TODAY’S READING: MARK 1-3

 

OVERVIEW:

The Servant presented (chapter 1); the Servant in action (chapter 2); the Servant assisted (chapter 3).

 

HIGHLIGHTS & INSIGHTS:

As we were clearly able to see as we made our way through the Gospel of Matthew, everything in that entire Book was written to JEWS to present Jesus Christ as the KING.  In perfect contrast, everything we will see in the entire Gospel ofMarkis written to GENTILES to present Jesus Christ as a SERVANT.

 

Because the Gospel ofMarkis written to GENTILES, it has several distinctive features:

 

1. It does not begin with a genealogy because Gentiles are not typically preoccupied with Jesus’ lineage.  They have little interest because they have no blood connection with Abraham or David.
2. It does not have an abundance of quotes or references to the Old Testament as did Matthew, because Gentiles are typically unfamiliar with the Old Testament. Markbuilds his case not on “signs” and “scripture” like Matthew, but on the most powerful piece of evidence in a Gentile court – eyewitnesses (Mark10:46; 14:3; 15:21; 16:1).  It is also the only Gospel that gives an explanation of Jewish customs and teachings that a Gentile might not be familiar with (Mark12:18; 7:3-4;14:12;15:42).
3. It is the shortest of the four gospels, because God knows that Gentiles typically have a short attention span, and are more interested in action than words (i.e. “action movies” are popular not because of their plot, but because of their action.  Romans found it entertaining to go to the Coliseum to watch the gladiators — it’s action!)  Therefore,Markemphasizes Jesus’ actions more than His teachings. For example, whereas Matthew took three entire chapters to record the Sermon on the Mount (Matt. 5-7),Marktotally skips the Sermon which chronologically took place in chapter 1, and goes directly to the action that followed the Sermon.
4. It moves quickly and directly to the main event of the Book – the death, burial, and resurrection of Christ, which of course, is the main purpose of a Gentile reader. Mark’s emphasis is on being a citizen of thekingdomofGod, not being a citizen of the kingdom of heaven.  Note that 40% of this gospel deals with the last 8 days of Jesus’ life.  That is what is significant to Gentiles. 

 

Because the Gospel ofMarkis also written to present Jesus Christ as a SERVANT, it likewise possesses several distinctive features that reflect that emphasis:

 

1. No genealogy is listed inMark, not only because of its Gentile audience, but because the record of the birth of a servant is unimportant and insignificant.
2. The key words in this gospel are “straightway” (19 times) and “immediately” (17 times).  These are words used to describe the actions of a servant.  A servant simply does WHAT he is told, WHEN he is told.  The WORDS of a servant pale in comparison to his WORKS.  It is interesting to note that it is only in the Gospel ofMarkthat the hands of Jesus are prominent (Mark1:31; 6:2;8:23, 25: 9:27).  Hands are symbolic of the work of a servant.
3. The key verse in the Book portrays Christ’s servanthood:  “For even the Son of man came not to be ministered unto, but to minister and to give his life a ransom for many” (Mark10:45).  Note that this verse also provides a perfect outline of the Book:

            The Servant’s Work (chapters 1-10)

            The Servant’s Sacrifice (chapters 11-16)

 

ThoughMarkclearly presents Christ as a Servant, it is more than apparent that the Holy Spirit directedMarkto emphasize the deity of Christ.  At least five times the “Servant of all” (Mark10:43-44) is referred to as “Son of God,” “Son of the Most High God,” “Christ, the Son of the blessed” (Mark1:1;3:11; 5:7; 14:61;15:39).  To confirm His deity,Markrecords over 20 of Christ’s miracles, demonstrating His supreme power and authority over demons, disease, death, and nature (1:21-28; 1:29-31; 1:32-34; 1:40-45; 2:3-12; 3:1-6; 4:35-41; 5:1-20; 5:25-34; 5:22-24, 35-43; 6:31-44; 6:45-50; 6:51-54; 7:24-30; 7:31-37; 8:1-9; 8:22-26; 9:2-10; 9:14-29; 10:46-52; 11:12-14, 20-26; 16:1-11; 16:19-20).

 

TODAY’S READING: MATTHEW 27-28

 

OVERVIEW:

The King’s trial (chapter 26:57-27:26); the King’s suffering and death (chapter 27:77-66); the King’s victory (chapter 28).

 

HIGHLIGHTS & INSIGHTS:

Based on Hebrews 9:16-17, we will actually enter the New Testament in our reading today: “For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.”  That is foreign to our typical thinking, but as we’ve been learning, it is key to keeping our bearings in what we commonly refer to as the New Testament.

 

Obviously, today’s reading is rich and full and running over with many things worthy of commentary.  Because most of those comments you could make yourself, perhaps the best investment of our time today would be in discussing the time factors involved in the last week of our Saviour’s life on the earth.

 

Traditionally, most have taught through the centuries, that Jesus died on what we call “Good Friday.”  The tradition was handed down, however, through the Roman Catholic Church.  That, in and of itself, does not necessarily make it wrong (because they also believe in the virgin birth, the deity of Christ, His bodily resurrection, etc.), but anything handed down through that church should always raise red flags!  The key problem with the death of Christ taking place on “Good Friday” is that Jesus said in Matthew 12:40 – “For as Jonas (Jonah) was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.”  (See also, Matt.16:21; 17:23; 20:19; 27:63;Mark8:31; 9:31; 10:34; Luke 9:22; 13:32; 18:33; 24:46; John 2:19).  Obviously, if Christ died on Friday afternoon at3:00 p.m.and was in the grave before6:00, there is not enough time for Him to have been in the grave for three days and three nights.  The way that most well-meaning people who love God certainly as much as I do, (and to be quite honest, are much more intelligent than me!) get around this, is saying that in the Jewish mind of Jesus’ day, any portion of a day was considered the whole.  That may well be the case, and may well have been what Jesus had in mind, I’ve just always had a hard time with how specific Jesus seemed to be about the “three days and three nights.”

 

Instead of “Good Friday,” let’s consider a “Bad Wednesday” scenario, which I think fits far better.  Don’t worry, I’m not the kook that “invented” this line of reasoning, and there are many who agree with this time line that has been suggested by Warren Wiersbe and others:

 

*Keep in mind that the Jewish day began at sundown the previous day (i.e. “the evening and the morning we’re the first day” – Gen. 1:5). 

 

Fri: Jesus came toBethanysix days before Passover (John 12:1).

Sat: Triumphal Entry (John12:12-19 – “on the next day”).

Sun:Templecleansed, fig tree cursed (Mark11:12-18).

Mon: Parables, questions, Olivet discourse (Matt.21:23-25:46).

Tue: Preparation for Passover (Matt. 26:2 – “after two days”).

Wed: Upper room events;Gethsemane; arrest; trials; crucifixion (Matt. 26:20-27:58).

Thurs: The Passover Sabbath, “an high day” (John19:31); in tomb.

Fri: Women brought spices when Passover Sabbath was past (Mark16:1).

Sat: The regular weekly Sabbath.

Sun: Christ arose sometime after sunset that evening (remember, “evening and the morning”), and the empty tomb is discovered early Sunday morning.

 

Certainly, the most important thing is not what you believe about WHEN Christ died, but THAT you believe Christ died for our sins, was buried and rose again the third day.  It’s just that this question surfaces just about every Easter.  Hopefully, this will help.

 

In light of the fact that the “Friday” time line was passed down through Roman Catholic tradition, be careful, because the 7th Day Adventists would like for you to believe that moving the day of worship from Saturday (the Sabbath— the 7th day of the week) to Sunday (the 1st day of the week) was also a tradition passed down through that false system, and that God never intended Christians to worship on Sunday, but on Saturday.  The “first day of the week” as the God-ordained day of worship for Christians can be substantiated, however, by the following biblical reasons:

 

1. Because we’re Christians and not Jews.  (Ex. 31:13 – the Sabbath is a sign between God andIsrael)
2. The Lord rose from the dead on “the first day of the week” (Matt. 28:1).
3. The Holy Spirit came down on the first day of the week (Acts 2).
4. The disciples met on the first day of the week (Acts 20:7).
5. New Testament giving is to be brought on the first day of the week (I Cor. 16:1-2).

 

 

TODAY’S READING: MATTHEW 24-26

 

OVERVIEW:

The King’s return (chapter 24:1-25:46); the King’s preparation (chapter 26:1-56); the King’s trial (chapter 26:57-27:26).

 

HIGHLIGHTS & INSIGHTS:

The first verse in today’s reading is tremendously significant: “And Jesus went out, and departed from the temple: and his disciples came to him for to show him the buildings of the temple” (24:1).  Once Jesus (the glory of the Father – John1:16), “departed” out of theTemple, He would not return again (!) and thatTemplewas doomed for destruction.  You could say that He wrote “ICHABOD” over the door (I Samuel4:19-22 – “Ichabod” = “the glory is departed”). Jesus walks out and immediately begins to talk about theTemple’s destruction (24:2).

 

Verse 3 of chapter 24 is also tremendously significant.  After leaving theTemple, Jesus and His disciples make their way to theMount of Olives, and there they ask Him a very important question.  They say, “Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?”  What is so incredible, is that as they ask this question about the time of the second coming, Jesus is sitting in the exact place His foot will first touch when He comes!!!! (See Zech 14:4).  Wow!  Does God have a sense of humor, or what?!

 

Now, chapter 24 is one of those key places in Matthew where people allow themselves to get spiritually disoriented and doctrinally discombobulated.  The context here has nothing whatsoever to do with the church!  By the time the events Jesus is about to describe take place, the “parenthesis” of the church has already been raptured out (I Thess.4:13-17), and Daniel’s 70th week has kicked in.  The events He describes in chapter 24 and 25 have nothing to do with the church age, but will be fulfilled during the Tribulation Period, the time of Jacob’s Trouble (Dan 12:1; Jer. 30:7).  In fact, these very signs Jesus describes are listed in this exact order during the Opening of the first six of the Seven Seals in Rev. 6:1-16, which also is describing the Tribulation Period, or in the words of the disciples in verse 3, “the sign of thy coming, and of the end of the world.”

 

First Sign (Matt. 24:5)– FALSE CHRIST = First Seal (Rev. 6:1-2).

Second Sign (Matt. 24:5)– WAR = Second Seal (Rev. 6:3-4).

Third Sign (Matt. 24:7)– FAMINE = Third Seal (Rev. 6:5-6).

Fourth Sign (Matt. 24:7)– PESTILENCE = Fourth Seal (Rev. 6:7-8).

Fifth Sign (Matt. 24:8-9)– MARTYRDOM = Fifth Seal (Rev. 6:9-11).

Sixth Sign (Matt. 24:29)– PHYSICAL CHANGES IN SUN MOON & STARS = Sixth Seal (Rev. 6:12-16).     

Once you identify the context of Matthew 24, some verses start making a whole lot more sense.  For example:

 

24:13 – “But he that shall endure unto the end, the same shall be saved.” Remember, God will be dealing differently in the Tribulation Period. Those who call upon the name of the Lord will not be sealed with the Holy Spirit as they are in this dispensation (see Eph.1:10-14).  They must endure to the end in order to be saved.  That is, if they take the mark of the beast (Rev. 13:11-18), their destiny in the lake of fire will be forever sealed.

 

24:14 – “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.”  Wow, you hear this one a lot.  “The sooner we get the gospel to all of the nations of the world, we’ll bring the kingdom in!”  Whoa, whoa, whoa!  First of all, we don’t preach the “gospel of the kingdom” in this dispensation, and if we did, we’d be asking for a curse according to Gal. 1:7-9!  Secondly, the church has already been raptured by the time the 144,000 will fulfill this prophecy in the Tribulation Period.  This has nothing to do with TBN’s claim that they are fulfilling this verse every time a new tower goes up in some nation of the world, or to missionaries carrying the gospel of I Cor. 15:1-4 in this age.

 

24:31 – “And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.”  Recognize that this is a rapture, but it is not the rapture of the church (I Thess.4:13-17).  This is a rapture of Jewish saints (Ps. 50:2-5) at the end of the Tribulation (Rev. 11:11-12) just before the Battle of Armageddon (Isa. 26:20-21).

 

25:1-12 –This passage is another one people use to teach that a believer in the body of Christ can lose their salvation.  A few simple observations can help.  Notice that the context is clearly stated in verse 1 as “the kingdom of heaven.”  We know already that we’re dealing with a strictly Jewish context.  Those involved here are “virgins” (plural), not a “virgin” (singular).  “Virgins” are found in the Tribulation Period, not the church age (Rev. 14:1-6).  The Bride of Christ is a “virgin” (II Cor. 11:1-13), and is always referred to as one collective “virgin,” never “virgins.”  The virgins in the passage do not “marry” anyone, they go to “meet” someone, and the someone they go to meet is already married (Luke 12:36).  Note in verse 13 that it is the “Son of man” coming as a married bridegroom, not the “Son of God” coming for His bride.

 

Most of chapter 26 is familiar and self-explanatory.  As you read it, however, let it minister to you in a fresh, new way.

TODAY’S READING: MATTHEW 21-23

 

OVERVIEW:

The King’s judgments (chapter 21:1-22:14); the King’s defense (chapter22:15-46); the King’s denunciation (chapter 23).

 

HIGHLIGHTS & INSIGHTS:

As we move into today’s reading, chapter 21 begins with three signs to the Nation of Israel (21:1-22).  These three signs are then followed by three parables (22:23-22:14).  (Do note that between Matthew 13 and Matthew 25 there are 12 parables on the Kingdom of heaven, corresponding to the 12 tribes ofIsrael.  They all deal withIsrael’s rejection of her Messiah, and from a doctrinal standpoint have no application to a Christian in the church age.)

 

The first sign is the COMING of the KING, what we typically refer to as the “Triumphal Entry” (21:1-11).  This is the fulfillment of the prophecy we read just a couple of weeks ago in Zechariah 9:9 – “Rejoice greatly, O daughter ofZion; shout, O daughter ofJerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.” In Matthew 21:9, the people quote Psalm 118:26 – “Blessed be he that cometh in the name of the LORD.”  Note that this passage is an exact fulfillment of the Second Coming, keeping in mind that at this point, all of the Old Testament conditions and promises could have been fulfilled without the “parenthesis” of the church age.  The “mystery of the church” was something not revealed until Ephesians 3, and all Old Testament prophecies, as Peter indicated in I Peter 1:10-11, saw no intervening period (i.e. church) between the “sufferings of Christ and the glory that should follow! .”  Through this sign, our Lord revealedIsrael’s spiritual blindness.

 

The second sign is the CLEANSING of theTEMPLE(21:12-16).  The fact that theTemplehad become a place of merchandise will give you an idea ofIsrael’s inward spiritual condition.  Jesus quotes Isaiah 56:7 in21:13, calling theTemple“my house,” a claim of His deity.   When the chief priests and scribes accuse Him of receiving the accolades intended for the Messiah, Jesus quotes Psalm 8:2 – a Messianic Psalm!  You gotta love it!  In this sign, our Lord revealedIsrael’s inward spiritual corruption.

 

The third sign is the CURSING of the FIG TREE (21:17-22).  The fig tree, of course, is clearly a picture ofIsrael(see Matt. 24:32-33; Luke 13:6-10).  The fig tree had leaves but no fruit.  The parallel passage in Luke 13:6-10 reveals that the tree had three years to bear fruit, but didn’t.  By this time, Jesus had revealed Himself to Israel for a period of three years, but all they had was an outward show of religion (leaves), but no reality (no fruit).  In this sign, our Lord revealedIsrael’s outward fruitlessness.

 

In21:23-29, Jesus comes into theTempleto teach and while He’s teaching the chief priests and elders come and question His authority.  He answers by pointing them to a question of John the Baptist’s authority.  They understood that if they said his authority was from heaven, Jesus would ask them why they didn’t get baptized.  If they said that his authority was from men, the people would have beat the devil out of them (which is exactly what they needed!).  They politely pleaded the “fifth,” and Jesus politely followed their lead.

 

He then proceeds into three parables that have to do with the Nation of Israel.

 

Parable #1 – The two sons (21:28-32).  The point is,Israelrejected God the Father!

 

Parable #2 – The vineyard and husbandman (21:33-46).  The point is,Israelrejected God the Son! (Do recognize, however, the reality of21:37– “They WILL reverence my Son”!  Philippians 2:10-11 says, “That at the name of Jesus every knee should bow… and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father.”

 

Parable #3 – The marriage feast (22:1-14). The point is,Israelrejected God the Holy Spirit! (Acts7:51).

 

The remainder of chapter 22 (22:15-46) can be broken down by four key questions that are asked: •A political question about taxes (22:15-22). •A doctrinal question about the resurrection (22:23-33). •An ethical question about the law (22:34-40). •A personal question about the Messiah (22:41-46).

 

As we then come into chapter 23, Jesus takes the first 12 verses to explain some things to His disciples and the multitude about the scribes and Pharisees (who are sitting right there in the Temple with all of the folks he is addressing), and then in verses 14-33, He speaks directly to the scribes and Pharisees.  And, oh buddy, when you read what He says to them, brace for impact!  He delivers a series of 8 “woes.”  These “woes” are seen best in comparison with the 8 “Beatitudes” Christ laid down in chapter 5 in the Sermon on the Mount.

 

Woe #1 (23:13) – The proud “shut up” the kingdom.  The “poor in spirit” inherit the kingdom (5:3).

 

Woe #2 (23:14) – “Devourers” receive “damnation.” “Mourners” receive “comfort” (5:4).

 

Woe #3 (23:15) – The proud send people to “hell.” The meek inherit the “earth” (5:5).

 

Woe #4 (23:16-22) – Those who hunger and thirst for material gain are found empty.  Those who hunger and thirst for righteousness are filled (5:6).

 

Woe #5 (23:23-24) – The proud reject mercy because of insignificant details and are judged (i.e. woe!). The merciful shall obtain mercy (5:7).

 

Woe #6 (23:25-28) – The outwardly pure but inwardly rotten will be judged.  The inwardly pure (i.e. “pure in heart”) “shall see God” (5:8).

 

Woe # 7 and #8 (23:29-33) – Murderers and persecutors of the righteous are “children of them which killed the prophets” (i.e. the “devil”!).  Peacemakers and those who are persecuted for righteousness are called “children of God” (5:9-12).

 

Chapter 23 closes with Jesus’ heartfelt lamentation overJerusalem.  And ain’t that last verse a dandy?!! “For I say unto you, Ye shall not see me hence forth, till ye shall say, Blessed is he that cometh in the name of the LORD” (23:39).  In other words, as a nation, they won’t see Him again until the time of Jacob’s trouble (Dan. 21:1; Jer. 30:7), when in one day (Hosea 6:1-3; Isaiah 26:12-21) the nation of Israel will be converted and healed (Rom. 11:26-27; Heb. 8:8-12) as they recognize that He is, in fact, the Messiah (Acts 2:36), and will cry out for His return (Psalm 44, 68, 74, 79, 83).

 

TODAY’S READING: MATTHEW 17-20

 

OVERVIEW:

The King’s glory (chapter 17); the King’s rebuke (chapter 18); the King’s instructions (chapter 19 verses 1-15); the King’s demands (chapters19:16-20:34).

 

HIGHLIGHTS & INSIGHTS:

Much discussion has already been made about the importance of keeping your eye on the Jew when dealing with the New Testament.  This often confuses people, because they have assumed that since “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,” that it all applies directly to them.  We could say it this way, “Though all of the Bible is FOR you, not all of the Bible is TO you.”  I like the illustration Jeff Adams uses to make this point.  If I let you read the letter my grandfather wrote to me, offering his wisdom and insight gleaned through his life on the earth, and you come to the part where he talks about leaving me $100,000 and you ask me about when WE collect OUR money, I’ll be very quick to tell you that the letter was addressed and intended for me, I was simply allowing you to glean from the things my grandfather was seeking to teach me!  In keeping with the illustration, when dealing with the Old Testament, and some New Testament Books, we as Gentiles living in the “parenthesis” we call the “church age” must be careful to keep in mind that we are reading someone else’s mail!  We are the church, so we go to the Bible to get our doctrine from the Books which are addressed specifically to the church, or those who hold positions of leadership in the church.  That doesn’t mean that we can’t get anything from Books like Matthew (written to the Jews to present a Jewish king over a kingdom promised to Jews), or Hebrews (take a wild stab at who you think the Book of Hebrews is addressed to?  “That’s right, Hebrews!  Tell ‘em what they’ve won!”), or James (you can’t get past the first verse without being faced with the fact that you’re reading someone else’s mail!  It is specifically addressed “to the twelve tribes.”) Again, that is not to say that we can’t get anything out of these Books. It simply means we must make certain that we have “rightly divided the Word of truth.”  It doesn’t mean that there are not things that apply spiritually to our lives in a devotional sense; it just means we have to be extremely careful!  We must keep in mind that Matthew,Mark, Luke, John and Acts (at least up to chapter 7), provide us an historical perspective of the first coming of Christ from the standpoint of the Nation of Israel.  Once the Nation of Israel makes their final rejection of their King and His kingdom in Acts 7, a transition takes place in the Book of Acts:

 

• From an OLD TESTAMENT structure to a NEW TESTAMENT structure.
• From God dealing with the NATION OF ISRAEL, to dealing with the CHURCH.
• From God working primarily with the JEW, to God working primarily with the GENTILE.
• From the ministry of PETER, the apostle to the Jews (Acts 1-12), to the ministry of PAUL, the apostle to the Gentiles (Acts 13-28). •From God’s base of operation being inJERUSALEM, to His base inANTIOCH.

 

By the time you get to the end of the Book of Acts, the church is firmly established, and you move right into the letters written by Paul, to the church.  In those Books you are safe.  It is laying out doctrine intended specifically for those living in this dispensation.  Because of who Paul is, the Apostle to the Gentiles, and because of the recipients of his letters, churches and pastors of churches, we want to be sure that anything we are applying to us is something that lines up with what God penned through Paul. It was this very principle that caused our brothers and sisters at times in church history to be referred to as “Paulicians.”  They understood the importance of “rightly dividing the Word of truth,” and not applying to us, something God promised or intended for the Jews or the Nation of Israel.

 

Keeping these things in mind in today’s reading will be helpful.  See if you can make the distinction between those things that are specifically related to the Jews and the Nation of Israel, and those that also apply directly to us because they are repeated in the Pauline epistles.

 

Allow me to just mention a few things about the “Transfiguration” in 17:1-8 –

 

17:1 – Note that Peter, James, and John are the fulfillment of the strange statement the Lord made at the end of chapter 16, that there were some of the people that were listening to Him there who would be eyewitnesses of the Second Coming.

 

17:2 – Note the word “transfigured.”  In other words, Christ’s “figure” was “transformed.”  When He came to this earth, He couldn’t be anything other than what He was— the very glory of the Father (John1:16).  That glory, however, was veiled in a body of flesh.  At the “transfiguration,” Christ rolled back His flesh revealing the “glory of His Father” (16:27) that will be His when He returns to the earth at His second coming.  See Peter’s comments about this in his incredible statement in II Peter 1:16-18.

 

17:3 – This is the first time Moses stepped foot in the Promised Land.  What a buzz this whole thing must have been for him!

 

17:1 – Back to verse one.  Notice when this “second coming” pre-fulfillment (Matt.16:27-28; II Peter1:16-18) took place! “After six days”! Plug that into the equation God laid out in II Peter 3:8, and it lets you know that the second coming will be after 6000 years of human history.  For the really astute folk, they will balk at such reasoning, citing that Luke’s account of the transfiguration says that it was “about eight days” (Luke9:28).  I’m not the sharpest knife in the drawer, but I think that the number that is “after six” and “about eight” just might be seven!!!  Just like Genesis 2:1-3 laid it out!  See comments on Week #1’s memory verse.)

 

17:1-5 – Notice also that in this “perfect” and “complete” picture of the second coming that there are seven in attendance: Jesus, Peter, James, John, Moses, Elijah, and God the Father.

 

TODAY’S READING: MATTHEW 14-16

 

OVERVIEW:

The feeding of the five thousand (chapter 14); the condemnation of false prophets (chapter 15); the great confession (chapter 16).

 

HIGHLIGHTS & INSIGHTS:

Because of the particular peculiarities of Matthew’s Gospel, each of the past four days we have sought to lay down some foundational understandings to keep us between the white lines in the New Testament.  Most of our discussion has surrounded the importance of identifying the Jew, and distinguishing between the kingdom of heaven and thekingdomofGod.  Because it has been coming in pieces, let’s take a few moments to make sure we see how all of the pieces fit together to form the big picture.

 

The theme of the Bible revolves around a kingdom.  The Bible begins with a struggle over a throne (Isaiah 14:13)…it ends with someone sitting on a throne (Revelation 11:15)…and everything between is really nothing more than God moving to put His Son on that throne, and the devil doing everything within his power not only to stop Him, but to put himself on that throne (II Thess. 2:4).

 

The kingdom, as it is described and defined in Scripture, has two distinct dimensions.  These two dimensions are delineated in the Word of God through the descriptive phrases the “KingdomofGod” and the “KingdomofHeaven”. Understanding what and where these kingdoms are as history unfolds through the Bible is the difference between sound doctrine and false doctrine.

 

The Kingdom of Heaven, sometimes referred to as the “Kingdom of Israel” (Hosea 1:4, Acts 1:6), is a literal, physical kingdom on the earth, where a literal king, is sitting on a literal throne in literal Jerusalem, ruling and reigning governmentally over the entire earth.  This is the kingdom Isaiah prophesied would be established by the Promised Messiah, the Lord Jesus Christ (Isaiah 9:6-7).  It is interesting to note that the only time theKingdomofHeavenis mentioned by name in the entire New Testament is in the gospel written specifically to the Jews, the Gospel of Matthew, where it appears 33 times!  That it is found exclusively in the Gospel of Matthew must arrest our attention to the Jewish scope of its fulfillment! 

 

(Note: This literal earthly kingdom is referred to as theKingdomofHeavenbecause from heaven’s vantage point, God chose the earth as the capitol of the universe.) 

 

TheKingdomofGod, on the other hand, is not a physical kingdom.  The Word of God says that it is not meat and drink (Romans14:17), it is not flesh and blood (I Corinthians15:50), it does not come with observation (Luke17:20), you cannot say “here it is” or “there it is” (Luke17:21), and it is not even something you say in word (I Corinthians4:20).  Rather, this kingdom is a spiritual kingdom that is entered by a spiritual birth (John 3:3-5), and is placed within you (Luke17:21).

 

Distinguishing between the Kingdom of God and the Kingdom of Heaven is paramount, because as Jesus sent forth the Apostles in Matthew 10 to “preach that the Kingdom of Heaven is at hand”, (Matthew 10:7) the message they were preaching was intended specifically for the Jews (i.e., the Nation of Israel)! In fact, they were specifically instructed NOT to carry this message to the Samaritans (half Jew/half Gentile), nor to the Gentiles (Matthew 10:5).

 

Interestingly, after the Nation of Israel received their final offer of the Kingdom of Heaven through Stephen’s incredible discourse to the ruling council of Israel in Acts 7, in the very next chapter, Philip is led by the Spirit to the Samaritans, but the message he preached was not concerning the literal, physical, earthly, governmental kingdom, (the Kingdom of Heaven), but the spiritual kingdom, (the Kingdom of God!)(Acts 8:5, 12)

 

We must be very careful not to proclaim aKingdomofHeavenmessage in this dispensation, lest we commit the blasphemy Jesus warned about in Revelation 2:9.  Likewise, we must be careful not to pattern our methods in this dispensation as we proclaim theKingdomofGod, after those who went proclaiming theKingdomofHeaven.  In this dispensation, we do not follow the model of the Twelve, the Seventy, nor the church inJerusalem; we follow the model of the church atAntioch.  The church at Antioch sent out missionaries, proclaimed the Kingdom of God (the spiritual kingdom), and established local churches, because the local church is the vehicle in this dispensation through which our Lord is carrying out His plan to bring worshippers into His Kingdom.

 

A few comments about some of the verses in today’s reading:

 

14:1 – Herod, like many in positions of power and authority, fears everything he SHOULDN’T and nothing he SHOULD.  He fears John (14:4), the multitude (14:5), embarrassment, (14:9).  One thing he doesn’t fear is God!

 

14:6-7 – This is probably why so many Baptists are so against dancing.  When someone asked the Baptist preacher why Baptists are so against premarital sex, he responded, “Because it might lead to dancing!”

 

14:8 – It can also cause you to lose your head!

 

14:14– May the sin-sick multitudes likewise move us with compassion.

 

14:24-25 – The storms of life that threaten to overwhelm us, consume us, and destroy us are no problem for Jesus.  In the context of the story, maybe we could say, “What threatens to be over your head, is under Jesus’ feet!”

 

15:66 – Sometimes the people who are the most zealous for the truth of God, are actually the people who do the most to undermine it!  Two quick examples:  First, most people who believe the Bible they hold in their hand (as opposed to a Bible that is somewhere out there in “original manuscripts” that no one has ever seen) is the inspired, infallible, inerrant Word of God are guilty of possessing such a cocky, mean-spirited, pompous attitude, people can’t hear or don’t even want to hear the “truth” they’re speaking.  Second, so many Bible teachers who zealously want people to know the truth of God as it was revealed in the so-called “original manuscripts,” by the time they have “championed the cause for truth” have very subtly taken the Bible right out of the hands of the common man, making them dependent upon a new kind of “priest class” to tell them what God said. A new sort of “dark ages,” wrapped in the guise of giving people the truth.  Wow!  What a jungle!  It’s almost as if there is some kind of warfare going on concerning the Word of God!!!

 

16:15-19 –And ain’t this a controversial doozy!  I think it’s a lot of rabbit trails to get into the whole “petra/petros” thing.  I go with the fact that thechurchofJesus Christ(yet future in this passage) is built upon THE Rock, the Lord Jesus Christ.  Notice in light of our “kingdom of heaven” discussions, it was the keys to that kingdom to which Peter was given (i.e. the Apostle to the Jews).  While that is the message that is being preached in the Book of Acts, Peter is the prominent voice.  Once the final offer was made in Acts 7, and God transitions to the half Jew/half Gentile Samaritans in chapter 8, calls out the Apostle to the Gentiles (Paul) in chapter 9, and begins working with Gentiles in chapter 10 and following, the prominent voice changes to Paul.  Note also that because of a misunderstanding of the keys he received, so many jokes begin the line, “So a guy goes to heaven, and Peter meets him at the gate.”

 

 

TODAY’S READING: MATTHEW 11-13

 

OVERVIEW:

The refusal of the King and the “KingdomofHeaven” (chapter 11); the official rejection of the King by the leaders of the Nation of Israel (chapter 12); the Kingdom is hidden in the form of parables (chapter 13).

 

HIGHLIGHTS & INSIGHTS:

As we continue to pursue getting our doctrinal bearings in the New Testament and particularly the Gospel of Matthew, as has already been stated, keeping your eye on the Jew and Jewish audience is of utmost importance.  Regardless of popular Laodicean teaching, the church has not replacedIsrael.  The Book of Revelation has some pretty strong things to say about “them which say they are Jews, and are not” (see Rev. 2:9b and 3:9a)!  Remember, we are the parenthesis!  Daniel had a prophecy, you’ll remember, of 70 weeks of years (70×7=490 years).  The way that the prophecy has unfolded is that the Jews “cut off” (i.e. crucified) their Messiah who had come to bring in the Kingdom that had been promised to them after 69 of those weeks of years (483) had been completed.  That means there is one more week of years (7 years) remaining in Daniel’s prophecy.  We now refer to that week of years as the Tribulation Period.  The parenthesis began after the stoning of Stephen, and will close at the Rapture of the church.  Once the parenthesis that we live in (i.e. church) has been removed, the final week of years will kick back in, and God will in fact, fulfill all of His promises to the Jews and the Nation of Israel in the Old Testament regarding the “kingdom of heaven.”  Again, we are the “parenthesis,” certainly not the replacement ofIsrael.

 

Now concerning this thing of the “kingdom of heaven” that is strictly found in the Gospel written to the Jews (Matthew).  (Note that it is also called thekingdomofIsraelin Acts 1:6.)  As mentioned yesterday, by in large, almost every commentator you will find will say that the “kingdom of heaven” is the same as the “kingdomofGod.”  Nothing could be further from the truth!  This is where it is important not to leave the Bible in forming our definitions.  Running to the Greek for our definition of these “kingdoms” is a sure way of insuring we will never really understand them biblically.  If we just let the Bible be the Bible and provide its own definitions, there is a kingdom that was promised to the Nation of Israel.  It is a literal, physical, governmental, Davidic, Messianic kingdom on the EARTH.  It is this kingdom to which Matthew is emphasizing and to which he specifically identifies as the “kingdom of heaven.”  Many people get confused by the title, “KingdomofHEAVEN” when it is referring to a literal, physical kingdom on the EARTH, until they recognize that from God’s vintage point; the earth is actually the capitol of His heavens, and the place from which His plan for the universe is enacted.

 

By biblical definition, the “kingdomofGod,” on the other hand, is something all together different.  Observe the biblical composite of this kingdom:

 

Romans14:17– It is not meat and drink, but righteousness, peace, and joy.

 

Luke17:20-21 – It comes “not with observation” (i.e. you can’t say, “Lo, here” it is or “Lo, there” it is – it is “within you.”)

 

I Cor.4:20– It is not in word, but in power.

 

I Cor.15:50– Flesh and blood cannot inherit it.

 

John 3:3 – You enter it by a spiritual birth.

 

In other words, the “kingdomofGod” is a SPIRITUAL kingdom, and the “kingdom of heaven” is a PHYSICAL kingdom.  Again, more confusion concerning these kingdoms is caused by the fact that many of the parallel accounts in the other gospels contain the phrase “kingdomofGod” where Matthew uses “kingdom of heaven.”  Rather than presumptuously conclude that they are the same thing, however, simply recognize the fact that Jesus Christ is the embodiment of both kingdoms, and while He was on the earth, both kingdoms were present at the same time. 

 

We preach a “kingdomofGod” message today (Acts8:12), because the “kingdom of heaven: was put on hold after Stephen’s final offer to the Nation of Israel in chapter 7.  It will be a different message with different ramifications and promises during Daniel’s 70th week, (the Tribulation Period), once we have been removed (i.e. believers will need to endure to the end to be saved – meaning, not taking the mark of the beast).  (For a more detailed study, refer to “Church History” series, tapes 5-9.)

 

A few pithy comments about some of the verses in today’s reading:

 

11:5 – This lets us know why Matthew recorded the healing ministry of Jesus in chapters 8 & 9. These things were howIsraelwas told they would be able to recognize their Messiah-King (see Isa. 53:5,6;61:1).

 

11:14– Malachi 4:5 prophesied that Elijah would come before the establishment of the Day of Lord (i.e. the “kingdom of heaven”). HadIsraelreceived her King, the parenthesis (Church Age) would have been non-existent, (That’s why the church was in a “mystery” form in the Old Testament), and John the Baptist would have fulfilled the prophecy concerning the coming of Elijah.  (Note, all other Old Testament prophecies concerning the Day of the Lord could have and would have been fulfilled.)  As it stands, Elijah himself will return during the Tribulation Period along with Moses (Moses = the Law, Elijah = the Prophets). 

 

12:23– The people recognize Jesus is the Messiah (i.e. “the son of David”)!

 

12:24– The Pharisees (religious leaders) don’t!  They attribute the power through which He performed His miracles to Satan!

 

12:31-32 –Note some things about the so-called “unpardonable sin”:

 

There are four criteria to committing it:

1. You must be a Jew.
2. Jesus Christ must be publicly manifest in bodily form, performing signs & wonders.
3. You, as a Jew, are an eyewitness of the events in #2.
4. Your mind becomes so spiritually disoriented and perverted, and your heart becomes as hardened that you attribute the Person and works of Christ to Satan.

                       

Note the phrases in verse 32, “in this world” and “in the world to come.”  There are only two times that all four criteria can be fulfilled.  The first was during the earthly ministry of Jesus from 30 to 33 A.D.  The second is during the millennium (“the kingdom of heaven”).  Don’t worry, you haven’t, won’t and can’t commit it!

 

13:1 –   This is identifying a major shift in Jesus’ ministry.  The “house” =Israel.  The “sea” = Gentiles.  The “kingdom of heaven” now goes into a parable state.  Contrary to popular Laodicean teaching, a parable is NOT an earthly story that REVEALS a heavenly truth.  It is a heavenly truth wrapped in an earthly story for the purpose of HIDING the truth from those who don’t really want it anyway (see13:11-17). 

 

13:55-56 – So much for Mary’s perpetual virginity!

 

TODAY’S READING: MATTHEW 8-10

 

OVERVIEW:

Christ presents Himself as Israel’s King by fulfilling the signs and wonders prophesied of the Messiah in the Old Testament (chapters 8 and 9); the twelve are “sent forth” to preach the Gospel of the “Kingdom” (chapter 10).

 

HIGHLIGHTS & INSIGHTS:

There are several overarching errors Christians tend to make that pretty well insure that their biblical interpretation and application will not be correct.  One of the most critical (and often made!) mistakes is thinking that the Bible is a Christian Book that has primarily to do with us. No. You read it right.  That came out exactly as it was intended.

 

The fact is, if we’re ever really going to “get it” in terms of understanding the Bible, we must face the fact that the Bible is a Jewish book that has to do with their King, and a kingdom that has been promised to them!  How very stereotypical of Laodiceans (i.e. believers in the last days – Rev. 3:14-22, whose chief characteristic is that they are “lovers of their own selves” – II Tim. 3:1-2) to think that the Bible is all about “us,” that its theme is “salvation” (which, of course, is first and foremost about “us” and for “us”), and how nice, and thoughtful, and unbelievably gracious of God to allow the poor Jews to have a part in it all!  No, no, no!  A thousand times, no!  No wonder we get messed up!

 

The fact is, the Bible is predominantly about a 7000 year period of time in which we are merely a 2000 year parenthesis!  It is certainly a glorious parenthesis, and most definitely benefits us, and obviously, was planned before the foundation of the world (Eph. 1:4), but to view the “parenthesis” as the theme or main subject, or to interpret the Old Testament, and even more specifically, the Gospel of Matthew, through “Christian” glasses, is a grave error that will take the most sincere student of the Bible down a zillion rabbit trails, not to mention, down the path of false doctrine!

 

Always keep in mind that at least 95% of false doctrine is really nothing more than true Bible doctrine being applied to the wrong group of people and/or the wrong period of time (i.e. dispensation).  And thus, yesterday’s comments about the Jew, in a devotional sense, being the “ancient landmark” in the Bible, and when that distinction is moved or removed, will cause us to make a beeline right into “the fields of the fatherless” doctrinally (Prov. 22:28; 23:10).

 

Much of the problem, particularly in Matthew’s Gospel, is that Christians fail to recognize that this Gospel is written to the Jews, to present Christ as their Messiah-King, over the kingdom promised to them in the Old Testament.  Just about every commentator you will read, however, will teach that very thing!  The problem, however, is that after talking about the Jewish nature of this Gospel, they will go right from making that observation, to trying to apply the teaching of the Book to Christians living in the Church Age, when the Gospel of Matthew doesn’t actually have anything to do with the Church Age from a doctrinal standpoint, at least until the death of the Testator (after Matthew 27).  You must keep in the forefront of your thinking that this Gospel is all about the “KingdomofHeaven.”  It is called that because it is about a kingdom promised to the Jews, and that is why Matthew’s Gospel is the only Gospel that uses the phrase (32 times).  Contrary to what most commentators say, it is not the same as the “KingdomofGod” (found repeatedly in the other three Gospels), and the two phrases are not used interchangeably in the New Testament.  (More will be said about the “KingdomofHeaven” vs. the “KingdomofGod” in tomorrow’s comments.)  Be sure as we make our way through Matthew that you understand that the things contained in this Gospel have to do specifically with God’s intention to establish a literal kingdom inIsraelover which His Son will preside, and rule the whole world from a literal throne in the literal rebuiltTemplein the literal earthlyJerusalem.  To apply the vast majority of the teaching found in Matthew to the parenthesis we call the Church Age is poor hermeneutics, not to mention, an invitation to false doctrine.  (A great case in point in today’s reading is in chapter 8 and verse 12.  If you lose sight of the fact that the subject is the “kingdom of heaven,” you might end up believing something as biblically ludicrous and ridiculous that someone who at one time was a born again child of God could end up in hell!)

 

A few pithy comments about some of the verses in today’s reading:

 

8:12–   Without factoring in the “kingdom of heaven,” so much for eternal security!

 

8:14–   The so-called first “Pope” had a wife!

 

8:16–   Nobody in Jesus’ healing line went away “unhealed” because of their “lack of faith.”

 

8:21–   Circle the word “Lord” and “me first.”  They are mutually exclusive, yet characterize the church in the last days (II Tim. 2:1-2)!

 

8:26-27 –The wind and the sea recognize the voice of the One who spoke them into existence!

 

8:29– Demons make an identification the religious leaders of Jesus’ day (Scribes and Pharisees) were never able to make: Jesus is the Son of God!

 

8:34–   The people were more freaked out by Jesus in their midst than by those who were demon possessed in their midst!

 

9:2 –     Great practical lesson here about doing whatever we can to bring lost to Jesus!

 

9:11–   Hallelujah!  Jesus has time for sinful people like me!

 

9:27–   Even blind people could “see” what the Pharisees couldn’t – Jesus is the promised Messiah!

 

9:35–   The “gospel of the kingdom” is not the same gospel Paul talked about in I Cor. 15:3-4!

 

9:37-38 – Though we are in a different dispensation these verses are extremely true!

 

10:1 –   To this point, the “twelve” are referred to as “disciples.”  As they are “sent forth” in this passage (10:5), they receive the title “apostles” (see 10:2).  The word “apostle” means “sent one.”  The word apostle in Latin is the word “missio” from which we get our word “missionary” to refer to ones who are “sent forth.”

 

10:5-6 – How about this for the Jewishness of this gospel?!

 

10:22– This is a doctrinal back-breaker unless you keep it in the context of the “kingdom of heaven”!

 

TODAY’S READING: MATTHEW 5-7

 

OVERVIEW:

The Constitution of the King and His Kingdom (chapters 5-7).

 

HIGHLIGHTS & INSIGHTS:

As we make our way through the Gospel of Matthew, there are several things you want to keep in the forefront of your thinking that will help to keep you between the white lines. 

 

Understand that Matthew is not written from a chronological standpoint, as areMarkand Luke.  I like the way John Phillips explains Matthew’s approach.  “He tends to group his material in order to produce a cumulative effect for the point he is making that Jesus is the Messiah of the Jews.  For example, beginning in chapter 5 (today’s reading), we have the Sermon on the Mount – what Jesus TAUGHT.  This is followed by a series of miracles in chapters 8 to 9, by no means in the order of occurrence, but which show what Jesus WROUGHT.  These miracles are followed in turn by a series of reactions to Jesus, illustrating what people THOUGHT.  It seems clear that Matthew’s material is arranged so that it can be easily remembered and certainly the contents of his gospel are more easily remembered than the contents of the other synoptics.”

 

Also keep in mind the specific Jewish nature of this Gospel.  The Book of Proverbs talks about the importance of identifying landmarks.  Proverbs22:28says, “Remove not the ancient landmark, which thy fathers have set.”  Proverbs23:10adds, “Remove not the old landmark; and enter not into the fields of the fatherless.” Obviously, from an historical standpoint, this has to do with the importance of identifying the land boundaries, and the importance of allowing them to remain intact.  To apply the principle to the Bible itself, however, from a devotional standpoint, we could say that the “ancient landmark” of the Bible that you never want to lose sight of or remove is the Jew!  Once you lose sight of the Jew in terms of interpreting the Bible, you will find yourself in “the fields of the fatherless.”  For example, there are four Books of the Bible where people allow themselves to get doctrinally discombobulated.  Matthew is the first, Acts is the second, Hebrews is the third, and James is the fourth.  Every doctrinal controversy and division in the Body of Christ is going to come out of a verse, passage, or chapter in one of those four Books.  Coincidentally enough, all four of them have something in common.  They are all related specifically to the Jew!

 

Once you lose the ancient landmark of the Jew in these Books, you might well end up in “the field of the fatherless” believing in works for salvation; that baptism is a requirement for salvation; that you can lose your salvation; that tongues and healing are for today, and on and on, and on.  All of those false doctrines are propagated today because somebody lost sight of the Jew in these Books!

 

That is very important to recognize as we come into today’s reading in Matthew 5, 6 and 7, which is Matthew’s record of the first sermon Jesus ever preached, what we call “The Sermon on the Mount.”  You must understand that all the way through the Old Testament, God has been promising the Jews a kingdom.  They understood that kingdom to be a literal earthly kingdom where God’s ruler (His “anointed” – Hebrew; His “messiah” – Greek) would sit on the throne of David.  That kingdom is what the Book of Matthew is all about.  It is referred to as the “kingdom of heaven,” and Matthew’s Gospel is the only Gospel in which the phrase appears, where it is found some 32 times!

 

Matthew’s Gospel presents Christ as King of the “kingdom of heaven,” the kingdom promised to the Jews in the Old Testament, and referred to as the “kingdom ofIsrael” (Acts 1:6). In yesterday’s reading, the King appears (chapter 2), in chapter 3 He is heralded, and in today’s reading (chapter 5 and verse 1), He sits, and delivers the constitution for the kingdom!  But recognize the subject of His sermon isn’t “heaven,” but the “kingdom of heaven”! (Note 5:3, 10, 19, 20;7:21)  And the sermon isn’t directed to the Gentiles, or thechurchofGod, but to Jews!  You say, “But it’s in the New Testament!”  Sure it is, but the context of the Book, much less the sermon, is strictly Jewish!  (And do recognize that you don’t really enter into the New Testament, according to the Bible’s definition, until the death of Christ, which in Matthew’s Gospel isn’t until chapter 27!  Hebrews 9:16-17 says, “For where a testament is, there must also of necessity be the death of the testator.  For a testament is of force AFTER MEN ARE DEAD:  otherwise it is of no strength at all while the testator liveth.”  That means that in the strictest sense of the word, we don’t actually enter the New Testament until the very end of each of the Gospels.  More will be said about this tomorrow.)

 

As you read the Sermon on the Mount today, recognize that our Lord’s audience is Old Testament Hebrews who at that time were still under the law.  His sermon is designed to present the real intent of the law, and to present the principles of the millennial kingdom (i.e. the “kingdom of heaven”). Yes, there are truths that we as Gentiles in theChurchofGodcan apply devotionally to our lives, but it has no application whatsoever to how we are saved.

 

 

TODAY’S READING: MATTHEW 1- 4

 

OVERVIEW:

The Genealogy of the King (chapter 1); the Birth of the King (chapter 2); the Announcement of the King (chapter 3); the Testing of the King (chapter 4).

 

HIGHLIGHTS & INSIGHTS:

When you turn the page in your Bible after the Book of Malachi and you come into the Book of Matthew, recognize that there has been a 400 year gap between these Books.  Sometimes when we are talking in terms of history, 400 years doesn’t seem like an extremely long period of time.  To help to put it in perspective, however, realize that 400 years ago, the King James Bible did not yet exist!  400 years is a long time!

 

And keep in mind that in that 400 year period of time between the Testaments, God had remained completely silent in terms of new revelation.  Though He had been silent in the world, He certainly had not been absent!  During those 400 years, God was busy orchestrating the events of history to prepare the world for the coming of His only begotten Son.  Remember, Galatians 4:4 says, “But when the FULNESS OF TIME WAS COME, God sent forth his Son, made of a woman, made under the law.”

 

But also understand that the world had changed in that 400 year period. Hebrew by this time was a dead language, with Greek and Aramaic now the languages of common communication and commerce.  There are different sects and parties that are now on the scene that were not found in the Old Testament.

 

The Scribes – These were men regarded with great reverence by the Jews as the interpreters and teachers of the Scriptures.  Ezra was perhaps the first of this sect, but by the time of Christ, they had degenerated greatly from Ezra’s character and godliness. They were constantly in opposition to Christ, and some of Christ’s most harsh words were directed to the Scribes, and another key sect:

 

The Pharisees – These men were also highly regarded by the Jews.  They saw themselves as holy and zealous guardians of the law, and were ultra-conservative in all aspects of their beliefs and external behavior.  They, too, brought the Lord Jesus Christ tremendous opposition, and were denounced by Him quite frequently.

 

The Sadducees – If the Pharisees were the religious “right,” the Sadducees were the religious “left.”  For the most part, they were a part of the wealthy, influential, priestly parties, and were rationalistic and liberal in their beliefs, denying the immortality of the soul, as well as the resurrection.

 

The Herodians – This was not a religious group, but a political party who took their name from Herod.  Because of their zealousness for the Roman government, they viewed Christ as a threat toRome’s authority, viewing Christ as a political revolutionary.

 

The Zealots – These were extreme and radical defenders of a theocratic form of government (God rules), and were involved in acts of violence against the Roman government to champion their cause.

 

We will run into these sects repeatedly throughout Matthew and the other gospels and it is important to understand who they are to really understand the social, political, and religious world of the New Testament.

 

As we move into the Book of Matthew today, because the events are easily understood, perhaps the best use of our time will be in providing an analysis of the Book as a whole:

 

1. Information About The Author

His name: Matthew.

His name means: Gift of the Lord (or Jehovah).

He was a Publican.  (Mt.10:3;17:24-27; Ro.13:1-7)

He is also called Levi. (Mk. 2:13-14; Lk. 5:27-29)

He was born a Jew. (Mk. 2:14; Lk. 5:27)

He is the son of Alphaeus. (Mk. 2:14)

He has 2 brothers James and Judas. (Mk. 3:18; Lk. 6:16)

He was chosen to be one of the 12 disciples. (Lk. 6:12-16;Mt.10:1-4; Mk. 3:13-19)

 

2. Facts About the Gospel

Approximate date of writing: 64-66 A.D.

Written from:Jerusalem.

Dates of the recorded events: 4 B.C. – 33 A.D.

Theme: Christ, the King of the Jews.

Christ is seen as: The Promised King.

Key Verse: Matthew 27:37.

Key Word: Kingdom (56 times).

Chapters: 28

Verses: 1, 071

Words: 24,755

 

3. Features of This Gospel

The only gospel that uses the phrase “kingdom of heaven” (32 times).

The only gospel that uses the phrase “that it might be fulfilled which was spoken” (9 times)

Contains 60 references to the Old Testament.

Contains 25 fulfilled prophecies.

 

4. A Simple Outline of This Gospel

Two Rejections

Rejection #1 – of the Kingdom (Chapters1-12).

Rejection #2 – of the King (Chapters 13-28).