch us out of the hand of Jesus, not even ourselves).

4. Verse 12 does not deal with salvation, but the relationship of a child to his father. This is followed by the petition not to be led into temptation, that is, into unnecessary enticement into sin, but rather to be delivered both, from evil temptation and succumbing to it.

5. In the verses which follow, further exhortation to the Jews is given concerning the necessity of forgiveness in human relationships if we expect God the Father to forgive. Again, this must not be interpreted as relating to the issue of personal salvation but rather to proper fellowship between the child and his father. Contriteness, however, should not be a matter of outward appearance which Jesus attributed to hypocrites, or those who are merely acting sad and who disfigure their outer appearance to indicate that they are fasting. Rather, Jesus exhorted the Jews, that if they want to fast, they should hide this from men by anointing their head and washing their face and doing their fasting in secret that God may reward them openly. The life of faith depends upon God and not men for recompense. Fasting today is neither commanded nor forbidden, and is beneficial only if practiced under the guidance of the Holy Spirit.

C. Treasures In Heaven (6:19:24).

1. Important in Jewish thinking was material wealth. In His public ministry, Jesus repeatedly rebuked them for the prominence they gave to material wealth. A true subject of the kingdom, Jesus said, would lay up his treasures in heaven, where they would be impervious to the moth which would eat his beautiful silk fabrics, the rust that would corrupt his jewelry, and would be beyond the grasping fingers of thieves. The principle involved was that their heart would be where their treasure was. If their eyes were in an evil way coveting money and wealth, their whole body would be full of darkness, but if penetrated by the revealing light of eternal values, their whole body would be full of light.

2. In reference to the word “heaven,” Jews knew that God was in Heaven, but they had no understanding of their going to heaven. First century Jews were waiting for a kingdom that would be literal, and earthly. Consider the prophecy of the kingdom that God promised to King David, as is written in 2 Samuel 7:8-16, with the following literal and physical components of the kingdom.

a. David would have a son who would have a son who would succeed Him, and establish His kingdom (vs 12)

b. That son, (Solomon), rather than David, would build the Temple (vs 13a).

c. The throne of Solomon’s kingdom would be established forever (vs 14-15).

d. Though David’s sins justified chastening, God’s loving kindness (steadfast love) would be forever (vs 14-15).

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

3. The covenant (Davidic Covenant) did not guarantee uninterrupted rule by David’s family (and, in fact, the Babylonian Exile (609-539 B.C.), interrupted it), but it did promise that the right to rule would always remain with David’s dynasty. Jesus is the ultimate fulfillment of these promises (Luke 1:31-33) and, although at this present time (in our life) He is not ruling from the throne of David (Heb 12:2); at His second coming He will assume the throne (Amoa 9:11, Acra 15:16).

4. The contrast between the darkness of covetousness, and the light of faith and treasure in heaven, carries over to the concept of two masters. Necessarily a choice must be made, and they must either regard a master with love and obedience or with hate and disobedience. So, similarly, a choice must be made between God and mammon, or money. As “Men can not serve (i.e. ‘be slaves of’) God and money at once, for single ownership and full-time service are of the essence of slavery.” Jesus is encouraging these first century Jews to live for God, and not for material gain, and in committing their treasures to God, they would put their trust in the God of heaven.

D. Cure for Anxiety (6:25-34).

1. The place of material gain in life carries over into the problem of anxious care. Because these Jews could trust God, for time as well as eternity, they were not to spend their time worrying about their provision of food and drink and raiment for the body. Like the fowl of the air, they were to trust divine provision; and like the lilies of the field, God would care for them. The argument was advanced that if God can care for the grass of the field, existing only for a day and then used for fuel for the oven, how much more will He clothe and care for those who are the objects of His great salvation? Although concern for earthly things characterized the unbelieving Gentile world, Christ reminded these Jews them that their Father knows their needs and that they should seek first His kingdom and His righteousness, and that God would add the necessary temporal things to them. The chapter concludes, accordingly, on the note that these Jews should not have anxious care about tomorrow but rather concern themselves with serving God today.

2. Jesus told these first century Jews to pray for the kingdom to come. That prayer related to the immediate coming of the kingdom, based on the acceptance of these Jews to accept Jesus as “God’s chosen King.” (Deu 17:15), “you shall surely set a king over you whom the LORD your God chooses.”

a. Unsaved Jews are presently living in a state of unbelief. In the Tribulation, unsaved Jews will not call on Jesus until they are being decimated (Mt 24:21-22) by the forces of Satan and the Anti-Christ at the end of the Tribulation. Then, the living Jews, whom had been living in a relationship of unbelief in Jesus, will call on Him in faith to save them (Zech 12:10). This calling on Jesus will result in His second coming (Mt 24:29-30), and “all Israel will be saved” (those whom call on Jesus) (Romans 10:13, 11:26).

b. Romans 10:9-13 is a prophecy of Joel 2:32, that relates to the Jews in the Tribulation, when the living Jews will call upon the Lord in faith (Zech 12:10).

c. Romans 9:1-29 tells of Israel’s past election….Deu 14:2.

d. Romans 9:30-10:21 tells of Israel’s present rejection.

e. Romans 11:1-36 tells of Israel’s future salvation.

E. In the age of the Church we don’t tell someone to “repent for the Kingdom of Heaven is at hand (Mt 3:2) (that is ,the kingdom that is under heaven’s authority). Rather, we say, “Believe on the Lord Jesus Christ, and you will be saved (Acts 16:31). Those whom are saved during the church age will be taken to Heaven by Jesus when He catches up the church (1 Thes 4:16-18), and “we will be with Him forever.” We will be taken to heaven (John 14:2-3). When the Tribulation ends (when Jews call on Jesus to save them, Zech 12:10), we will return to earth with Jesus (Rev 19:11-21). Then, we will rule and reign with Jesus over the Kingdom on earth for 1,000 years (Rev 20:4-6).

Matthew Chapter 6 – Part 2 – It’s About Jesus

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.

II. Discussion.

A. When I was 18 years old, the mother of my best friend told me that after she read through the Gospels of Jesus, that she fell in love with Jesus. The clincher was that it was the person of Jesus more so, than any other element of the Gospels, that led her to fall in love with our Lord.

B. Jesus concluded Matthew Chapter 5 by saying, “be perfect, as your heavenly Father is perfect” (Mt 5:48). The message of Jesus demonstrated God’s righteous standard, for God Himself truly is the “standard” of righteousness. If these first century Jews are to be righteous, they must be as God is,”perfect,” that is mature or holy. Murder, lust, hate, deception, and retaliation, (all identified by Jesus in the Sermon on the Mount) do not characterize Jesus. Jesus did not lower His standard to accommodate humans, instead He set forth His absolute holiness as the standard. Though this standard can never be perfectly met by man himself, a person who by faith trusts in God enjoys the righteousness of Jesus being reproduced in his life.

C. Let’s consider the Person of Jesus.

1. First Century Israel was under the Law. The Law would be fulfilled upon the death of Jesus on the cross. Contained within the law was the Torah, the first five books of Moses. Torah means, “teaching.” When Israel was brought out of Egypt, God provided for His chosen people (Deu 14:1). He gave them laws of discipline and instructions for daily life. God was very direct with his teaching. In essence, God said to the Jews, “if you do this” (sin), “I will do that!” (discipline you). The Jews had seen how Jesus parted the Red Sea, which allowed them to walk out of Egypt. He provided for their needs during the forty years of roaming throughout the wilderness. God’s message was clear, in that He wanted His chosen people to be separate from sin (Lev 20:7). The sin of Adultery was punishable by death, as well as the others that are mentioned in Lev 20:9-16. Punishment was by the leaders of Israel (Lev 20:1), and was immediate, as is shown in the video of the woman who was caught in adultery. During the ministry of Jesus, the Law would be fulfilled at the crucifixion and death of Him; the age of grace would soon begin at the Jewish Feast of Pentecost (Acts 2:1-47). Throughout the life of Christ, he was conditioning the minds of the Jews for the age of Grace, as He did in the example of the woman who was caught in the act of adultery. The Jews were ready to stone the woman, but Jesus stepped in; the rest is shown in the video of Jesus exposing Grace over Law.

https://www.biblegateway.com/passage/?search=John%208%3A2-11&version=NKJV

2. Immediately after the last passover meal was completed, Jesus and His disciples went from the upper room to a nearby courtyard. It was there that a servant girl looked at Peter and stated, “This man (Peter) was also among those who were with Jesus. But Peter denied Jesus,” by saying, “Woman, I do not know him!” Peter made two other denials of Jesus. While Peter was still speaking, a rooster crowed. And Jesus turned and looked at Peter (eyeball to eyeball). Peter remembered Jesus telling him, that he would deny Jesus three times; then Peter went out and wept. (Luke 22:51-62).

https://www.biblegateway.com/passage/?search=Luke%2022%3A51-62&version=NKJV

3. After Jesus had resurrected from death, he met with his disciples, Peter with them (John 21:14-17). As in the courtyard, Jesus looked at Peter, “eyeball to eyeball,” and said “Peter, do you love me? (vs 15); again, Jesus said to Peter, “do you love me? (vs 16); again, Jesus said to Peter, “do you love me? (vs 17). Then, Peter said to Jesus, “You know that I love you.” (vss 17). Then, Jesus said to Peter, “Feed my sheep.” (vs 17). Peter had denied Jesus three times (also in John 18:15-18; 25-27), now, Jesus asked Peter three times to reaffirm his love for Him before recommissioning him for gospel service. https://www.biblegateway.com/passage/?search=john%2021%3A14-17&version=NKJV

4. Just as was the Love that Peter saw in Jesus, Jesus desired that all would love Him. Such was the situation of my friend’s mother when she saw the love of Jesus through His Word.

5. Consider if you had been Peter, and if Jesus had looked at you, “eyeball to eyeball,” and asked, “do you love me?”

III. Video. Jesus And The Woman Caught In Adultery,

Matthew Chapter 6 – Part 1 – Baptism, After Salvation

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.

II Discussion. Kingdom Life. Jesus now explains life in the Kingdom Age, and is addressed to first century Jews in Israel, about first century Jews in Israel.

A. In contrast to chapter 5, dealing mostly with moral issues, chapter 6 delineates the life of faith in the kingdom. Important in this life of faith are four main elements: (1) performing alms in secret and trusting God for open reward (vv. 1-4); (2) praying in secret and trusting God for open reward (vv. 5-18); (3) laying up treasures in heaven rather than on earth (vv. 19-24); (4) seeking the kingdom of God today and trusting God for His supply tomorrow (vv. 25-34).

B. In order to study this chapter, it must be remembered that this chapter does not relate to the church age, or to people of the church age, which began at the Jewish Feast of Pentecost in 33 A.D., and continues to this day, and forward.

1. Jesus spoke the words of this chapter to first century Jews in the year of 31 A.D. The falling of the Holy Spirit onto the Jews at the Feast of Pentecost, is documented in Acts Chapter 2, in the year of 33 A.D.

2. Matthews’s gospel was written approximately around the year of 51 A.D. to the Jews of first century Israel, after the Feast of Pentecost had occurred, and Jews’ coming to faith in Christ as Messiah (Acts 2:41-47). In vs 42, it is stated that the church (Jews at this time), had begun meeting as believers in Christ, from house to house), with the Apostles’s Doctrine being their theology. The message of these Jews of the early church was, Christ and Him crucified (Acts 2:36), as the message of Christ was being spread in Jerusalem, Judea, Samaria, and unto the uttermost part of the earth (Acts 1:8).

3. The purpose of Matthew writing his gospel, was so that first century Jews which had come to faith in Christ, would know that Jesus was God’s choice of King for the yet future Kingdom of God. As of the sermons and teachings of Jesus, until Matthew 16;18, (32. A.D.), the Church, was unknown to Jews; it had not been revealed to the Old Testament Jewish prophets and, therefore, was a mystery to first century Jews (Scriptural truth, not revealed in the OT, but was revealed in the NT). The church was a mystery to first century Jews as to the church and its relationship of Christ with the Church. This mystery was revealed in Ephesians 3:3 (64 A.D.). First century Jews knew nothing of the outpouring of the Holy Spirit onto the Jews at the Feast of Pentecost until it happened (Acts 2:1-6, 33 A.D.), or of the Church that came into existence with Jews being the first Christians.

4. Even though Jesus said that “He would build His church” (Mt 16:18, 32 AD.), He did not elaborate on it. At this time, Jews were under the Law, and the Law would not be fulfilled until the day of his Crucifixion (27:45-56; 33 A. D.)(Mk 15:32-41; Lk 23:26-49; Jn 19:17-37); then the Church Age of Grace would begin.(Acts 2:1-47)

5. There is a relation between early Matthew and early Acts. When these verses are used out of context, the truth of the scriptures is destroyed and can create great confusion in the mind of the reader. In trying to understand any verse of Scripture for understanding, there are important matters of interpretation that must be followed.

a. A study of God’s Word must include a consistent, literal, grammatical, historical and contextual interpretation of the verses that are to be considered.

b. The five 5 Ws of writing must also be considered, i.e., who, what, where, when, how, and sometimes why.

C. Verses of comparison, both which deal with baptism. and repentance.

1. 29 B.C.

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

b. Matthew 3:7-8 7 But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “Brood of vipers! Who warned you to flee from the wrath to come? 8 Therefore bear fruits worthy of repentance,. John’s message was a stern rebuke of the hypocrisy and shallow religion of both the Pharisees and the Sadducees. Unquestionably, he was attacking the established religion of his day and demanding sincerity and repentance instead of hypocrisy and religious rites. His call to repentance is backed up by the announcement, “The kingdom of heaven is at hand.”

2. 33 A.D.

a. Acts 2:36-37, 36 “Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ.”

b. Acts 2:37-38, 37 Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, “Men and brethren, what shall we do?” 38 Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.

c. Acts 2:41, 47, 41 Then those who gladly received his word were baptized; and that day about three thousand souls were added to them. 47 …..And the Lord added to the church daily those who were being saved (Jews).

D. Baptism distinctions.

1. The baptism of John was one of repentance. Salvation in the Old Testament was that of Abraham. (Gen 15:6 And he believed in the Lord, and He accounted it to him for righteousness).

2. The baptism of Jews by the apostles on the day of Pentecost was also of belief. “( Acts 16:30. Believe on the Lord Jesus Christ, and you will be saved,).

a. Ryrie Study Bible note of Acts 2:38. “Repent” To change one’s mind; specifically, here, about Jesus. and to acknowledge Him as Lord (=God) and Christ (=Messiah). Such repentance leads to belief and salvation. There is also a repentance needed in the Christian life in relation to specific sins (2 Cor 7:9, Rev 2:5), and a repentance that has nothing to do with salvation (Mt 21:28-30). “be baptized…for the forgiveness of your sins.” On baptism”see Mt 3:11. Water baptism is the outward sign of repentance and forgiveness of sins. Forgiveness is through Christ, not through the act of baptism (“for” may mean “because of,” as in Matt 12:41). “the gift of the Holy Spirit.” The Spirit is a gift to all who believe, not a reward to some.

b. John 3:16. For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.

c. John 20:30-31. vs 30 For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. vs 31 but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.

d. Ephesians 2:8. For by grace you have been saved through faith, and that not of yourselves; it is the gift of God,

3 . Jews present at John’s baptism. Mt 3:7. “But when he saw many of the Pharisees and Sadducees coming to his baptism,”

4. Jews present at Day of Pentecost (Acts 2:1-47).

a. Acts 2:5, And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven.

b. Acts 2:8-11, 8 And how is it that we hear, each in our own language in which we were born? 9 Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, 11 Cretans and Arabs—we hear them speaking in our own tongues the wonderful works of God.”

5. Jews’ Common Presence.

a. Jews who were present at John’s baptism, and from there forward, throughout the book of Matthew, were from Israel.

b. Jews who were present at the Feast of Pentecost, included those from Jerusalem, but also from the nations that are present in vs 9-11.

c. Jews at John’s Baptism were under the law, which did not end until the crucifixion of Christ, which was not a baptism of salvation.

d. Jews at the Feast of Pentecost were present at the outpouring of the Holy Spirit on the above listed Jews, who were now under the age of grace and the church. 3,000 of those Jews believed in Jesus as Lord and Savior, and experienced spiritual salvation.

e. Gentiles were not present at the Feast of Pentecost, per Acts 10:28a, “You know how unlawful it is for a Jewish man to keep company with or go to one of another nation.” This was spoken by the Apostle Peter, But in 10:28b Peter was shown by God that Gentiles could also be included among God’s people, “But God has shown me that I should not call any man common or unclean..” It was Peter, who spoke the message of Salvation in Christ at the Jewish Feast of Pentecost, who now spoke the first message of salvation to Gentiles (Ats 10:30-48). https://www.biblegateway.com/passage/?search=acts%2010%3A30-48&version=NKJV

f. The message of Peter to the Jews at the Feast of Pentecost occurred on 33 A.D,, who became the first Christians.. The Church of Christ did not include Gentiles until after Peter had preached the message of Salvation in Christ in the house of the Gentile Cornelius; then, the Holy Spirit fell upon the Gentiles in 41 A.D., just as that which occurred to the Jews in 33 A.D. Just as Jews were baptized because of their belief in Christ in Acts 2:41, Gentiles were now baptized because of their belief in Christ in Acts 10: 47-48.

The Gospel Of Matthew Chapter 5 – Sermon On The Mount – Part 5 -Excursus

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction.

2. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B., Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92

3. Charles C. Ryrie, B.A., Th.M. Th. D., Ph. D., Litt. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Dr. Charles Caldwell Ryrie (b. 1925) has died only weeks before his ninety-first birthday. Dr. Ryrie taught Systematic Theology at Dallas Theological Seminary before serving as dean of doctoral studies for more than two decades until his retirement in 1983. He passed away on February 16, 2016. Although Ryrie left Haverford before completing his studies there, Haverford conferred his B.A. (1946) on the basis of his work at DTS. A year later, Ryrie received his Th.M. (1947), and two years following that, his Th.D. (1949). He went on to complete a Ph. D. (1953) at the University of Edinburgh, and he later received a Litt.D. from Liberty Baptist Theological Seminary, now Liberty University School of Divinity.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.

II. Discussion. Kingdom Life. Jesus now explains life in the Kingdom Age.

A. The Kingdom’s Laws And Principles, Mathew 5:17-48. It is important to remember that discipline relates to mortal kingdom people. Those of whom have been in heaven, and return from heaven to earth in resurrection bodies, will be those which will rule and reign with Jesus over mortal people in the kingdom, some of whom will have to be disciplined.

1. It is important to know that at this point in the Ministry of Jesus, He has come to earth to offer the kingdom to the Jews of first century of Israel. In the sermon on the mount Jesus does not discuss the church or the tribulation. But, in the order and significance of the teachings of Jesus, he initially explains the Kingdom Age, which requires us to maintain such a context in our study. Jesus will later make an announcement about the coming Church, and will have a brief discussion on the tribulation. Later in Matthew’s gospel, He will provide more details of the Kingdom Age. Jesus will also provide details of the following eternal state. All of these facts of the Gospel of Matthew, will be made, and must be made, in accordance within their proper Scriptural context and meaning.

2. Kingdom Age mortals and immortals.

a. Those who return from heaven to earth at the end of the tribulation, including Jesus and saints of the OT and NT, will return in eternal, immortal, resurrection bodies. These immortals (Jesus and OT and NT saints), will rule and reign over mortal living people the Kingdom for 1,000 years (Rev 19:11-20:6; Zech 14:1-5, 9).

(1) At the end of the tribulation, kingdom age, and destruction of the world (2 Peter 3:10), will come the creation of the New Heaven and New Earth (Rev 21:1) and the coming of the New Jerusalem (Rev 21:2). The New Jerusalem will have been suspended in space (Gal 4:26), which relates to the time in which we now live.

(2) The immortal returnees from heaven will enter the eternal state of the New Heaven, New Earth and New Jerusalem. Only those in resurrection bodies may enter the Eternal State. Earthly mortals will also be able to have resurrection bodies, based on their individual belief in Jesus.

(3) This creation is described as a new heaven and a new earth, and not the present earth being renovated; this statement is supported by the additional statement, “for the first heaven and and the first earth had passed away.” The New Heaven and New earth are not to be confused with the kingdom age. (Walvoord Revelation Commentary). The new earth will have “no sea,” (Rev 21:1) which indicates a “new creation,” and not a renovation of the present earth.

(4) “Ex nihilo is a Latin phrase meaning “out of nothing.” It is a theological term that refers to creation not being made out of pre-existing matter. Ex nihilo refers to Gen 1:1, when God created the world, from nothing into something, as well as Rev 21:1, when God’s creation will also be “out of nothing into something.”

b. Those which will be on earth in mortal bodies will be the ones that will have survived the tribulation through faith in Christ, but will not be in eternal resurrection bodies; they will not have been raptured, to return to earth with Christ and the saints. Kingdom Age mortals will include children of kingdom age mortals that will be born during the kingdom. and will need to come to belief in Christ to enter the eternal state. Only those whom are believers in Messiah/Christ/Yeshua/Jesus will have resurrection bodies. Living mortal believers in the Kingdom will be given resurrection bodies, based on their belief in Christ.

2. Moral Principles Of The Kingdom. In Mt 5:17-48, the details of the moral principles of the kingdom are outlined, and the following subjects are mentioned:

a. the relation of the law of the kingdom to the Mosaic law and the prophets.

b. the righteousness of the kingdom as compared to the righteousness of the scribes and Pharisees in first century Israel.

c. Kingdom Life. Those in resurrection bodies rule over those in mortal bodies. Sins relate only to those in mortal bodies. Discipline is judged upon only those in mortal bodies.

B . Kingdom Laws. In introducing the laws of the kingdom, Jesus paid full respect to the Mosaic law. He declared that He had not come to destroy it or replace it, but to fulfill it.

a. Although the Mosaic law, as a dispensation, was to end at the cross, its moral and spiritual implications will be fulfilled in the kingdom.

b. While Christ reigns on earth during the kingdom age, the future kingdom in its government will be directed by an absolute Ruler (Jesus/Messiah), who will rule with a rod of iron (Rev 19:15) .

c. Jesus called for a kingdom of righteousness which will exceed that of the scribes and Pharisees.

d. In reference to Kingdom Age worship, it will be Jewish in design and fulfillment.

c. Fulfillment of the Law in the Old Testament.

(1) The scribes and Pharisees were attempting to fulfill the letter of the law, but were actually breaking the spirit of the law. They not only fell far short of the Mosaic law but fell even shorter of the law of the kingdom.

(2) Just as Jesus was to fulfill the law Himself, so His disciples also would share in the fulfillment of the law of righteousness.

d. According to Jesus, not one jot, that is, the smallest Hebrew letter, “yod,”or one tittle, that is, the smallest part of a letter that would change the meaning, would be left unfulfilled.

(1) Clearly, Jesus upheld the inerrancy of the Scriptures in their entirety.

(2) The kingdom rule, of which Jesus was presenting, has high moral standards, which are expected to be obeyed.

(3) The kingdom standards compare to the Mosaic law with its demand for an eye for an eye and a tooth for a tooth. The severity of punishment in the Old Testament will be equally as severe in the kingdom age. However, the teachings that relate to kingdom age discipline relate to the kingdom, and not to the church age. The Law is no longer binding on the church. Eyes are not plucked out, and hands are not cut off. Jews provided discipline over guilty Jews in the time of the Law (re: John 8:1-5) but, the Law expired at the time of the death and resurrection of Christ, and the establishment of the Church and the dispensation of grace.

(4) Those in the kingdom were exhorted not to resist evil, but if struck on the right cheek, they were to turn the other also.

III. Chapter 5 exhorts people to be perfect, just as God the Father in heaven is perfect.

1. Perfection refers to uprightness and sincerity of character, with the thought of maturity in godliness or attaining the goal of conformity to the character of God.

2. While sinless perfection is impossible, godliness, in its biblical concept, is attainable.

3. Just as those of us who are born into this age of Grace, those who enter the Kingdom in mortal bodies (only by physical birth), will have the same temptations that we have today, and will also be able to come to belief in Messiah for eternal life.

IV. Summary. The dispensation of Law ended with the death of Christ.

A.. The application of the law and the sermon on the mount to the Church age of grace, is as follows

1. On the day that Jesus ascended from earth to Heaven, he commissioned His disciples in Acts 1:8, “you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.”

2. The message that the disciples took to “the remotest part of the earth,” included pagan nations, and those of unbelieving Jews. So, we may ask: did the disciples take the message of the law with them, to include the sermon on the mount? Scripture tells of the tools of their ministry, which did not include the law, “to include the sermon on the mount.”

a. Acts 4:12, “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.” (There is no salvation under the law).

b. Acts 16:31 “Believe in the Lord Jesus, and you will be saved,”

c. Romans 5:8 “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.”

3. Nothing of the law,or of the sermon on the mount relates to salvation in the Church age. The message of the church is: 2 Corinthians 2:2. “For I determined to know nothing among you except Jesus Christ, and Him crucified.”

B. Through the study of the details of the sermon on the mount, we see that Jesus discussed the law, and the sermon on the mount, only to first century Jews of Israel,

1. The church is not under the law, which includes the Sermon on The Mount.

2. Under the Inspiration of the Holy Spirit, the books of Isaiah through Matthew were written under the dispensation of Law. All of these books were written by Jews, to Jews, including the Gospel of Matthew.

3. There is great value in the books of the Old Testament, but, as has been discussed, “all of the Bible is for us, but not all of the Bible is about us.”

4. We will continue in our study of the end times, as Matthew discusses the proof of Jesus as being the King over the yet future earthly kingdom.

The Gospel Of Matthew Chapter 5 – Sermon On The Mount – Part 4 – Matthew 5 Review

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction.

A. In this article there will be a discussion on the Gospel of Matthew Chapter 5. This article focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion: The Sermon On The Mount; Kingdom Occupants; Worship:Governance; Discipline.

A. Overview.

1. As will be stated in this article, Jesus is speaking to first century Jews about life in the Kingdom age; First Century Jews are the immediate audience of Jesus’s sermon. As Jesus offers the Kingdom to First Century Jews of Israel, He described the conditions that will be present in the Kingdom; also, Jesus will discuss morals of the Kingdom, which will be heard clearly by these Jews, and will be convictive of their daily lives in this century.

a. As will be explained, the occupants of the Kingdom Age will be subjects and rulers.

b. Matthew’s Gospel was written to Jews of first century Israel to explain that Jesus is the legitimate King of the promised kingdom.

c. Matthew’s gospel was not written until 51 A.D., which was 18 years after the day of the Jewish Feast of Pentecost. There, the unbelieving Jews at the Feast heard the Sermon of the Apostle Peter (Acts 2:1-36), which told of the death and resurrection of Christ, and the need for these Jews to believe in Christ for Salvation.

d. Only first century Jews were present at the Sermon on the mount. There was no mention of the death and resurrection of Jesus in the Sermon on the Mount.

e. The Jews of the Gospel of Matthew lived under the Law. The church lives in the Age of Grace, with none of the Law hanging over it.

2. There is no physical relationship between the subjects and rulers that are discussed in Jesus’ sermon on the mount, with those of us who are living in the present church age.

3. This article relates to the people who will be present during the “yet future” kingdom Of God, which will be present on this earth. Such people will be known as subjects and rulers.

a. “Subjects” are those of whom will be living with in mortal, non-resurrection bodies. Subjects will have the ability to sin, and are the objects of this sermon’s discussion on sin. Subjects will be people who will survive the tribulation, who will have come to faith in Christ but will not have been resurrected to heaven, so they will enter the kingdom in their mortal bodies. Subjects will be able to do all of the things that mortals are able to do today, such as entering into marriage, bearing children, and sinning.

b. Children that will be born during the kingdom age will have a sin nature, which will lead them to sin. All subjects/mortals will receive the teachings of Jesus (Isa 2:2-4), which will allow them to be saved and to receive resurrection bodies. Only those in resurrection bodies will be allowed entry into the eternal state of the New Heaven, New Earth, and New Jerusalem (Rev 21:1-2), which will occur at the end of the tribulation following the destruction of the present heavens and earth (2 Pet 3:9). The New Jerusalem will have been existing above the earth before it comes to the New Earth (Galatians 4:26).

c. Rulers are those which will be living in the Kingdom in immortal, resurrection bodies, and will be “unable to sin.” Rulers will be those which have been in Heaven with Jesus during the Tribulation; these will be saints of the Old and New Testaments. Following the tribulation, Jesus and all other heavenly saints will descend from heaven to earth at the end of the campaign of Armageddon, (Rev 19:11-20:6), where they (Jesus and Saints) will rule and reign over the earthly kingdom, and will be be known as Rulers.

d. It is important to remember that this sermon relates to those that will be living during the Kingdom Age, and not with those of us that are living within the current Church Age. The audience of Jesus’s sermon were Jews. Jesus, a Jew. was speaking about Jewish things which related to a Jewish prophesied Kingdom Age. Jesus will be returning to earth with a resurrected and raptured Church (1 Cor 15:50-54, along with OT saints. OT deceased saints will have been taken to Heaven by Jesus following His death and Resurrection (Eph 4:8).

e. Jesus and His disciples, during the time of His earthly ministry, confined their ministry to Jews within Israel (Mt 10:5-7). The mission was to announce to “the lost house of Israel,” that their prophesied Kingdom was at hand (not here, but near). The kingdom was a promise of God to Israel, and not to Gentiles, therefore, Jesus and His disciples confined their preaching to Jews in Israel. Nothing in their ministry related to the church, the church age, or Jesus and the Church, as these things had not been revealed to them through the writings of Jewish prophets. Therefore, such things were “mysteries,” not like “murder mysteries,” but as knowledge that God did not reveal to OT prophets, and were not revealed until the time of the New Testament, e.g., Eph 5:32 (Christ and the church relationship). Other mystery references are: Ro 16:25; 1 Cor 2:7; 1 Cor 15:50-51; Eph 1:9; 3:3-4, 9; Col 1:26-27; Col 2:2; 4:3; 2 Thes 2:7.

4. Worship In The Kingdom. In reference to Kingdom Age worship, it will be Jewish in design and fulfillment.

a. Concerning Temple worship, and sacrifices.

(1) Isaiah 2:2-4 tells of Kingdom teaching and judgment by Messiah/ Christ; God’s government will be established over all of the kingdoms of the world. Gentiles and Jews will do the will of God; justice will reign. (Gentiles are nations, e.g. vs 2; Jews are people. e.g. vs 3 )

(2) Ezekiel 46:1-15 tells of Temple worship, with reference to weekly (Sabbath), monthly (new moon), and daily offerings. The Ryrie Study Bible comments (If the great festivals of Passover and Booths (Tabernacles) are to be observed during the Millennium (Kingdom Age), there is no reason why sacrifices would not also be offered. Then, of course, they will be memorials of the finished sacrifice of Chris on the cross. Ezekiel 46:15 also tells of Kingdom animal sacrifices. Leviticus 1 tells of OT animal sacrifices. Leviticus 23 tells of Festivals. The sacrifice of Christ was the full and final sin offering (2 Cor 521).

(a) Animal sacrifices in the Old Testament were rituals where animals were slaughtered as offerings to God, symbolizing atonement for sin and the seriousness of breaking the covenant with Him. These sacrifices served as a reminder of the consequences of sin, and pointed towards the ultimate sacrifice of Messiah/Christ.

(b) Animal sacrifice in the Bible serves as a profound theological symbol of atonement, substitution, and reconciliation. It points to the gravity of sin and the necessity of a mediator between God and humanity. The sacrificial system foreshadows the ultimate sacrifice of Jesus Christ, who fulfills the law and establishes a new covenant through His death and resurrection.

5. Kingdom governance and worship.

a. The Sanhedrin was the ancient Jewish high court responsible for interpreting and enforcing Torah law, emphasizing principles of justice and due process. It consisted of a Great Sanhedrin of 71 judges for national matters and Lesser Sanhedrins of 23 judges, for local cases, ensuring a structured legal system in ancient Israel.

b. In the Kingdom there will be no church. The church will have completed its mission on earth, and will have been “caught up” (raptured Grk. harpazo). 1 Thessalonians 4:16-17: “16 For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first.17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.

c. Those in heaven will return to earth with Jesus at the end of the tribulation, to rule and reign with Him, who will establish the kingdom on earth. (Rev 19:11-20:6). Those who return to earth at the end of the tribulation will be in resurrection bodies, to include Jesus and the saints with him.

6. Conditions during the kingdom age will be Jewish related.

a. In the Kingdom Age earthly Temple (Ezekiel 40:5), the animal sacrifices (Ezekiel 46:18) will not be for salvation but in memory of Christ when He was sacrificed on the Cross. The sacrifices will show mortals in the kingdom age the necessity of the sacrifice of Messiah, and the necessity of these mortals to come to faith in Messiah, for continued eternal life and the avoidance of the Lake of Fire (Rev 20:15).

b. Old Testament Jews looked for a future sacrifice. Jewish sacrifices foreshadowed a greater, once-for-all act of atonement. Hebrews 9:22 affirms that Jewish sacrifices foreshadowed a greater, once-for-all act of atonement “without the shedding of blood, there is no remission.”

c. In this age of Grace, believers look back to the Crucifixion of Christ (Mt 27:34-50), just as what will take place in the Kingdom Age, when mortals will look back to the crucifixion.

B. Matthew’s Picture Of Messiah/Jesus.

1. His Lineage 1:1-17. 2. His Birth. 1:18-25. 3. His Announcement 3:1. Repent for the kingdom of heaven is at hand. 4. His Temptation. 4:11. 5. His entry into office 4:12-25. 6. His Preaching. 5:1-16.

a. From 1:1 through 5:25, Matthew paints a picture of the legal lineage of Jesus to prove that He is the legal heir to the throne of David to be its King. Luke shows His royal lineage (Lk3:32-38). His announcement by John The Baptist of the Kingdom that was being offered to Israel. His temptations to show his qualification for being Israel’s King through his temptation and sinlessness.

b. From 5:1-7:28 Matthew tells of the preaching of Jesus to Jews about Jewish things. Up to this point, all that has been stated is about Jesus and Jews. Jesus’s sermon on the mount begins with a picture of kingdom life, beginning with he Beatitudes (5:3-5:16); nothing will change.

c. 5:1-2-16, beginning with: “When Jesus saw the crowds (these were Jews), He went up on the mountain, and after He sat down, His disciples came to Him. He opened His mouth and began to teach them (Jews) about the kingdom: 5:3, “Blessed are the poor in spirit, for theirs is the kingdom of Heaven.” (from this point forward in the Sermon on the Mount, Jesus taught Kingdom principles to a Jewish audience, never once deviating to things of Gentiles or of the church.

d. 5:17-8:29, Jesus, tells about the Law of Moses, under which there were penalties of death, per Lev 20: for false worship (1-5); children cursing parents (9); adultery (10-12); homosexuality (13); beastiality (15-16). The law did not begin until Ex 19:1 (1491 B.C.). Abraham believed in the LORD, and it was accounted to him for righteousness (Gen 15:6, 1913 B.C.). Under the law there were no provisions for salvation. In the book of Matthew, Jesus said nothing about salvation by grace through faith, e.g. Eph 2:8); He didn’t speak of a way to individual salvation, or the loss of individual salvation. Jesus came to offer national salvation to Israel, if they were to receive Him as God’s chosen king of the Kingdom (Deu17:15).

e. The kings of Israel were divinely chosen and were expected to abide by the Law (1Kgs 2:3-4). Jesus kept the law, and fulfilled the law, which occurred at his death. According to the Torah, kings were not in charge of the judicial system. Deut 16:18-17:20 calls for an independent judiciary of officers and priests in which the high priest serves as the chief justice. Consequently, the kings of Israel are subject to Yhwh’s law via an earthly court. And when these courts failed, the prophets stepped in (American Bible Society; The Rights and Duties of kings). Jews ruled over the nation of Israel.

f. During the time of the Law, discipline was administered by Jews, over Jews (Moses, Joshua, Judges, Kings). In the age of grace civil judgment is accomplished by civil governments, which don’t apply the death penalty for the sins the Law. Animal sacrifices are not a part of Church worship, which was prevalent under the Law, to include during the life of Jesus (Mt 5:24). From Holman Christian Standard Bible, “Jesus said disciples should should seek reconciliation, even if it meant halting the middle of offering “sacrifices” at the Jerusalem temple. Also, Mt 21:12. “And Jesus entered the temple and drove out all who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. Moody Bible Commentary note: “probably a reference to the purchase of animals for sacrifices, Re Lev 5:7-8: 7“But if he cannot afford a lamb, then he shall bring to the Lord as his compensation for the sin that he has committed two turtledoves or two pigeons, one for a sin offering and the other for a burnt offering. 8 He shall bring them to the priest, who shall offer first the one for the sin offering. He shall wring its head from its neck but shall not sever it completely,

C. Sin and Judgment in the Kingdom Age.

In the Sermon on the Mount, Jesus discussed sin that will exist in the Kingdom. Just as the penalty for sin under the OT law was severe, so will it be during the Kingdom, but only as it relates to Mortals, remembering that those in Resurrection bodies are “like Jesus,” 1 John 3:2 (“we shall be like Him, for we shall see Him as He is”).

The Gospel Of Matthew Chapter 5 – Sermon On The Mount – Part 3 –

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.

II. Discussion. As will be stated in this article, Jesus is speaking to first century Jews, about life in the Kingdom age. The “subjects” are mortal, and live within non-resurrection bodies. Rulers are those whom have immortal, and have resurrection bodies. There is no relation between the subject that is being discussed with first century Jews, and those of us who are living in the church age. This statement will be repeated.

A. Kingdom Morality.

1. Beginning with Mt 5:21, Jesus brought up case after case where morality in the kingdom is more precise and exacting than their customary interpretation of the Mosaic law. The morality discussion relates to kingdom age subjects, whom are mortals, and do not have resurrection bodies. Those who return to earth from heaven, at the end of the tribulation, will be those who have immortal resurrection bodies. More will be discussed on mortals vs immortals. The sins that are exposed by Jesus in the sermon on the mount relate to mortals living in the kingdom age, and not to the church age or to kingdom age saints, who are in resurrection bodies and will remain sinless. Jesus uses hyperbole to expose the seriousness of many of these sins.

2. Whereas Moses said they “should not commit murder,” in the kingdom it was wrong to be angry with a brother without cause. One who called his brother Raca, or “empty headed” (i.e., a numbskull), would be in danger of kingdom age discipline, as that from which these first century Jews would expect from their present-day Sanhedrin.

3. Even worse would be to call someone a fool, which would place him in danger of eternal punishment, literally, the fire of Gehenna. While this does not necessarily mean that a person who carelessly calls another a fool today is in danger of the lake of fire (Rev 20:15).

4. The order of reference in verse 22 is climactic, but all is contrasted to murder in verse 21, which is hyperbolic (extreme exaggeration).

a. A key to understanding these sins, is that they relate to life in the kingdom age, and not to the church age.

b. Another key to understanding these sins is that mortals in the kingdom must come to faith in Jesus to avoid the lake of fire (Rev 20:15).

5. In keeping with this process, if one were to take a gift to the altar of God, and would there remember that he had something against a brother, Jesus exhorted him to leave the gift in order to be reconciled to his brother and then to return to offer the gift. In this matter, there are those in our time who relate the gift to the weekly church age offering, which is totally out of context.

6. Expanding the problem of reconciliation to a brother, in verses 25 and 26, Jesus took up the matter of an honest debt which must be settled, unless the debtor be hailed into court and imprisoned until “the last farthing is paid.” The adversary of verse 25 is certainly not the devil, but an ordinary human creditor. Remember that the context is mortals in the kingdom age. In this passage, Jesus relates the situation to the gravity of the situation, and that kingdom mortals are to seek reconciliation as swiftly as possible.

7. Proceeding from matters which offend a brother, or debts which are owed to a brother, Jesus then took up the matter of adultery and lust, and its relationship to divorce, in contrast to the law which forbade adultery.

a. Jesus charged that anyone looking on a woman in lust had already committed adultery. He charged them that if their right eye offend, they should pluck it out, or if their right hand offend, it should be cut off. Jesus uses hyperbole to expose the seriousness of lust, saying that lust is the same as the physical act of adultery.

b. The subjects of this discussion will be occupants of the kingdom, those of whom are not in resurrection bodies. “Subjects” in the kingdom age are mortals, and are ruled by “Rulers” Rulers are immortals in resurrection bodies, and are incapable of sinning (they are like Jesus, 1 John 3:2). In this discussion Jesus is speaking to Jews, of whom were living under the law. Therefore, Jesus was relating lust to adultery, which called for the penalty of death.

c. These matters of the Sermon on the Mount relate to life in the kingdom age, with discipline and judgments relating to subjects of the kingdom, as opposed to Kingdom rulers, and do not relate to the church age. The rulers in the Kingdom age are Jesus and the saints who returned to earth from heaven with Jesus. However, for mortals in the kingdom, justice and discipline will be as swift and severe as it was for those which lived under the law (death for adulterers and homsexuls, Lev 20:10, 13).

d. Mt 12:32 relates to the unpardonable sin of unbelief, as displayed by the Pharisees. Jesus stated in 12:32, “it (unbelief) will not be forgiven in the age of Law, or in the to come, e.g., the Kingdom Age. With this as a background, Jesus contrasted divorce in the kingdom to divorce under the Law. In the Kingdom only mortals will marry. As in the Church Age, sins will be taken away only through belief in Christ, but the unpardonable sin will be unbelief in Messiah. As for unbelief in the church age, Acts 16:31 provides the solution, “believe in the Lord Jesus Christ and you will be saved.” Per, James 2:19, the demons believe, but they do not believe for salvation.

8. Jesus’ use of Hyperbole.

a. Hyperbole is an extreme exaggeration, usually employed for the sake of emphasis. Hyperbolic expressions are a type of figurative language and are quite common in everyday conversation. Statements such as, I’m so hungry that I could eat a horse; she waited forever; and he hit a ball a mile. are examples of hyperbole. Hyperbole is seen in Mt 5:22-24; 28-30; 39-42)

b. Luke 6:41. “Why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Jesus’ striking word picture of a “plank” (or a “a beam of timber” or a “large log”) in the eye is an obvious exaggeration meant to emphasize our tendency to criticize others while blinded to our own faults.

c Mark 10:25. “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” The point of Jesus’ hyperbole is that monetary wealth makes it extremely difficult to see one’s spiritual need.

d. Matthew 6:3. “But when you give to the poor, do not let your left hand know what your right hand is doing.” It’s not possible for one hand to be unaware of what the other hand is doing, so Jesus’ words are obviously hyperbolic, stressing the need for unselfish motives.

e. Mark 1:5. “And all the country of Judea was going out to him, and all the people of Jerusalem; and they were being baptized by him in the Jordan River, confessing their sins.” John the Baptist was widely known, and his influence was felt throughout Judea. It’s the statement that everyone in Jerusalem was baptized by John that is hyperbolic.

f. The word “looks” in Matt 5:28’s “everying who looks at a woman with lust” is in the present tense. In Greek, the present tense often has a sense of continuous action, so this verse probably refers, “not to a person’s beauty, but to meditating on it, seeking to possess it. Therefore, this understanding of “looks” falls short of equating it to the physical act of adultery.

The Gospel Of Matthew – Chapter 5 – Sermon On The Mount – Part 2

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.

II. Discussion. The Sermon On The Mount.On The Mount. -Part 2 – Kingdom Aspects.

A. The Gospel of John was written to Jews and Gentiles between the years of 85-95 A.D. John’s Gospel explains how entry into the earthly kingdom is achieved.

B. .THe Gospel of Matthew was written to Jews, between the years of 44-70 A.D. and has so far in this study, discussed the announcement by John The Baptist of the coming of the Kingdom to earth. We have also discussed the qualifications for Jesus to be the prophesied King of the earthly kingdom.

III. Pre-kingdom earthly conditions, and life within the earthly kingdom, beginning with a study of The Beatitudes.

A. The Beatitudes, Matthew 5:2-16.

1. The introductory verses, picturing Jesus seated, imply Christ’s role as a Lawgiver or Rabbi.

a. The Beatitudes pronounce those blessed, or happy, who fulfill these six standards of the kingdom in character and experience: (1) those whom are poor in spirit, or consciously dependent on God; (2) those who mourn; (3) those who are meek, or humble; (4) those who thirst after righteousness; (5) those who are merciful; pure in spirit; and (6) those who are peacemakers, although persecuted for righteousness’ sake, are proper disciples and subjects of the kingdom. It is important to know that the context of Matthew’s Gospel is that of the King (Jesus), and the Kingdom (Planet earth, over which the King will rule and reign).

b. Through verse 10, these are addressed as “they,” in contrast to “you” in verses 11-12. Here is illustrated a present application of general truth, and that the disciples were to experience persecution and false accusation.

B. Messiah’s Followers- Their Influence, Matt 5:13-16.

1. In verses 13-16, Christ’s followers are compared to salt and a lamp. Salt, which has lost its salty character, is utterly useless. While salt can preserve and flavor almost any food, it is useless to add good salt to bad, and salt without flavor should be thrown away. So disciples, without true moral character and spiritual commitment to the King, would be useless in the kingdom of heaven. It also implies the rottenness of the world, which needs the preservative of the salt.

2. Likewise, Christ’s followers should be like a light or lamp, which, if it is going to fulfill its function, must be on a lampstand and not hidden under a bushel. The disciples were to be like a city set on a hill, and to let their light shine. The result would be that they would not attract mankind to themselves but would glorify the Father in heaven.

3. The implication of this passage is that only those who have experienced conversion and transformation by the grace of God can be citizens of the kingdom of heaven. The same thought was expressed to Nicodemus in John 3, when Jesus said, “Except a man be born of water and of the Spirit (a spiritual cleansing), he can not enter into the kingdom of God” (Jn 3:5).

4. It must be known that entry into the kingdom is restricted to those whom are “spiritually born again.” (John 3:3), and only by belief in Christ can one be born again (Jn 3:16).

5. Christ’s followers are exhorted to rejoice in “that day” because they share persecution similar to that of prophets of old, and because they will have great reward in heaven. In this context the great reward would have been understood as being in the kingdom. Jews had no understanding that they would go to Heaven, because they only knew of the earthly kingdom as being their reward.

a. It is of interest that these words addressed to those living in “that generation” promised them reward in heaven rather than in the future millennial kingdom. This is realistic, of course, because they would ultimately move into the church (through belief in Christ) with its heavenly destiny and reward. “

b. This is key. We are not in the kingdom. We don’t do kingdom work. We offer eternal life with Jesus in heaven (Acts 16:31), and then will follow Him back to earth where “He will establish the kingdom” on earth (Rev 19:11-21 – 20:1-6).

(1) The Sanhedrin was the ancient Jewish high court responsible for interpreting and enforcing Torah law, emphasizing principles of justice and due process. It consisted of a Great Sanhedrin of 71 judges for national matters and Lesser Sanhedrins of 23 judges for local cases, ensuring a structured legal system in ancient Israel].

(2) In the Kingdom there will be no church. The church will have completed its mission on earth, and will have been “caught up” (raptured Grk. harpazo). 1 Thessalonians 4:16-17: “16 For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first.17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. 17″ Notice that the resurrection and rapture is limited to those “in Christ.”

(3) Those in heaven will return to earth with Jesus at the end of the tribulation, to rule and reign with Him, who will establish the kingdom on earth. (Rev 19:11-20:6).

(4) Conditions during the kingdom age will be Jewish related, as Matthew writes of Jesus’ teaching.

(a) There will be an earthly Temple (Ezekiel 40:5). There will be animal sacrifices (Ezekiel 46:18), not for salvation but in memory of Christ when He was sacrificed on the Cross. Old Testament Jews looked for a future sacrifice, Jewish sacrifices foreshadowed a greater, once-for-all, act of atonement. Hebrews 9:22 affirms Jewish sacrifices foreshadowed a greater, once-for-all act of atonement “without the shedding of blood, there is no remission.” In this age of Grace, believers look back to the Crucifixion of Christ, just as what will take place in the Kingdom Age.

(b) Isaiah 2:2-4. God’s government will be established over all of the kingdoms of the world. Gentiles and Jews will do the will of the will of God; justice will reign. (Gentiles are nations, e.g. vs 2; Jews are people. e.g. vs 3 ).

C. Kingdom Occupants.

1. Occupants in the Kingdom will be of two classes, rulers and subjects.

2. Rulers will occupy the Kingdom in Spiritual bodies, and will be those of whom have been in heaven, have resurrection bodies, and have returned to earth to rule and reign over subjects.

3. Christ and saints in Heaven will return to Earth at the end of the tribulation, in resurrection bodies, and will rule and reign for the 1,000 year Kingdom Age (Rev 19:11-20:6). Christ will be the King over the Kingdom (Rev 19:16), and the saints will rule and reign with Him (Rev 20:6).

a. Old Testament saints will be those which Jesus took with Him to Heaven at His resurrection, when He emptied Abraham’s bosom of its Jewish occupants (Luke 16:19-22); and “He took captivity captive” (Eph 4:8), provided for them resurrection bodies. (Merrill Unger, Luke 16, and John Phillips, Ephesians 4).).

(1) An excellent understanding of Luke 16 is contained in the Matthew-John commentary of Dr. Merrill F. Unger (1909-1980). Dr. Unger’s academic credentials are: B.A. from Johns Hopkins University Th.M, and Th.D. from Dallas Theological Seminary; Ph.D. from John Hopkins University in Hebrew and Semitic languages.

(2) The John Phillips commentary on Ephesians 4:8 explains the process of Jesus taking the Old Testament saints with Him to Heaven. Dr. Phillips earned a D. Min, from Luther Rice Seminary. In the place of “Abraham’s bosom,” Dr. Phillips uses the term “Paradise.”

(a) At His birth, Jesus descended from Heaven’s heights to a Bethlehem barn. At his death he descended into Hades. There He preached to “the spirits in prison” (1 Pet 3:18-20), presumably the disembodied spirits of all those who had died in previous ages. At that time, Hades seems to have been divided into two realms, each separated from the other by an impassable gulf (Lk 16:19-31). In one realm were the spirits of the wicked dead, already in torment though not yet in Hell (Gehenna). In the other realm were the spirits of the blessed dead. The second realm was called “paradise” by Jesus when He was speaking to the dying thief, and “Abraham’s bosom” by the Jews in their commentaries.

(b) Jesus went to these captives in Hades with a proclamation. He proclaimed HIs everlasting triumph over sin, Satan, death, and the grave. To those in the dark realm, it was a message of eternal despair. During their lifetimes they had rejected Him by rejecting the light that God had graciously given them. Now, they were without God, without Christ, and without hope. One man in their ranks represented them all – the thief who, while dying had cursed Christ and blasphemed His claims. With horror-filled eyes, he must have looked on the One he had so rashly scorned but a few hours before.

(c) After proclaiming His triumph to those in Hades, the Lord arose in triumph, bringing the souls of the blessed death with Him. Many of them were united with their bodies, and shared in His resurrection as the first fruits of the second harvest. Paradise was thus emptied, and we are not told more about this beyond the intimation here in Ephesians that when the Lord ascended, He took with Him the captives that He had delivered from the “nether regions.” Now, all who die in Christ go to be with HIm.

b. New Testament saints will be those whom will have been taken to Heaven in the Rapture (Catching up; harpazo…Greek), or resurrection. At the time of the resurrection and rapture, all of those saints will be given resurrection bodies.

c. The rapture and resurrection are shown discussed in the following passages: 1 Corinthians 15:50-54. 1 Thessalonians 4:13-18; John 14:2-3.

1. The rapture is explained in the Holman Christian Standard Bible, 1 Thessalonians 4:15-17 (General Editors, Edwin A. Blum, Th.D., Dallas Theological Seminary,; Jeremy Royal Howard, Ph.D., Southern Baptist Theological Seminary; 1-2 Thessalonians comment by, James A. Davis, Ph.D., Dallas Theological Seminary).

2. Rapture explanation. Greek pronunciation, Harpazo. HCSB translation, caught up. Latin translation, rapturo. English translation, rapture.

Consider. https://youtu.be/7dwbNvBq7eQ?si=TpSZh88Aww9ZevNt

The Gospel Of Matthew Chapter 5- Sermon On The Mount – Part 1 – ( 5:1) – The Sermon’s Purpose.

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.

II. Discussion. The Sermon On The Mount.On The Mount. -Part 1 – Its Purpose

A. Importance and Background Of The Sermon.

1. The purpose of Matthew to present the truth relating Jesus as the King, and the message of the kingdom, is the guiding principle in placing the Sermon on the Mount here so early in Matthew’s gospel. While His teaching is eschatological, Jesus also keys on personal behavior in that if these first century Jews want to be kingdom people, “they should act like kingdom people.”

a. The Sermon on the Mount addresses the moral principles relating to the kingdom which Jesus proclaimed. The Sermon was designed “to counteract the earthly views of the people of Israel.”

b. Jesus spoke directly to His disciples, probably the inner circle. But during the discourse, apparently many others joined the crowd, as there is reference to “the people” in Matt 7:28, which would imply a large crowd. In placing this discourse early in Matthew, the intent is plainly to set forth the main principles of Christ’s teaching, which are subsequently rejected in Matt 8:11-12. Those who thought they would gain entrance to the kingdom, because of their religious backgrounds, considered themselves subjects (‘lit. sons.”) of the kingdom. Instead they would be thrown into the judgment outside into the darkness (22:13). This rejection in turn led to the second major discourse in Matt 13 on the age intervening between the first and second advents of Christ (the inter advent age).

c. Matthew’s third major discourse in Matt 24 dealt with the end time preceding the second coming. These three major discourses should be contrasted to the fourth discourse found in John’s gospel, 13-17 (the upper room discourse) dealing specifically with the spiritual character of the present age in which God would call out His church. Matthew’s gospel is, therefore, comprehensive in presenting the three major discourses relating to kingdom truth, and is given in “dispensational” order.

d. “The sermon on the mount speaks not of individual salvation, but of the character and conduct of those who would enter the kingdom. People enter the kingdom; the kingdom will not enter people.

e. The Sermon on the Mount presents ethical content. That it delineates the gospel that Jesus Christ died and rose again. that it presents justification by faith, or is suitable to point an unbeliever to salvation in Christ, is plainly not the intent of this message. In Matthew’s Gospel, there is teaching of Jesus offering the kingdom to first century Israel. The kingdom that Christ offered was to Jews, and not to Gentiles.

f. The sermon is eschatological, that is having no bearing on the present church age. The epistles are more precise in delineating the particular responsibility and privilege of Christians. Matthew wrote this gospel many years after the death of Christ,.

g. The Sermon on the Mount is not church truth. It falls short of presenting the complete rule of life expounded at a greater length in the epistles, and it is not intended to delineate justification by faith or the gospel of salvation.

h. As in every text of Scripture, the truth presented must be first of all seen in its context. In the gospels, Jesus was presenting Himself as the prophesied King, and the kingdom He was offering is the prophesied kingdom. Those who are premillenarians can understand this as referring to the earthly kingdom predicted in the Old Testament. Although Jesus, in His teaching, did not spell out all that was revealed in the Old Testament, He clearly presented Himself as the prophesied King, the Son of David, who had the right to reign on earth.

(1) It is quite evident that the Jews, while they wanted deliverance from the Romans and fulfillment of the material blessings promised in the millennium, were quite unprepared to accept the view that the millennial kingdom has spiritual implications. It was to be a rule of righteousness as well as a rule of peace.

(2) The political character of the kingdom was not seriously questioned by the Jews, who anticipated that their Messiah would bring deliverance to them.

(3) Because of their neglect of the spiritual and moral principles involved, Christ necessarily emphasized these in the Sermon on the Mount.

(4) The Sermon must be understood in its eschatological context, with moral convictions.

i. Chapter 5, after describing the setting as a place in the mountains, presents first the Beatitudes (vv. 3-12), then the spiritual influence of true disciples (vv. 13-16). Beginning with Matt 5:17 the laws and the principles of the kingdom are unfolded and are related to the Mosaic law, to contemporary problems, and to the future judgment of God as well.

(1) The Law provided for stoning of prostitutes, adulterers, and homosexuals, but such measures of discipline and punishment are not elements of the Sermon on the mount, neither are they aspects of discipline and punishment from that time forward (per Jn 8:1-11, the woman caught in adultery). However, Jesus did teach such discipline for those in the kingdom whom are not in resurrection bodies (1 Cor 15:50-54). Those of whom enter the kingdom in mortal bodies, to include their mortal children (being born in the kingdom), may sin and will be subject to OT discipline (e.g., Mt 12:14, 22-24), It is important to remember that “all of the Bible is for us, but not all of the Bible is about us.”

(2) The ethical teachings of chapter five are summed up in the last verse, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

2. Jesus delivered this sermon as Matthew indicated, although probably He repeated many times the truths in the Sermon on the Mount, or delivered the same sermon more than once to different groups (Lk 6:20-49). Here, however, He spoke directly to His disciples, probably the inner circle. But during the discourse, apparently many others joined the crowd, as there is reference to “the people” in Mt 7:28, which would imply a large crowd.

a. In the same context, “the church at Rome,” probably had several churches in Rome. These believers, ethnically, were Jewish and Gentile. Paul simply addressed the Roman Epistle to “all are loved by God, and called to be saints,” (Rom 1:7), indicating a multiplicity of churches.

(1) As with context being key in Matthew’s gospel, context must also be considered in the Roman epistle.

(2) Context must also be considered in the Gospel of Mark which was written in Rome. Mark’s gospel, primarily, was written for Gentile Roman Christians, but also contains verses from the Sermon on the Mount, as well as from other subjects that relate specifically to Jews. But the key message that Christians should know and share is “Believe in the Lord Jesus, and you will be saved.” (Acts 16:31).

b. A large Jewish colony lived in Rome (Acts 28:17-28). But Rome was a Gentile city, the capital of a Gentile empire in which all Jews, believing and unbelieving, formed a small minority.

c. The Roman church was not established by apostles, but by Jews who had returned to Rome after the day of Pentecost (Acts 2:10).

B. What If?

1. We have already stated that first century Israel rejected Christ as being the King of the covenanted kingdom. What would have happened if Jesus had been received as God’s chosen King for the kingdom, and “the kingdom would have come” (Mt 6:10)? If that had happened, and knowing that the kingdom was a promise of God for Israel, what would have happened to Gentiles in their relation to the kingdom and eternal life?

2. The answers to questions that relate to eternity and eternal life are contained in Holy Scripture.

a. The answer to the Gentile question about the kingdom is found in Genesis 12:3c. ” in you all the families of the earth shall be blessed.” In the family of Abraham (Israel), all gentiles will be blessed, in all of the blessings of the Abrahamic Covenant.

b. The answer to salvation is found in Genesis 15:6, “And he believed in the Lord, and He accounted it to him for righteousness.” As in the case of Abraham, salvation is by grace through faith (Eph 2:8).

The Gospel Of Matthew Chapter 4

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.

II. Discussion.

A. Matthew 4:1-11, The Temptation Of Jesus.

I. The temptation of Jesus occurred immediately after the testimony to His deity from John the Baptist and God the Father. The Spirit of God, seen descending like a dove upon Him at His baptism, led Him into the wilderness to be tempted by Satan. The thought is that Christ is impelled in the will of God into this period of testing which God Himself has recognized as necessary.

a. The temptations were not against the will of Christ but also not of His human choosing.

b. The word “tempted” means to “try” or “test,” and does not imply any inward cooperation with Satan’s proposals.

c. Unlike sinful man, Christ had no temptation from within.

2. The time of trial consisted of forty days of fasting, during which there undoubtedly was constant provocation by Satan. The physical weakness induced by fasting coupled with the wearing persistence of Satan is understood as setting up circumstances conducive to Satan’s temptations.

a. The tempter is described simply as “the devil,”his name meaning, “the slanderer” or the “adversary.” The devil is mentioned in Scripture from the Garden of Eden to his being cast into the lake of fire in Revelation 20. The corrupter of Adam and Eve and the opposer of every good work and person, Satan was here attempting to corrupt the Son of God.

b. Satan, by nature and program, is committed to usurp God’s place, to oppose God’s will, and to corrupt all that is holy and good. He could do no other than to attempt here what is absolutely impossible, that is to induce Christ to sin, even though he knew before he began that was impossible.

3. In the third temptation of Christ, Satan followed the well-established pattern of temptation revealed in the Garden of Eden and illustrated throughout Scripture. It is defined in 1 Jn 2:16 as being temptation along three lines:

a. The lust of the flesh.

b. The lust of the eyes.

c. The pride of life.

4. The order of the temptation in 1 Jn 2:16 is the same as the serpent’s temptation of Eve in Gen 3:6 , where the fruit was:

a. Good for food, the lust of the flesh.

b. Pleasant to the eyes, the lust of the eyes;.

c. To be desired to make one wise, the pride of life.

5. The first temptation was to turn stones into bread. Under other circumstances, this might not have been sinful, but to do it at Satan’s suggestion and to make satisfaction of His hunger primary was contrary to the will of God.

a. Christ replied by quoting Deu 8:3, declaring the priority of the Word of God. The experience of Moses on Sinai (Ex 34:28, Deu 9:9, 18) and that of Elijah going forty days without food (1 Kgs 19:8) are perhaps not entirely parallel but illustrate the character of the temptation of Christ.

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

(1) Satan’s proposal was that Jesus, as the Son of God, should cast Himself down and, by His miraculous preservation, demonstrate His deity. It was the subtle temptation to do miraculous works and thus gain recognition. In support of this, Satan quoted Ps 91:11-12, significantly omitting the promise that God would keep Him “in all thy ways.” In this instance, Satan deceitfully used the Scripture.

(2) In this temptation, as in the first, the temptation is introduced, “If thou be the Son of God,”there was obviously a subtle challenge to prove the deity of Christ. In reply, however, Jesus did not argue but cited Deu 6:16, forbidding testing God in this way.

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

4. Satan had failed in every avenue of temptation open to man, the lust of the flesh, the lust of the eyes, and the pride of life. Jesus, because of His humanity, could be tested, but the perfect God-man could not be made to sin.

a. Ordinary people, subject to similar temptations, can anticipate Satan’s strategy of attack:

(1) The temptation to indulge the flesh.

(2) The temptation to doubt God.

(3) And the temptation to attain divine goals by worldly means, which encourages human pride.

b. Believers are always promised a way of escape (1 Cor 10:13). There are many misapplications of this Scripture, stating that God won’t lay more on you than what you can handle, which is far from the context of 1 Cor 10:13). [“No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it.]

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

B. Matthew 4:12-16, Jesus Moves From Nazareth To Capernaum.

1. While Jesus was engaged in the activities described in Matt Chapters 3-4, John the Baptist continued his ministry.

a. In his fearless preaching, John had attacked Herod the Tetrarch for his adulterous relationship to his brother Philip’s wife, with the result that Herod had imprisoned him.

b. The report that John had been imprisoned indicated an unfriendly atmosphere in Jerusalem for a prophet, and was probably the occasion for Christ’s departing into Galilee.

c. Instead of returning to Nazareth, His childhood home, Jesus established residence in Capernaum at the north end of the Sea of Galilee, referred to as “the sea coast, in the borders of Zabulon and Nephthalim” (Mt 4:13).

2. In Mt 11:23-24, Jesus pronounced a solemn judgment on Capernaum, declaring that it would be “brought down to hell.”

a. Jesus’ stay there was anticipated by Isa 9:1-2, and quoted by Matthew to still the criticism of Jews that Jesus was a Galilean (4:16). The quotation attests both that Isaiah was a prophet and that God spoke through him. As in other instances, the quotation is not word for word, but gives the substance of the prophecy.

b. Isa 9:1-2 characterized the people as those who sit in darkness, correctly anticipated the mixed character of this population, partly Gentile, partly Jewish, but living in spiritual darkness.

c. The message of Jesus to Capernaum was similar to that of John the Baptist, “Repent; for the kingdom of heaven is at hand.”

(1) This was the theme of His ministry until it became evident that He would be rejected.

(2) The kingdom being at hand meant that it was being offered in the person of the prophesied King, but it did not mean that it would be immediately fulfilled.

C. Matthew 4:17-22, The Call Of The First Disciples.

1. Because of Capernaum’s proximity to the Sea of Galilee, it was natural for Jesus at this time to call His disciples, who were fishermen.

2. To Peter and Andrew, fishing in the sea, He extended the invitation, “Follow me, and I will make you fishers of men” (4:19).

3. In like manner, Jesus called James and John, the sons of Zebedee, who were mending their nets. They too left their occupation and their father and followed Christ. Matthew here records the early call of these disciples.

4. While Matthew’s gospel indicates that they followed Jesus, there is no clear statement that they left their fishing occupation for good.

D. Matthew 4:23-25, The Early Ministry Of Jesus In Galilee.

1. Going from one synagogue to the next, Jesus preached the gospel of the kingdom, (Which would also be preached during the Tribulation (Mt 24:14) by the 144,000 Jewish missionaries performed (Rev 7:18).

2. Countless acts of healing were followed by great multitudes, who came not only from Galilee but from Jerusalem in the south and from the territory of Decapolis and Perea on the east of Jordan.

a. Jesus’ miracles dealt not simply with trivial diseases but with incurable afflictions, such as epilepsy, palsy, and demon possession.

b. No affliction was beyond the healing touch of Jesus.

c. The kingdom blessings were promised by Isa 35:5-6, and due for fulfillment in the future kingdom (Kingdom of God), and that were performed here, became the credentials of the King (Jesus) in His first coming.

The Gospel Of Matthew – Chapter 3

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction.

A. In this article there will be a discussion on the Gospel of Matthew Chapter 3. This article focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Overview.

1. This chapter of Matthew is noteworthy, first, because Matthew passes over all of the incidents of Christ’s childhood, including His appearance in the temple at age twelve (Lk 2:41-50).

2. Matthew’s presentation is thematic, not biographical. He is introducing Jesus as the Messiah, King of Israel, fulfilling the anticipatory prophecy of the Old Testament and confirmed by the voice of the Father from heaven as God’s beloved Son.

II Discussion.

A. John the Baptist’s Mission of Preparation (Mt 3:1-12)

1. For four hundred years since the close of the Old Testament, no prophetic voice had been raised in Israel. To be sure, God had spoken by angels to Zacharias and Elizabeth, to Joseph and Mary, and to the Magi, but no human voice had spoken for God, except that of the child Jesus in the temple (Lk 2:41-50). Suddenly, seemingly out of nowhere, came John the Baptist preaching in the wilderness of Judea (cf. Ml 1:1-8; Lk 3:1-20). Matthew assumes that his readers are familiar with John the Baptist and does not give his background as Luke does (Lk 1:5-25, 57-80.

2. The message of John was, like that of Elijah, in that he preached to Pharisees as well as Sadducees, and to all who came: “Repent; for the kingdom of heaven is at hand.”

a. John’s role was that of a voice coming before the king. Matthew finds John fulfilling the prediction of (Isa 40:3-5), that there would be a voice crying in the wilderness to prepare the way before the Lord.

b John was that voice preparing the way, spiritually, for the coming of Messiah/Christ.

3. John’s message was a stern and pointed rebuke of the hypocrisy and shallow religion of both the Pharisees and the Sadducees.

a. John was attacking the established religion of his day and demanding sincerity and repentance, instead of hypocrisy and religious rites.

b. John’s call to repentance is backed up by the clear and concise announcement, “The kingdom of heaven is at hand.” The Jewish view of entrance to the Kingdom was wrong, and was not based on their Jewish ancestry, but on a belief in Yeshua as Yahweh’s chosen King (Mt 3:9).

4. The ministry of John the Baptist signaled a spiritual crisis in Israel.

a. Would Israel accept their King, or would they reject Him?

b. The ministry of John the Baptist was to prepare the way by calling Israel to repentance.

5. Jews of the region went out to John, and were baptized by him in the Jordan River, confessing their sins (Mt 3:5-6).

a. The most important question of John’s baptism, is the meaning of the baptism of John.

b. It is clearly not Christian baptism, as it does not signify initiation into the body of Christ.

c. Neither is John’s baptism symbolic of a work of the Holy Spirit, as John himself refers to it as a work of Christ.

d. Rather, John’s baptism was a Jewish custom, signifying their confession of sins and commitment to a new holy life, such as was proper for Jews in the old dispensation.

6. John challenged the prevailing Jewish concept that they were saved simply because they were descendants of Abraham. He declared that salvation would be of a supernatural, spiritual resurrection, signifying Judaism as being a dead ritual.

7. The climax of John’s thundering message was that he was only the forerunner. This coming Messiah would baptize with the Holy Spirit and with fire, and would bring judgment on the nation of Israel, like one who “in threshing,” separates the wheat from the chaff.

8. In this third chapter of Matthew, three baptisms are mentioned:

a. that of John the Baptist, a baptism of repentance

b. a baptism of the Holy Spirit, which would be brought and administered by Christ

c. a baptism with fire.

9. These baptisms should not be confused.

a. The baptism of repentance, administered by John, was in preparation for the coming of Christ, and was succeeded by the baptisms administered by disciples of Christ.

b. The baptism of the Holy Spirit was not initiated until Acts Chapter 2 on the day of Pentecost, and symbolized entrance into the body of Christ (1 Cor 12:13).

c. The baptism with fire relates to the second coming of Christ, for only then will the wheat and the tares be separated, and the tares, like the chaff mentioned by John the Baptist, being burned with fire (Mt 13:30, 38-42, 49-50).

10. All of the baptisms signify initiation into a new situation of separation to God for the righteous, or separation unto judgment for the wicked. The figure of the threshing floor, where the wheat and the chaff are tossed into the air with a wooden shovel to allow the wind to separate the two (the wheat falling to earth while the chaff blows away), is symbolic of the coming separation between that which is true and that which is false, as is stated in Mt 3:12, 17.

B. Jesus’ Baptism, 3:13-17.

1. Each of the Biblical gospels tell of the baptism of Jesus (cf. Mk 1:9-11; Lk 3:21-22; Jn 1:31-34).

a. When Jesus came to Galilee to be baptized by John, He was immediately identified, according to Jn 1:29, as “the Lamb of God, [who] taketh away the sin of the world.”

b. John alone records the announcement after His baptism that Jesus was the one of whom John had been preaching, per Mk 2:5; Lk 5:23; Jn 10:23.

2. Notice the singular word, “sin.” The sin of the world is sin, and is the only unpardonable sin of the world, which is that of unbelief in Christ. Notice that the plural, “sins,” is not stated. We can be forgiven of all sins, but only unbelief can not be forgiven. The remedy for the sin of unbelief, is “belief.”

3. Only the gospel of Matthew records John’s protest that Jesus did not need to be baptized, and John consents only when Christ says, “Thus it becomes us to fulfil all righteousness” (3:15).

a. Jesus fulfilled all the righteous requirements to be the Messiah of Israel. Also by allowing John to baptize Him, Jesus identified with sinners, of whom He same to save, though of course, He Himself had no need to repent.

b. When Jesus was baptized, Matthew, along with all the other gospels, records how the Spirit of God descended like a dove upon Christ, and how the Father’s voice from heaven identified Jesus, “This is my beloved Son, in whom I am well pleased.”

(1) This is the first clear expression of the concept of the trinity.

(2) The descent of the “spirit” upon Christ was for special power at the beginning of Christ’s public ministry.

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

The Gospel Of Matthew – Chapter 2

A Scripture Path To Eternity Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.

”I. Introduction.

A. In this article there will be a discussion on the Gospel of Matthew. This article focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

B. The contents in this article, and those that follow, rely heavily on the writings of such theological scholars as those of the following faculty members of Dallas Theological Seminary (DTS), which was founded in 1924. DTS is well known for its curriculum on Eschatology (Study of last things).

1. Lewis Sperry Chafer, D. Div., Litt. D (1871—1952) was the primary founder of the Dallas Theological Seminary (1924; then Evangelical Theological College), an institution widely considered the academic front-runner of dispensationalist theology. Besides serving as the college’s first president and principal theologian, Chafer was a musician, evangelist, and frequent Bible conference speaker. Although he wrote many popular books on prophecy, evangelism, and Christian living, Lewis Sperry Chafer’s most enduring work was his eight-volume Systematic Theology, the first theological textbook framed within a dispensational, premillennial view.

2. John F. Walvoord, B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B., Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92

3. Charles C. Ryrie, B.A., Th.M. Th. D., Ph. D., Litt. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Dr. Charles Caldwell Ryrie (b. 1925) has died only weeks before his ninety-first birthday. Dr. Ryrie taught Systematic Theology at Dallas Theological Seminary before serving as dean of doctoral studies for more than two decades until his retirement in 1983. He passed away on February 16, 2016. Although Ryrie left Haverford before completing his studies there, Haverford conferred his B.A. (1946) on the basis of his work at DTS. A year later, Ryrie received his Th.M. (1947), and two years following that, his Th.D. (1949). He went on to complete a Ph. D. (1953) at the University of Edinburgh, and he later received a Litt.D. from Liberty Baptist Theological Seminary, now Liberty University School of Divinity.

4. J. Dwight Pentecost, B.A., Th. M., Th. D., taught for 58 years at Dallas Theological Seminary. “Dr. P,” as he was affectionately known on the DTS campus, began his time at the seminary in 1937 as the one hundredth student at the then twelve-year-old school. From 1958 through 1973, Dr. P served concurrently as a DTS professor and senior pastor of Grace Bible Church in North Dallas. As he completed his doctorate in theology, the seminary’s president at the time, Dr. John F. Walvoord invited Dr. Pentecost to join the DTS faculty, where he served until his death
.
5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion. Matthew Chapter 2.

A. Old Testament Scriptures to consider, as found in: Matthew 2:5-6; 2:15; 17-19; 2:23, as are shown below.

B. Overview.

1. There is nothing in chapter 2 that describes Jesus Himself. Therefore Matthew’s purpose was not simply to give the reader information about Jesus’ childhood. Also in this chapter there are several references to the fulfillment of Old Testament prophecies.

2. Matthew wanted to continue to prove that Jesus was the promised Messiah who fulfilled what the prophets had predicted.

3. In chapter 1 the emphasis is more on how Jesus’ identity fulfilled prophecy, but in chapter 2 it is more on how Jesus’ geographical connections fulfilled prophecy.

4. To prove that Jesus was the Messiah, Matthew had to show that Jesus was born where the Old Testament said Messiah would be born. Another purpose of this chapter was to show God’s providential care of His Son.

III. Key Verses.

A. 2:5-6. 5 So they said to him, “In Bethlehem of Judea, for thus it is written by the prophet: 6 ‘But you, Bethlehem, in the land of Judah,Are not the least among the rulers of Judah; For out of you shall come a Ruler Who will shepherd My people Israel.’ ”

B. 2:15 and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, “Out of Egypt I called My Son.”

C. 2:17-18 17 Then was fulfilled what was spoken by Jeremiah the prophet, saying: 18 “A voice was heard in Ramah, Lamentation, weeping, and great mourning, Rachel keeping for her children, Refusing to be comforted. Because they are no more.”

D. 2:23 And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, “He shall be called a Nazarene.”

IV. Comments.

A. 2:1-11. Worship of the Magi.

1. These Magi were students of astrology who searched the heavens for significant movement in the stars. They were not magicians in the evil sense, as liberals have charged; neither were they kings, even though they brought kingly gifts to the child King, Jesus. Their number is not told, but it probably was more than three. The time of their arrival was not the night of the birth of Jesus but some weeks later.

2.The maji appeared in Jerusalem, where they inquired concerning the birth of the King of the Jews, and probably came from Babylon, which, for centuries, was a center of the study of astrology. The wise men, or the Magi told inquirers that their interest was aroused by seeing an unusual star in the East, which signified to them that the King had come. These tidings, when reported to King Herod, troubled him, for Herod knew all too well the Jewish aspiration of throwing off the Roman yoke and his own rule over them.

3. Herod, having called an official meeting of the Sanhedrin, and demanded of them a formal statement where the Messiah was to be born. They replied by paraphrasing Micah 5:2.They named Bethlehem in Judea, which, although a small town, would distinguish itself as the birthplace of the one who would rule over Israel.

4. Herod then plotted to nip this growing bud of Messianic hope before it got out of hand, so he called the wise men to him privately and inquired when the star appeared. Herod did so to pinpoint the age of the child. He further urged them to find the child and then bring him word that he also could worship Him.

5. The wise men, however, immediately set out for Bethlehem. The star in the East reappeared and guided them to the house where the child was. The star in the East, as well as the star that guided them to Bethlehem were supernatural rather than natural phenomena.

6. The wise went to Bethlehem and found the young child with Mary, His mother. To the Child they paid respect, worshiped Him in Him, and presented their gifts of gold, frankincense, and myrrh. Unquestionably the gifts were chosen appropriately: gold for His deity and majesty, frankincense for the fragrance of His life and His intercession, myrrh for His sacrifice and death.

B. 2:12-15. The flight to Egypt.

1. On that night, God spoke both to the wise men and to Joseph.

a. The wise men were instructed not to return to Herod, and they lost no time returning to their country by another route.

b. In the night also, Joseph was warned by an angel of the Lord to take Mary and Jesus and flee to Egypt to avoid the murderous intent of Herod.

c. Quietly, both the Magi and Joseph and his family stole away in the night.

d. No Scripture is found as to where they stayed in Egypt.

2. Matthew, anticipating the charge that Christ picked up magical arts by a long stay in Egypt, specifies that they were there only until the death of Herod, which occurred within three years of His birth.

3. Why was Joseph directed to Egypt? Matthew (2:15) cites Hosea 11:1, “Out of Egypt have I called my Son,” referring to the exodus of Israel from Egypt to the promised land.

a. The reason for the departure to Egypt becomes all the more evident in Matthew’s subsequent account. Herod, discovering he had been tricked by the Magi, ordered all the male children in Bethlehem, approximately two years old and under, to be killed. The number of children thus slain has been estimated to be from six to as many as thirty.

b. The ruthless act of Herod, fulfilled the prophecy of Jeremiah 31:15-16. This prophecy referred to the captivity in Babylon and the slaying of children in the conquest of Judea by Babylon.

c. Death was also to overtake Herod shortly thereafter. Josephus, records Herod’s horrible end, his body rotting away and consumed by worms. His grandson, Herod Agrippa, was to die a similar death (Ac 12:23).C. 2:19-23. The return to Nazareth.

1. The death of Herod made possible the return of Joseph from Egypt to Israel (cf. Lk 2:39-40). a. Instructed in a dream by the angel of the Lord that he could return home because Herod was dead, Joseph began the long journey. Approaching Judea, however, he heard that Archelaus, the son of Herod, was on the throne. b. One of the first acts of Archelaus was to murder some three thousand people in the temple because some of their number had memorialized some martyrs put to death by Herod. Like father, like son. c. Instead of going back to Bethlehem, Joseph went instead to Nazareth in Galilee. Matthew declares this also was a fulfillment of prophecy: “He shall be called a Nazarene” (2:23). The Old Testament declared that Christ should be a Nazarene, a reference to Isaiah 11:1.

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

IV. In Retrospect.

The nation of Israel was not ready for its promised King, so a reception for Him was not arranged and organized by those who should have been waiting for Him. They were in rebellion. The King’s advent was heralded by a star, and a few subject souls of a nation other than the chosen were guided by it to the King, and, notwithstanding the poverty of His earthly surroundings, they poured out their gifts-gold, frankincense, and myrrh. The underworld of evil was moved to its center, and found voice through the false king, Herod, in his slaughter of the innocents. Heaven and hell were moved at Messiah’s coming. But, the promised kingdom remained undelivered until Israel received the King whom Yahweh had chosen for her.

The Gospel of Matthew – Chapter 1

A Scripture Path To Eternity

Acts 17:11, “they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

I. Introduction.

A. In this article there will be a discussion on the Gospel of Matthew. This article focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

5. Notable DTS Graduates. Robert Jeffress, David Jeremiah, J. Vernon McGee, Charles Swindoll.

6. The works of other faculty or graduates of DTS, or of other such minded theological scholars, may also be consulted.

D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.).

II. Discussion – Matthew Chapter 1.

A. The The King’s Genealogy 1:1-17

Matthew began his Gospel with a record of Jesus’ genealogy because the Christians claimed that Jesus was the Messiah promised in the Old Testament. To qualify as such He had to be a Jew from the royal line of David (Isaiah 9:6-7). Matthew’s genealogy proves that Jesus descended not only from Abraham, the father of the Israelite nation, but also from David, the founder of Israel’s royal dynasty.

B. The King’s Birth 1:18-25.

The first sentence in this section serves as a title for the section, as the sentence in Matt 1:1 did for Matt 1-17, Matthew recorded the supernatural birth of Jesus to demonstrate further His qualification as Israel’s Messiah. He wanted to show that Mary could not have become pregnant by another man. These verses show how Jesus came to be the heir of Joseph and thus qualified to be Israel’s King. “Matthew ultimately is arguing that Jesus recapitulates the pattern of Israel’s experience while also presenting him as Israel’s hope.”

III. Key Verses.

A. 1:3-16. This genealogy includes four OT women (plus Mary, v 16), Tamar(v 3), Rahab (v 5), Ruth (v 5), and Bathsheba, Solomon’s mother (v 6).

B. 1:16. “And Jacob begot Joseph the husband of Mary, of whom was born Jesus who is called Christ.”

This verse contains careful and unusual wording. Matthew was preparing for what he later explained, the virgin birth of Jesus (Matt 1:23), The phrase “who is called” does not imply doubt about Jesus’ messiahship. It just identifies the Jesus whose genealogy preceded.

C. 1:23-25. “ 23 Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.” 24 Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, 25 and did not know her till she had brought forth her firstborn Son. And he called His name Jesus.

a. A problem is present in the meaning of “virgin” (Gr. parthenos). This noun usually refers to a literal virgin in the Greek Bible. That Matthew intended it to mean virgin appears clear for two reasons. First, virgin is the standard meaning of the word and, second, the context supports this meaning (Matt 1:18; 1:20; 1:25).

b. A second problem is the meaning of the Hebrew word translated “virgin” (’alma) in Isa 7:14.

“Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel.”)

(1) “Parthenos” means an unmarried young woman of marriageable age. Thus the Hebrew word has overtones of virginity. Every use of this word in the Hebrew Old Testament either requires or permits the meaning “virgin”

(2) That is why the Septuagint translators rendered ’alma “virgin” in Isa 7:14 . Matthew’s interpretation of this word as virgin harmonizes with the Septuagint translators’ understanding. (Isa 7:14, Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel.].

(3) The Septuagint (also known as the LXX) is a translation of the Hebrew Bible into the Greek language. The name Septuagint comes from the Latin word for “seventy.” The tradition is that 70 (or 72) Jewish scholars were the translators behind the Septuagint.

c. Therefore, Jesus, born of Mary but not fathered by Joseph, is legitimately Son of David because Joseph son of David adopts him into his line.” This is the importance of considering context as a key part of the translation process. Consider the Revised Standard Translation of Isa 7:14.

1. “Therefore the Lord himself will give you a sign. Behold, a young woman shall conceive and bear a son, and shall call his name Imman′u-el.”

2. The Revised Standard Version of the Bible, copyright © 1946, 1952, and 1971 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America., which is a liberal translation of the Bible.]

d. 1:25. Jesus’ siblings (13:55-56) were half brothers and half sisters, since Mary had no sexual relations with Joseph until after the birth of Jesus. (13:55-56) “His brothers.” These were the sons of Joseph and Mary born subsequent to the birth of Jesus. To understand them as sons of Joseph by a former marriage, or cousins of Jesus, is contrary to the usual sense of “brothers.”

Mt 13: 55-56. “55 Is this not the carpenter’s son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? 56 And His sisters, are they not all with us? Where then did this Man get all these things?”

IV. In Retrospect.

A. The Gospel of Matthew portrays Jesus as King. It reveals Him as realizing in His Person, and enunciating in His teaching the great principles which had been the peculiar deposit and glory of the ancient people. They were created a nation for the revelation of the beauty and beneficence of the Kingdom of Heaven established on earth, and in this Gospel the King is seen and heard, enunciating its laws, distributing its benefits, and laying its foundations in His life and death.

B. The first verse gives the title of the genealogy of Jesus rather than of the Gospel of Matthew. This genealogy is remarkable. It is Jewish in its outlook, tracing to Abraham, and is Jesus’ legal genealogy resulting from His adoption by Joseph. It overleaps the Jewish boundary in Rahab, and Jewish prejudice in the introduction of women. By this genealogy the coming of Jesus is connected with the history of the Jewish people, and yet it is shown to be distinct from it, for He came miraculously. The system could not produce Him. He came to crown the system and transform it. So came the KING, but His name was called “Yeshua/Jesus.”

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