• Key
994_1; Matthew 1:16, Joseph the husband of Mary
Ref. Job Bible Study, Ch. 5.
Matthew 1:16
Six Marys are to be distinguished in the N.T.:
(1) Mary the mother of Jesus, always clearly identified by the context.
(2) Mary Magdalene, a woman of Magdala, "out of whom went seven demons"
(3) The mother of James (called "the less,"
Mark 15:40)
and Joses, the apostles. A comparison of
Ref. John 19:25; Matthew 27:56; John 19:25; Matthew 27:56; and Mark 15:40
establishes the inference that this Mary, the mother of James the
less, and of Joses, was the wife of Alphseus (called also Cleophas,
John 19. 25),
and
a sister of Mary the mother of Jesus. Except in
Matthew 27:61, and 28:1,
where she
is called "the other Mary" (i.e. "other" than her sister, Mary the Virgin); and
John 19:25,
where she is called "of Cleophas," she is mentioned only in connection with one or
both of her sons.
(4) Mary of Bethany, sister of Martha and
Lazarus, mentioned by name only in
John 11:1, 2, 11:19, 20, 11:28-32, 11:45; 12:3; Luke 10:39, 42; John 11:1, 2, 19, 20, 28, 31, 32, 45; 12:3,
but referred to in
Matthew 26:7; Matthew 26:7; Mark 14:3-9.
(5) The mother of John Mark,
and sister of Barnabas
(Acts 12:12).
(6) A helper of Paul in Rome
(Romans 16:6).
994_2; Matthew 1:16, Husband of Mary, of whom was born Jesus
Ref. Note Page 1075_1.
Matthew 1:16
Begat, Begot or Begotten?
The changed expression here is important. It is no longer, "who begat," but,
"Mary, of whom was born Jesus." Jesus was not "begotten" of natural generation,
Notice this, it is really important: Jesus was BORN King of the Jews. He did not
strive to become, or politically run for the position. He was born into it. This
distinction is so important.
994_3; Matthew 1:16c, of whom was born Jesus, who is called Christ
Matthew 1:16
Christos = Anointed
Christ (Christos = anointed), the Greek form of the Hebrew "Messiah"
(Daniel 9:25, 26),
is the official name of our Lord, as Jesus is His human name
(Luke 1:31; 2:21).
The name, or title, "Christ," connects Him with the entire O.T.
foreview
Zechariah 12:8; (, Note Page 976_2.)
- of a coming Prophet
(Deuteronomy 18:15-19),
- Priest
(Psalm 110:4),
- and King
(2 Samuel 7:7-10).
As these were typically anointed with oil
(1 Kings 19:16; Exodus 29:7; 1 Samuel 16:13),
so Jesus was anointed with the Holy Spirit
Matthew 3:16; John 1:32, 33; (Matthew 3:16; Mark 1:10, 11; Luke 3:21, 22; John 1:32, 33),
thus becoming officially "the Christ."
994_4
Matthew 2:1
Herod the Great
Called Herod the Great, son of Antipater, an Idumean
(see Gen. 36. l, note),
and Cypros, an Arabian woman. Antipater was appointed Procurator of Judasa
by Julius Cassar, b.c. 47. At the age of fifteen Herod was appointed to the
government of Galilee. B.C. 40 the Roman senate made him king of Juda:a. An able,
strong, and cruel man, he increased greatly the splendour of Jerusalem, erecting the
temple which was the centre of Jewish worship in the time of our Lord.
995_1
The King, The Divine
995_2
Matthew 2:4
Scribes & Pharisees
The Greek word used here grammateis = "writer." The Hebrew = aopherim,
"to write," "set in order,"
"count."
The scribes were so called because it was their office to make copies of the
Scriptures; to classify and teach the precepts of the oral law (see "Pharisees,"
Mt. 3. 7, note)
, and to keep careful count of every letter in the O.T. writings. Such an
office was necessary in a religion of law and precept, and was an O.T. function
(2 Sam. 8:17; 20:25; 1 Kings 4:3; Jer. 8:8; 36:10, 12, 26). To this legitimate work the
scribes added a record of rabbinical decisions on questions of ritual (Halachoth);
the new code resulting from those decisions (Mishna); the Hebrew sacred legends
(Gemara, forming with the Mishna the Talmud); commentaries on the O.T. (Midrashim);
reasonings upon these (Hagada); and, finally, mystical interpretations
which found in Scripture meanings other than the grammatical, lexical, and obvious
ones (the Kabbala); not unlike the allegorical method of Origen, or the modern
Protestant "spiritualizing" interpretation.
In our Lord's time, to receive this
mass of writing superposed upon the Scriptures was to be orthodox; to return to the
Scriptures themselves was heterodoxy—our Lord's most serious offence.
995_3
Matthew 2:15
Prophetic Utterances
996_1
Matthew 3:2
Kingdom of Heaven
(1) The phrase, kingdom of heaven (lit. of the heavens), is peculiar to Matthew and signifies the Messianic earth rule of Jesus Christ, the Son of David. It is called the kingdom of the heavens because it is the rule of the heavens over the earth (Matthew 6:10).
The phrase is derived from Daniel, where it is defined (Daniel 2:34-36, 44; 7:23-27) as the kingdom which "the God of heaven" will set up after the destruction by "the stone cut out without hands" of the Gentile world-system.
It is the kingdom covenanted to David's seed (2 Samuel 7:7-10, refs.); described in the prophets (Zechariah 12:8, note; Zechariah 12:8); and confirmed to Jesus the Christ, the Son of Mary, through the angel Gabriel (Luke 1:32, 33).
(2) The kingdom of heaven has three aspects in Matthew:
996_2
Matthew 3:7
Seperate?
So called from a Heb. word meaning "separate." After the ministry of the post-
exilic prophets ceased, godly men called "Chasidim" (saints) arose who sought to
keep alive reverence for the law amongst the descendants of the Jews who returned
from the Babylonian captivity.
This movement degenerated into the Pharisaism
of our Lord's day—a letter-strictness which overlaid the law with traditional
interpretations held to have been communicated by Jehovah to Moses as oral
explana tions of equal authority with the law itself
(cf. Matthew 15:2, 3; Mark 7:8-13; Gal. 1:14).
The Pharisees were strictly a sect. A member was "chaber" (i.e. "knit
together,"
Jud. 20:11),
and took an obligation to remain true to the principles of
Pharisaism. They were correct, moral, zealous, and self-denying, but self-righteous
(Luke 18:9),
and destitute of the sense of sin and need
(Luke 7:39).
They were the foremost persecutors of Jesus Christ and the objects of His
unsparing denunciation
(e.g. Matthew 23:13-29; Luke 11:42, 43).
996_3; Matthew 3:7, saw many of the Pharisees and Saducees come to his baptism
"Sadducees" = Sad = U = See, why? Because they rejected any possibility of the miraculous, angels, etc.
Denied Existence of Angles
Not strictly a sect, but rather those amongst the Jews who denied the existena
of angels or other spirits, and all miracles, especially the resurrection. They were
the religious rationalists of the time
(Mark 12:18-23; Acts 5:15-17; Acts 23:8),
and strongly
entrenched in the Sanhedrin and priesthood
(Acts 4:1; Acts 5:17).
They are identified
with no affirmative doctrine, but were mere deniers of the supernatural.
997_1
Matthew 3:15-17
Suffer It To Be So Now!
Why one who needed no repentance should insist upon receiving a rite which
signified confession (verse 6) and repentance (v. 11) is nowhere directly explained.
It may be suggested:
(1) That Jesus was now to receive His anointing with the
Holy Spirit (v. 16) unto His threefold office of Prophet, Priest, and King. In the
Levitical order
(Ex. 29. 4-7)
the high priest was first washed, then anointed. While
Christ's priestly work did not begin till He "offered Himself without spot to God"
(Heb. 9:14),
and His full manifestation as the King-Priest after the order of
Melchisedek awaits the kingdom
(">Gen. 14. 18, note 23_2),
yet He was then anointed, once
for all.
(2) But John's baptism was the voice of God to Israel, and the believing
remnant responded
(verse 5).
It was an act of righteousness on the part of Him
who had become, as to the flesh, an Israelite, to take His place with this believing
remnant.
997_2
Matthew 3:16-17
Trinity Manifested
For the first time the Trinity, foreshadowed in many ways in the O.T., is fully
manifested. The Spirit descends upon the Son, and at the same moment the Father's
voice is heard from heaven.
997_3
Matthew 4:1
The Last Adam
The temptation of Christ, the "last Adam"
(1 Cor. 15. 45),
is best understood
when contrasted with that of "the first man Adam."
Adam was tempted in his
place ol lord of creation, a lordship with but one reservation, the knowledge of
good and evil
(Gen. 1:26; 2:16, 17).
Through the woman he was tempted to add
that also to his dominion. Falling, he lost all. But Christ had taken the place of
a lowly Servant, acting only from and in obedience to the Father
(Phil. 2. 5-8; John 5. 19; John 6. 57; John 8:28, 8:54. Cf. Isaiah 41:8; Cf. Phil. 2. 5-8; John 5. 19; John 6. 57; John 8. 28, 54. Cf. Isa. 41. 8, See: Gen. 3. 17-19; Rom. 8. 19-23, note),
that He might redeem a fallen
race and a creation under the curse
(Gen. 3:17-19; Rom. 8:19-23).
Satan's one
object in the threefold temptation was to induce Christ to act from Himself, in
independency of His Father. The first two temptations were -- challenge to Christ
from the god of this world to prove Himself indeed the Son of God
(vs. 3, 6). The
third was the offer of the usurping prince of this world to divest himself of that
which rightfully belonged to Christ as Son of man and Son of David, on the
condition that He accept the sceptre on Satan's world-principles
(cf. John 18. 36; Rev. 13:8; See Rev. 13. 8, note).
Christ defeated Satan by a means open to His humblest follower, the
intelligent use of the word of God
(vs. 4, 7).
In his second temptation Satan also
used Scripture, but a promise available only to one in the path of obedience. The
scene gives emphasis to the vital importance of "rightly dividing the word of truth"
(2 Tim. 2:15).
998_1; Matthew 4:5, Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple
Matthew 4:5
One Set Appart
In the N.T. one Greek word, hagios, in its various forms, is rendered, "holy,"
"holiness," "sanctify," "sanctified," "sanctification." Like the Heb. qodesh, it
signifies "set apart for God." The important references follow
Matthew 4:5, marg. To Sanctify, holy (things) New Testament:
Matthew 7:6; (Matthew 4-5; Rev. 22:11).
998_2; Matthew 4:8, kingdoms of the world
Matthew 4:8
The Arrangement
The Greek word kosmos means "order," "arrangement," and so, with the
Greeks, "beauty"; for order and arrangement in the sense of system are at the
bottom of the Greek conception of beauty.
When used in the N.T. of humanity, the "world" of men, it is organized
humanity—humanity in families, tribes, nations—which is meant.
The word for
chaotic, unorganized humanity—the mere mass of men—is thalassa, the "sea" of
men
(e.g. Rev. 13:1).
For "world" (Kosmos) in the bad ethical sense, see
John 7:7: "The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil."
998_3
Matthew 4:17
At Hand
"At hand" is never a positive affirmation that the person or thing said to be
"at hand" will immediately appear, but only that no known or predicted event
must intervene. When Christ appeared to the Jewish people, the next thing, in the
order of revelation as it then stood, should have been the setting up of the Davidic
kingdom. In the knowledge of God, not yet disclosed, lay the rejection of the
kingdom (and King), the long period of the mystery-form of the kingdom, the
world-wide preaching of the cross, and the out-calling of the Church. But this was
as yet locked up in the secret counsels of God
(Matthew 13:11, 17; Eph. 3:3-10).
999_1
Special People
Two persons are called by this name in the N.T.:
(1) James the son of Zebedee, an apostle
(Matthew 10. 2),
and the brother of the Apostle John, apart from whom he is
never mentioned, and with whom, together with Peter, he was admitted to the es-
pecial intimacy of our Lord
(Matthew 17:1; Mark 5:37; Mark 9:2; Mark 14:33).
He was martyred
by Herod
(Acts 12. 2).
(2) A son of Alphseus (or Cleopas) and of Mary the sister
of Mary the mother of Jesus
(see Matthew 1. 16, note), and brother of Joses
(Mk. 15. 40).
He was, therefore, a cousin of the Lord Jesus. He is called James "the less"
(Mark 15. 40;
lit. little, i.e. of shorter stature than James the son of Zebedee). He
was an apostle
(Matthew 10. 3).
It has been conjectured that "Lebbseus, whose surname
was Thaddaeus"
(Matthew 10. 3)
was identical with the Judas of Luke 6. 16,
who is there
called "of [i.e. 'son' or 'brother' as it has been variously translated] James."
A Juda is mentioned with a James and Joses and Simon in
Mark 6. 3
as "brother" of our Lord
(see Matthew 13. 55, marg.).
The Gospels mention no other James who could
be called the brother of the Lord Jesus, but James the less was certainly the son
of Alphseus and Mary the sister of our Lord's mother. The conclusion seems,
therefore, most probable that
Matthew 10. 3; Matthew 13. 55; Mark 3. 18; Mark 6. 3; Luke 6. 15; Acts 1. 13; Acts 12. 17
Acts 15. 13; Acts 21. 18; Gal. 1. 19; Gal. 2. 9, 12; and.Jas. 1. 1
refer to James the less, son
of Alphseus and Mary, and cousin, or, according to Jewish usage, "brother" of the
Lord Jesus. He was the author of the Epistle of James.
999_2
Matthew 5-7.,
Organized Humanity
Having announced the kingdom of heaven as "at hand," the King, here
declares the principles of the kingdom. The Sermon on the Mount has
a twofold application:
(1) Literally to the kingdom. In this sense it gives the
divine constitution for the righteous government of the earth. Whenever the
kingdom of heaven is established'on "earth it will be according to that constitu-
tion, which may be regarded as an explanation of the word "righteousness" as
used by the prophets in describing the kingdom
(e.g. Isa. 11:4, 5; Isa. 32:1; Dan. 9:24).
In this sense the Sermon on the Mount is pure law, and transfers the offence
from the overt act to the motive
(Matthew 5. 21, 22, 27, 28).
Here lies the deeper reason
why the Jews rejected the kingdom. They had reduced "righteousness" to mere
ceremonialism, and the Old Testament idea of the kingdom to a mere affair of
outward splendour and power. They were never rebuked for expecting a visible
and powerful kingdom, but the words of the prophets should have prepared them
to expect also that only the poor in spirit and the meek could share in it
(e.g. Isa. 11. 4).
The seventy-second Psalm, (Psalm 72) which was universally received by. them as
a description of the kingdom, was full of this. For these reasons the Sermon on
the Mount in its primary application gives neither the privilege nor the duty of
the Church. These are found in the Epistles. Under the law of the kingdom,
for example, no one may hope for forgiveness who has not first forgiven
(Matthew 6:12, 14, 15).
Under grace the Christian is exhorted to forgive because he is already
forgiven
(Eph. 4. 30-32).
(2) But there is a beautiful moral application to the Christian. It always
remains true that the poor in spirit, rather than the proud, are blessed, and those
who moum because of their sins, and who are meek in the consciousness of them,
will hunger and thirst after righteousness, and hungering will be filled. The mer-
ciful are "blessed," the pure in heart do "see God." These principles fundamentally
reappear in the teaching of the Epistles.
1000_1
Matthew 5:17
Christ IS The Law
Christ's relation to the law of Moses may be thus summarized:
(1) He was
made under the law
(Gal. 4. 4);
(2) He lived in perfect obedience to the law
(John 8:46; Mt. 17:5; 1 Pet. 2:21-23);
(3) He was a minister of the law to the Jews, clearing
it from rabbinical sophistries, enforcing it in all its pitiless severity upon those
who professed to obey it
(e.g. Luke 10:25-37),
but confirming the promises made
to the fathers under the Mosaic Covenant
(Rom. 15:8);
(4) He fulfilled the types
of the law by His holy life and sacrificial death
(Heb. 9:11-26);
(5) He bore, vicariously, the curse of the law that the Abrahamic Covenant might avail all who be-
lieve
(Gal. 3:13, 14);
(6) He brought out by His redemption all who believe from
the place of servants under the law into the place of sons
(Gal. 4. 1-7);
(7) He
mediated by His blood the New Covenant of assurance and grace in which all
believers stand
(Rom. 5:2; Heb. 8:6-13),
so establishing the "law of Christ"
(Gal. 6. 2; refs.
References: (s) Holy Spirit. Gal. 6:5, 16-18, 22, 25; Gal. 6:8. (Matthew 1:18; Acts 2:4.)
(a) Law of Christ - Luke 6:27-38. (Gal. 6:2; 2 John 5)
Note: ". . . man shall *bear his own burder. Read
Romans 14:12; Man shall give account of himself/herself before God!)
with its precepts of higher exaltation made possible by the indwelling
Spirit.
1000_2; Matthew 5:22, shall be in danger of hell fire
Hell
Greek word Geenna = Gehenna, the place in the valley of Hinnom where, anciently,
human sacrifices were offered
(2 Chr. 33:6; Jer. 7:31).
The word occurs,
Matt 5:22, 29, 30; Matthew 10:28; Matthew 18:9; Matthew 23:15, 33; Mark 9:43, 45, 47; Luke 12:5; James 3:6.
In every
instance except the last the word comes from the lips of Jesus Christ in most solemn
warning of the consequences of sin. He describes it as the place where "their"
worm never dies and of fire never to be quenched.
The expression is identical
in meaning with "lake of fire"
(Rev. 19:20; Rev. 20:10, 14, 15).
See "Death, the second"
(John 8:24; Rev. 21:8);
Luke 16:23; also Ref. Note Page 1098_1.
1001_1; Matthew 5:48, Be ye therefore perfect, even as your Father which is in heaven
Ref. 2 Corinthians 12:9b, my strength is made perfect in weakness
Ref. 2 Corinthians 13:9, and this also wish, even your perfection
Matthew 5:48
Growth to Perfection
The word implies full development, growth into maturity of godliness, not sinless
perfection.
See Ephesians 4:12, 13.
In this passage the Father's kindness, not His sinlessness, is the point in
question.
1002_1; Matthew 6:12, as we fogive our debtors.
Matthew 6:12
This is legal ground.
1003_1
Matthew 6:33
The Kingdom of God
The kingdom of God is to be distinguished from the kingdom of heaven
(Matthew 3:2, note) in five respects:
(1) The kingdom of God is universal, including all moral intelligences willingly
subject to the will of God, whether angels, the Church, or saints of past or future
dispensations (Luke 13:28, 29; Hebrews 12:22, 23);
while the kingdom of heaven is
Messianic, mediatorial, and Davidic, and has for its object the establishment of the
kingdom of God in the earth (Matthew 3:2, note;
1 Corinthians 15:24, 25).
(2) The kingdom of God is entered only by the new birth (John 3:3, 5-7);
the kingdom of heaven, during this age, is the sphere of a profession which may be
real or false (Matthew 13:3, note;
Matthew 25:l, 11, 12).
(3) Since the kingdom of heaven is the earthly sphere of the universal kingdom of
God, the two have almost all things in common. For this reason many parables and other
teachings are spoken of the kingdom of heaven in Matthew, and of the kingdom of God in
Mark and Luke.
It is the omissions which are significant. The parables of the wheat and tares,
and of the net (Matthew 13:24-30, 36-43, 47-50) are not spoken of the kingdom of God.
In that kingdom there are neither tares nor bad fish. But the parable of the leaven
(Matthew 13:33) is spoken of the kingdom of God also, for, alas, even the true
doctrines of the kingdom are leavened with the errors of which the Pharisees, Sadducees,
and the Herodians were the representatives. Matthew 13:33; (See Matthew 13:33, note.)
(4) The kingdom of God "comes not with outward show" (Luke 17:20), but is chiefly
that which is inward and spiritual (Romans 14:17); while the kingdom of heaven is
organic, and is to be manifested in glory on the earth. (See "Kingdom (O.T.),"
Zech. 12:8, note; (New Testament), Luke 1:31-33;
1 Corinthians 15:24, note; Matthew 17:2, note.)
(5) The kingdom of heaven merges into the kingdom of God when Christ, having "put
all enemies under His feet," "shall have delivered up the kingdom to God, even the
Father" (1 Corinthians 15:24-28). Cf. Matthew 3:2, note.
1004_1; Matthew 7:22, Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
Cf. Ref. Note Page 1172_a;
Acts 16:17a, servants of the most high God
Matthew 7:22
Devils & Demons
Devils, lit. demons.
To the reality and personality of demons the N.T. Scriptures bear abundant testimony.
As to their origin nothing is clearly revealed, but they are not to be confounded with
the angels mentioned in
2 Pet. 2. 4; Jude 6.
Summary:
Demons are spirits
(Mt. 12:43, 45);
Demons are Satan's emissaries
(Mt. 12:26, 27; Mt. 25:41);
Demons are so numerous as to make Satan's power practically ubiquitous
(Mk. 5. 9).
Demons are capable of entering and controlling' both men and beasts
(Mk. 5:8, 11-13),
Demons earnestly seek embodiment, without which, apparently, they
are powerless for evil
(Mt. 12:43, 44; Mk. 5:10-12).
Demon influence and demon possession are discriminated in the N.T.
Instances of the latter are
Mt. 4. 24; Mt. 8:16, 28, 33; Mt. 9:32; Mt. 12:22; Mk. 1:32; Mk. 5:15, 16, 18; Lk. 8:36; Acts 8:7; Acts 16:16.
Demons are unclean, sullen, violent, and malicious
(Mt. 8:28; Mt. 9:33; Mt. 10:l; Mt. 12:43; Mk. 1:23; Mk. 5:3-5; Mk 9:17, 20; Lk. 6:18; Lk. 9:39)
Domons know Jesus Christ as Most High God, and recognize His supreme authority
(Mt. 8:31, 32; Mk. 1:24; Acts 19:15; Jas. 2:19).
They know their eternal fate to be one of torment
(Mt. 8:29; Lk. 8:31).
Demons inflict physical maladies
(Mt. 12:22; Mt. 17:15-18; Lk. 13:16),
Note: Mental disease is to be distinguished from the disorder of ones mind due
to demoniacal control.
Demon influence may manifest itself in religious asceticism and formalism
(1 Tim. 4:1-3),
degenerating into uncleanness
(2 Pet. 2;10-12).
The sign of demon influence in religion is departing from the faith, i.e. the
body of revealed truth in the Scriptures
(1 Tim. 4:1).
Demons maintain especially a conflict with believers who would be spiritual
(Eph. 6:12; 1 Tim. 4:1-3).
All unbelievers are open to demon possession
(Eph. 2. 2).
The believer's resources are,
1005_1
Matthew 8:2
Kingdom Principles
The King, having in Chapters 5.-7. declared the principles of the kingdom,
makes proof, in Chapters 8., 9., of His power to banish from the earth the
consequences of sin, and to control the elements of nature.
1005_2
Matthew 8:2
Master
Greek kurios.
The first occurrence of the word as applied to Jesus with His
evident sanction. In itself the word means "master," and is so used of mere human
relationships in, e.g.,
Matthew 6:24; Matthew 15:27; Mark 13:35; Eph. 6:9.
Both uses, divine
and human, are brought together in Col. 4:1. It is the Gr. equivalent of the Heb.
Adonai
(see Gen. 15. 2, note),
and is so used by Jesus Christ in
Matthew 22:43-45.
In
the N.T. the distinctive uses of kurios (Lord) are:
(1) As the N.T. translation
of the Hebrew Jehovah (Lord), e.g.
Matthew 1:20, 22; Matthew 2:15; Matthew 3:3; Matthew 4:7, 10; Matthew 11:25; Matthew 21:9; Mark 12:29, 30; Luke 1:68; Luke 2:9; Cf. Matthew 1:20, 22; Matthew 2:15; Matthew 3:3; Matthew 4:7, 10; Matthew 11:25; Matthew 21:9; Mark 12:29, 30; Luke 1:68; Luke 2:9.
(2) Jesus Himself so uses kurios, e.g.
Matthew 4:7, 10; Matthew 11:25; Mark 12:11, etc.
(3) But the great use of kurios is as the divine title of Jesus, the Christ.
In this sense it occurs in the N.T. 663 times.
That the intent is to identify
Jesus Christ with the O.T. Deity is evident from
Matthew 3:3; Matthew 12:8; Matthew 21:9
(Psa. 118:26); Matt 22:43-45; Luke 1:43; John 8:58; John 14:8-10; John 20:28; Acts 9:5; Acts 13:33; (Psalm 2.).
John 20:28,
See John 20:28. note.
1006_1
Matthew 8:20
Son Of Man
Son Of Man, Matthew 8:20, note
Cf. Ezek. 2:1, Note. Our Lord thus designates Himself about eighty times.
It is his radical name as the representative Man, in the sense of
1 Cor. 15:45-47;
as Son of David is distinctively His Jewish name, and Son of God His divine name.
Our Lord constantly uses this term as implying that His mission (e.g. Mt. 11:19; Luke 19:10).
His death and resurrection (e.g. Matthew 12:40; Matthew 20: 18; Matthew 26:2), and His second coming (e.g. Matthew 24:37-44; Luke 12:40),
transcended in scope and result all merely Jewish limitations.
>[?When Nathanael confesses Him as "King of Israel," our Lord's answer is, "Thou shalt see greater things . . . the angels of God ascending and descending upon the Son of man."
When His messengers are cast out by the Jews, His thought leaps forward to the time when the Son of man shall come, not then to Israel only but to the race (Matthew 10:5-6, 23). It is in this name, also, that universal judgment is committed to Him (John 5:22, 27).
It is also a name indicating that in Him is fulfilled the Old Testament foreview of blessing through a coming man (Gen. 1:26; Gen. 3:15; Gen. 12:3; Psa. 8:4; Psa. 80:17; Isa. 7:14; Isa. 9:6, 7; Isa. 32:2; Zech. 13:7).
1008_1
Matthew 10:2
12 Apostles Assigned & Despatched
The word apostle, = "one sent forth," is used of our Lord
(Hebrews 3:1).
Elsewhere it is used of the twelve who were called to that office by our Lord
during His
earth ministry; of Paul, called to the apostleship by the risen and ascended Lord,
and of Barnabas
(Acts 14:14),
specially designated by the Holy Spirit
(Acts 13:2).
Of Matthias, chosen by lot by the eleven to take the place of Judas Iscariol
(Acts 1:16-26),
it is said: "And he was numbered with the eleven"
(See Acts 1. 26).
The "signs of an apostle" were:
(1) They were chosen directly by the Lord
.Himself, or, as in the case of Barnabas, by the Holy Spirit
(Ref. Matthew 10:1, 2; Mark 3:13, 14; Luke 6:13; Acts 9:6, 15; Acts 13:2; Acts 22:10, 14, 15; Romans 1:1;
Cf. Matthew 10:1, 2; Mark 3:13, 14; Luke 6:13; Acts 9:6, 15; Acts 13:2; Acts 22:10, 14, 15; Romans 1:1).
(2) They were endued
with sign gifts, miraculous powers which were the divine credentials of their office
(Ref. Matthew 10:1; Acts 5:15, 16; Acts 16:16-18; Acts 28:8, 9;
Cf. Matthew 10:1; Acts 5:15, 16; Acts 16:16-18; Acts 28:8, 9).
(3) Their relation to the kingdom
was that of heralds, announcing, to Israel only
(Matthew 10:5, 6),
the kingdom
as at hand
(Matthew 4:17, note),
and manifesting kingdom powers
(Matthew 10:7, 8).
(4) To one of them, Peter, the keys of the kingdom of heaven, viewed as the sphere
of Christian profession, as in
Matthew 13.,
were given
(Matthew 16:19).
(5) Their future
relation to the kingdom will be that of judges over the twelve tribes
(Matthew 19:23).
(6) Consequent upon the rejection of the kingdom, and the revelation of the mys-
tery hid in God
(Matthew 16:18; Ephesians 3:1-12),
the Church, the apostolic office was invested with a new enduement,
the baptism with the Holy Spirit
(Acts 2:1-4);
a new power, that of imparting the Spirit to Jewish-Christian believers;
a new relation, that of foundation stones of the new temple
(Ephesians 2:20-22);
and a new function,
that of preaching the glad tidings of salvation through a crucified and risen Lord
to Jew and Gentile alike.
(7) The indispensable qualification of an apostle was
that he should have been an eye-witness of the resurrection
(Acts 1:22; 1 Corinthians 9:1).
1008_2
Matthew 10:9
Be Providers With Haste
Cf. Mark 6:8, 9; Luke 9:3.
The central thought here, urgency, must be kept in
mind. The emphasis is upon "provide." Time is not to be taken to search for
additional staves or shoes. The disciples were to go in their ordinary sandals, with
such staff as they might have, or with none. Cf. Paul, Rom. 1:15.
1008_g
Matthew 10:5
Gentiles
Note: The kingdom was promised to the Jews. The Gentiles could be blessed only through Christ crucified and risen. Cf. John 12:20-24
1009_1
Matthew 10:16
Sphere of Ministry in 2005
1009_2
Matthew 10:34
At Peace
1010_1
Matthew 11:11
John Encoraged
- John is in prison and hears that the King is rejected. John's faith wavers; the Lord Exhorts and encourages His servant. Cf. John 15:20; Isaiah 35:4-6.
1010_2
Matthew 11:12
Violence
It has been much disputed whether the "violence" here is external, as against
the kingdom in the persons of John the Baptist and Jesus; or that, considering the
opposition of the scribes and Pharisees, only violently resolute would press into it.
Both things are true. The King and His herald suffered violence, and this is the
primary and greater meaning, but also, some were resolutely becoming disciples.
(Cf. Luke 16:16.)
1011_1
Matthew 11:20
The kingdom of heaven
1011_2; Matthew 11:28, Come unto me
The Sweetest Word In The Bible
The New Message of Jesus.
The rejected King now turns from the rejecting nation and offers, not the kingdom, but rest and service to such in the nation as are conscious of need. It is a pivotal point in the ministry of Jesus.
1011_3
Matthew 12:1
The Sabbath ("cessation")
(1)The Sabbath appears in Scripture as the day of God's rest in the finished work of creation (Genesis 2:2, 3). For 2500 years of human life absolutely no mention is made of it. Then the Sabbath was revealed (Exodus 16:23; Nehemiah 9:13,14); made a part of the law (Exodus 20:8-11); and invested with the character of a "sign" between Jehovah and Israel, and a perpetual reminder to Israel of their separation to God (Exodus 31:13-17).
It was observed by complete rest (Exodus 35:2,3), and by Jehovah's express order a man was put to death for gathering sticks on the Sabbath day (Numbers 15:32-36).
Apart from maintaining the continued burnt-offering (Numbers 28:9),and its connection with the annual feasts (Exodus 12:16; Leviticus 23:3,8; Numbers 28:25),the seventh-day Sabbath was never made a day of sacrifice, worship, or any manner of religious service.
It was simply and only a day of complete rest for man and beast, a humane provision for man's needs. In Christ's words, "The Sabbath was made for man, and not man for the Sabbath" (Mark 2:27).
(2) Our Lord found the observance of the day encrusted with rabbinical evasions (Matthew 12:2) and restrictions, wholly unknown to the law, so that He was Himself held to be a Sabbath-breaker by the religious authorities of the time. The Sabbath will be again observed during the kingdom-age (Isaiah 66:23).
(3) The Christian first day perpetuates in the dispensation of grace the principle
that one-seventh of the time is especially sacred, but in all other respects is in
contrast with the Sabbath. One is the seventh day, the other the first.
The Sabbath commemorates God's creation rest, the first day Christ's resurrection.
On the seventh day God rested, on the first day Christ was ceaselessly active. The
Sabbath commemorates a finished creation, the first day a finished redemption.
The Sabbath was a day of legal obligation, the first day one of voluntary worship and
service. The Sabbath is mentioned in the Acts only in connection with the Jews, and in
the rest of the New Testament but twice (Colossians 2:16; Hebrews 4:4).
In these passages the seventh-day Sabbath is explained to be to the Christian not
a day to be observed, but a type of the present rest into which he enters when "he
also ceases from his own works" and trusts Christ.
1012_1
Matthew 12:3
Jesus' action
In Matthew 12:1-7 the action by Jesus is highly significant. "What David did" refers to the time of his rejection and persecution by Saul (1 Samuel 21:6). Jesus here is not so much the rejected Saviour as the rejected King; hence the reference to David.
1012_2
Matthew 12:18
To The Gentiles
1013_1
Matthew 12:41
King Announces Judgment
Again the rejected King announces judgment (Cf. Matthew 12:41; Matthew 11:20-24). Israel, in
the midst of the Pharisaic revival of outward religious strictness, was like a
man out of whom a demon had "gone," i.e. of his own volition. He would come back and
find an empty house, etc. The personal application is to a mere self-cleansed
moralist.
1013_2
Matthew 12:46
Rejected
1014_c
Matthew 13:3
New Testament Parables
1014_1
Matthew 13:3
The seven parables
Seven parables here (Cf. 7 Churches of Revelation) of Matthew 13., called by our Lord "mysteries of the kingdom
of heaven" (Matthw 13:11), taken together, describe the result of the presence of
the Gospel in the world during the present age, that is, the time of seed-sowing which
began with our Lord's personal ministry, and ends with the "harvest"
(Matthew 13:40-43).
Briefly, that result is the mingled tares and wheat, good fish and bad, in the
sphere of Christian profession. It is Christendom.
1014_2
Matthew 13:3
A New Beginning
The figure marks a new beginning. To labour in God's vineyard
(Israel, Isaiah 5:1-7)
is one thing, to go forth sowing the seed of the word in a field which
is the world, quite another (cf. Matthew 10:5). One-fourth of the seed takes
permanent root, but the result is "wheat" (Matthew 13:25;
1 Peter 1:23), or
"children of the kingdom" (Matthew 13:38).
This parable (Matthew 13:3-9, 18-23) is treated throughout as foundational to the
mysteries of the kingdom of heaven. It is interpreted by our Lord Himself.
1014_3
Matthew 13:11
Mystery
A "mystery" in Scripture is a previously hidden truth, now divinely revealed,
but in which a supernatural element still remains despite the revelation.
The greater mysteries are:
1015_1
Matthew 13:17
A Blinded Vision Seen
The Old Testament prophets saw in bldnded vision the rejection and crucifixion of
the King (see "Christ, sacrifice," Genesis 4:4; Hebrews 10:18, note), and also His
glory as David's Son (Zech. 12:8; Zechariah 12:8, note), but "what manner of time the Spirit of
Christ which was in them did signify when it testified beforehand the sufferings of
Christ and the glory that should follow," was not revealed to them—only that the
vision was not for themselves (1 Peter 1:10-12).
That revelation Christ makes in these parables. A period of time is to intervene
between His sufferings and His glory.
That interval is occupied with the "mysteries of the kingdom of heaven" here
described.
1015_2
Matthew 13:24
The Lord Interpets His Parable
This parable (Matthew 13:24-30) is also interpreted by our Lord
(Matthew 13:36-43). Here
the "good seed" is not the "word," as in the first parable (Matthew 13:19, 23), but
rather that which the word has produced
(1 Peter 1:23), viz. the children of the
kingdom. These are, providentially (Matthew 13:37), "sown," i.e. scattered, here and
there in the "field" of the "world" (Matthew 13:38). The "world" here is both geographical and
ethnic—the earth-world, and also the world of men.
The wheat of God at once becomes
the scene of Satan's activity. Where children of the kingdom are gathered, there,
"among the wheat" (Matthew 13:25, 38, 39),
Satan "sows" "children of the wicked
one," who profess to be children of the kingdom, and in outward ways are so like
the true children that only the angels may, in the end, be trusted to separate
them (Matthew 13:28-30, 40-43).
So great is Satan's power of deception that the tares
often really suppose themselves to be children of the kingdom (Matthew 7:21-23).
Many other parables and exhortations have this mingled condition in view
(e.g. Matthew 22:11-14; 25:1-13, 14-30;
Luke 18:10-14; Hebrews 6:4-9).
Indeed, it characterizes Matthew when from Chapter 13. to the end.
The parable of the wheat and tares is not a description of the world, but of that
which professes to be the kingdom. Mere unbelievers are never called children of the
devil, but only religious unbelievers are so called
(cf. Matthew 13:38;
John 8:38-44; Matthew 23:15).
1016_1
Matthew 13:30
Burn The Trash
The gathering of the tares into bundles for burning does not imply immediate
judgment. At the end of this age (Matthew 13:40)
the tares are set apart for burning,
but first the wheat is gathered into the barn (John 14:3; 1 Thessalonians 4:14-17).
1016_2
Matthew 13:31-32
Rapid Growth Forseen
1016_3
Matthew 13:33-35
The Yeast
(Matthew 13:3) That interpretation of the parable of the Leaven (Matthew 13:33) which
makes (with variation as to details) the leaven to be the Gospel, introduced into the
world ("three measures of meal") by the church, and working subtly until the
world is converted ("till the whole was leavened") is open to fatal objection:
(1) It does violence to the unvarying symbolical meaning of leaven, and especially
to the meaning fixed by our Lord Himself (Matthew 16:6-12; Mark 8:15. See "Leaven,"
Genesis 19:3; Matthew 13:33, note).
(2) The implication of a converted world in this age ("till the whole
was leavened"), is explicitly contradicted by our Lord's interpretation of
the parables of the Wheat and Tares, and of the Net.
Our Lord presents a picture of a partly converted kingdom in an unconverted world;
of good fish and bad in the very kingdom-net itself.
(3) The method of the extension of the kingdom is given in the first parable.
It is by sowing seed, not by mingling leaven. The symbols have, in Scripture,
a meaning fixed by inspired usage. Leaven is the principle of corruption working
subtly; is invariably used in a bad sense (see "Leaven," Genesis 19:3, refs:
Exodus 12:8, 15-20; Exodus 34:39; Genesis 19:3; Matthew 13:33.),
and is defined by our Lord as evil doctrine (Matthew 16:11, 12; Mark 8:15).
Meal, on the contrary, was used in one of the sweet-savour offerings
(Leviticus 2:1-3), and was food for the priests (Leviticus 6:15-17).
A woman, in the bad ethical sense, always symbolizes something out of place,
religiously (see Zechariah 5:6, note). In Thyatira it was a woman teaching
(cf. Revelation 2:20 with Revelation 17:1-6).
Interpreting the parable by these familiar symbols, it constitutes a warning that
the true doctrine, given for the nourishment of the children of the kingdom
(Matthew 4:4; 1 Tim. 4:6; 1 Peter 2:2), would be mingled with corrupt and corrupting
false doctrine, and that officially, by the apostate church itself
(1 Timothy 4:1-3; 2 Tim. 2:17, 2 Tim. 18; 2 Tim. 4:3, 4; 2 Peter 2:1-3).
1016_4
Matthew 13:33
Leaven, A Summary
(1) Leaven, as a symbolic or typical substance, is always mentioned
in the Old Testament in an evil sense (Genesis 19:3, refs: Exodus 12:8, 15-20; Exodus 34:39; Genesis 19:3; Matthew 13:33).
(2) The use of the word in the New Testament explains its symbolic meaning.
It is "malice and wickedness," as contrasted with "sincerity and truth"
(1 Corinthians 5:6-8).
It is evil doctrine (Matthew 16:12) in its three-fold form of Pharisaism,
Sadduceeism, and Herodianism (Matthew 16:6; Mark 8:15). The leaven of the Pharisees
was externalism in religion (Matthew 23:14, 16, 23-28); of the Sadducees, scepticism
as to the supernatural and as to the Scriptures (Matthew 22:23, 29); of the Herodians,
worldliness—a Herod party amongst the Jews (Matthew 22:16-21; Mark 3:6).
(3) The use of ftie word in Matthew 13:33 is congruous with its universal meaning.
1017_1
Matthew 13:43
The Righteous Shine Forth
The kingdom does not become the kingdom of the "Father" until Christ, hav-
ing "put all enemies under His feet," including the last enemy, death, has
"delivered up the kingdom to God, even the Father"
(1 Corinthians 15:24-28; Revelation 20:2).
There is triumph over death at the first resurrection (1 Corinthians 15:54, 55),
but death, "the last enemy," is not destroyed till the end of the millennium
(Revelation 20:14).
1017_2
Matthew 13:44
The Treasure
The interpretation of the parable of the treasure, which makes the buyer of
the field to be a sinner who is seeking Christ, has no warrant in the parable
itself. The field is defined (Matthew 13:38)
to be the world. The seeking sinner
does not buy, but forsakes, the world to win Christ.
Furthermore, the sinner has nothing to sell, nor is Christ for sale, nor is He
hidden in a field, nor, having found Christ, does the sinner hide Him again
(cf. Mark 7:24; Acts 4:20). At every point the interpretation breaks down.
Our Lord is the buyer at the awful cost of His blood
(1 Peter 1:18), and Israel,
especially Ephraim (Jeremiah 31:5-12, 18-20), the lost tribes hidden in "the
field," the world (verse 38), is the treasure (Exodus 19:5; Psalms 135:4). Again, as in
the separation of tares and wheat, the angels are used (Matthew 24:31; Jeremiah 16:16).
The divine Merchantman buys the field (world) for the sake of the treasure (verse 44;
Romans 11:28), beloved for the fathers' sakes, and yet to be restored and saved.
The note of joy (Verse 44) is also that of the prophets in view of Israel's restoration
(Deut. 30:9; Isa. 49:13; Isa. 52:1-3; Isa. 62:4-7; Isa. 65:18, 19).
(See "Israel," Genesis 11:10; Romans 11:26.)
1017_3
Matthew 13:45-46
One True Church
The true Church, "one body" formed by the Holy Spirit (1 Corinthians 12:12,13).
As Israel is the hid treasure, so the Church is the pearl of great cost.
Covering the same period of time as the mysteries of the kingdom, is the mystery of the
Church (Romans 16:25, 26; Ephesians 3:3-10; 5:32). Of the true Church a pearl is a
perfect symbol.
(1) A pearl is one, a perfect symbol of unity
(1 Corinthians 10:17; 12:12, 13; Ephesians 4:4-6).
(2) A pearl is formed by accretion, and that not mechanically, but vitally,
through a living one, as Christ adds to the Church
(Acts 2:41, 47; 5:14; 11:24; Ephesians 2:21; Colossians 2:19).
(3) Christ, having given Himself for the pearl, is now preparing it for presentation
to Himself (Ephesians 5:25-27). The kingdom is not the Church, but the true children
of the kingdom during the fulfilment of these mysteries, baptized by one Spirit into
one body (1 Corinthians 12:12, 13), compose the true Church, the pearl.
1017_4
The Great Seperation
The parable of the Net (Greek drag-net) presents another view from that of the
wheat and tares of the mysteries of the kingdom as the sphere of profession, but
with this difference: there Satan was the active agent; here the admixture is
more the result of the tendency of a movement to gather to itself that which is
not really of it.
The kingdom of heaven is like a net which, cast into the sea of
humanity, gathers of every kind, good and bad. And these remain together in the net
(Matthew 13:49), and not merely in the sea, until the end of the age. It is not even a
converted net, much less a converted sea. Infinite violence has been done to sound
exegesis by the notion that the world is to be converted in this age. Against that
notion stands our Lord's own interpretation of the parables of the Sower, the Wheat
and Tares, and the Net.
Such, then, is the mystery form of the kingdom (see Matthew 3:2, note;
Matthew 6:33, note).
It is the sphere of Christian profession during this age. It is a mingled
body of true and false, wheat and tares, good and bad. It is defiled by
formalism, doubt, and worldliness. But within it Christ sees the true children of the
true kingdom who, at the end, are to "shine forth as the sun." In the great field,
the world. He sees the redeemed of all ages, but especially His hidden Israel,
yet to be restored and blessed.
Also, in this form of the kingdom, so unlike that
which is to be. He sees the Church, His body and bride, and for joy He sells all
that He has (2 Corinthians 8:9) and buys the field, the treasure, and the pearl.
1018_i; Matthew 14:1, At that time Herod the tetrarch
Herod called Antipas; son of Herod the Great.
(Matthew 2:1;
Ref. Note Page 994_4.)
and Malthance, a Samaritan woman; brother of Archelaus (Matthew 2:22.) Mar.
(1) a daughter of King Aretas;
(2) Herodias, wife of his half-brother, Philip.
1020_1
Matthew 15:21
Ministry Expands
For the first time the rejected Son of David ministers to a Gentile. "It is a
precursive fulfilment of Matthew 12:18. Addressed by a Gentile as Son of David,
He makes no reply, for a Gentile has no claim upon Him in that character
(see Matthew 1:1; Ephesians 2:12). Addressing Him as "Lord," she obtained an
immediate answer, See Romans 10:12, 13.
1021_1
Matthew 16:17-18
Upon This Rock
There is in the Greek a play upon the words, "thou art Peter [petroa—literally,
'a little rock'], and upon this rock [Petra] I will build my church." He does
not promise to build His church upon Peter, but upon Himself, as Peter himself is
careful to tell us (1 Peter 2:4-9).
1021_2
Matthew 16:18
Not a Building
1022_1
Matthew 16:19
Keys of The Kingdom
Not the keys of the church, but of the kingdom of heaven in the sense of Matthew
13., i.e. the sphere of Christian profession. A key is a badge of power or authority
(cf. Isaiah 22:22; Revelation 3:7). The apostolic history explains and limits this
trust, for it was Peter who opened the door of Christian opportunity to Israel on
the day of Pentecost (Acts 2:38-42), and to Gentiles in the house of Cornelius
(Acts 10:34-36).
There was no assumption by Peter of any other authority (Acts 15:7-11).
In the council James, not Peter, seems to have presided (Acts 15:19; Cf.
Galatians 2:11-15). Peter claimed no more for himself than to be an apostle by gift
(1 Peter 1:1), and an elder by office (1 Peter 5:1).
The power of binding and losing was shared (Matthew 18:18; John 20:23) by the other
disciples. That it did not involve the determination of the eternal destiny of souls is
clear from Revelation 1:18. The keys of death and the place of departd spirits are held
by Christ alone.
1022_2
Matthew 16:20
Go Tell ~ Don't Tell?
The disciples had been proclaiming Jesus as the Christ, i.e.
the covenanted King of a kingdom promised to the Jews, and "at hand." The church, on
the contrary, must be built upon testimony to Him as crucified, risen from the dead,
ascended, and made "Head over all things to the church" (Ephesians 1:20-23).
The former testimony was ended, the new testimony was not yet ready, because the
blood of the new covenant had not yet been shed, but our Lord begins to speak of His
death and resurrection (Matthew 16:21).
It is a turning-point of immense significance.
1022_3
Matthew 17:2
The Future Kingdom Manifested
The transfiguration scene contains, in miniature, all the elements of the future
kingdom in manifestation.
(1) The Lord, not in humiliation, but in glory (Matthew 17:2)
(2) Moses, glorified, representative of the redeemed who have passed through death
into the kingdom (Matthew 13:43; Cf. Luke 9:30, 31).
(3) Elijah, glorified, representative of the redeemed who have entered the kingdom
by translation (1 Corinthians 15:50-53; 1 Thessalonians 4:14-17).
(4) Peter, James, and John, not glorified, representatives (for the moment) of Israel
in the flesh in the future kingdom (Ezekiel 37:21-27).
(5) The multitude at the foot of the mountain (verse 14), representative of the nations
who are to be brought into the kingdom after it is established over Israel
(Isaiah 11:10-12, etc.).
1023_1
Matthew 17:10
Four Scriptures, Four Specifics
Please read all four passages, then consider . . .
Cf. Matthew 11:14; Mark 9:11, i2, 13; Luke 1:17; Malachi 3:1; 4:5, 6; All the passages
must be construed together.
(1) Christ confirms the specific and still unfulfilled prophecy of Malachi 4:5, 6.
"Elias shall truly first come and restore all things." Here, as in Malachi,
the prediction fulfilled in John the Baptist, and that yet to be fulfilled in Elijah,
are kept distinct.
(2) But John the Baptist had come already, and with a ministry so completely in
the spirit and power of Elijah's future ministry (Luke 1:17) that in an adumbrative
and typical sense it could be said. "Elias is come already."
Matthew 10:40 -- here the same thought of identiication, while yet preserving personal
distinction, occurs (cf. John 1:27).
1026_1
Matthew 19:28
The Old Made New
1026_2
Matthew 19:28-30
A New Theocratic Arraingement
Disclosing how the promise (Isaiah 1:26) will be fulfilled when the kingdom is
set up. The kingdom will be administered over Israel through the apostles, according
to the ancient theocratic judgeship (Judges 2:18).
1027_1
Matthew 20:30
A Discrepancy?
A discrepancy has been imagined between this account and those in
Mark 10:46; Luke 18:35. Matthew and Mark obviously refer to a work of healing as Jesus
departed from Jericho. Bartimseus, the active one of the two, the one who
cried, "Jesus, thou Son of David," is specifically mentioned by Mark. Of the
other one of the "two," we know nothing. The healing described by Luke (Luke 18:35)
occurred before Jesus entered Jericho. As to the form of appeal, "Son of David"
(Cf. Matthew 9:27; Matthew 15:22; Matthew 21:9), Jesus must have been so addressed constantly. The
narratives therefore supplement, but in no wise contradict each other.
1028_1
Matthew 21:4
One Final Offer
The King's final and official offer of Himself according to Zechariah 9:9.
Acclaimed by an unthinking multitude whose real belief is expressed in
Matthew 21:11, but with no welcome from the official representatives of the nation,
He was soon to hear the multitude shout. "Crucify Him."
1029_1
Matthew 21:31, 43
The Kingdom Of God
1029_2
Matthew 21:44
Christ as the "stone"
Christ as the "stone" is revealed in a threefold way:
1030_a
Matthew 22:7
Fulfilled as to Jerusalem A. D., 70. Luke 21:20-24
1030_b
Matthew 22:9
The world-wide call. Matthew 28:16-20; Revelation 22:17.
1030_e
Matthew 22:12
"Wedding Garment",
Romans 10:1-3;
contra,
Phil. 3:7-9
1030_i
Matthew 22:15
Different Classes
In the different classes, Matthew 22:15-40,
Jesus meets representatives of all Israel, Pharisees, Sadducees, Herodians
(Matthew 3:7, notes 2 & 3).
For them, silenced but unrepentant, no message is left other than ",woe"
(See Matthew Chapter 23).
1030_l
Matthew 22:18
Why Tempt Ye Me?
Temptation. Matthew 26:41.
(Cf. Gen. 3:1; James 1:14.)
1030_o
Matthew 22:23
Resurrection
Matthew 23:28-31
Matthew 27:52, 53.
(Job 19:25; 1 Cor. 15:52.)
1030_r
Matthew 22:25
Deception
Or, ye deceive yourselves, etc.
Jesus' answer gives the three incapacities of the rationalist:
1030_u
Matthew 22:31-32
Inspiration
Matthew 24:15; Matt 24:31-32;
(Cf. Exodus 4:15; Rev. 22:19.)
1031_o
Matthew 23:5
Show-Offs
phylacteries
I.e., small passages of Scripture enclosed in a small case, bound upon one's arm or forehead,
Deut. 6:8.
1031_p
Matthew 23:8
Greek: teacher
1031_q
Matthew 23:9
I.e., authoritative teacher
1031_r
Matthew 23:10
Lit. Neither may ye be called leaders, because your leader is Christ.
1031_s
Matthew 23:14
Some manuscripts omit Matthew 23:14
1031_t; Matthew 23:14, Woe unto you, . . . the greater damnation
Ref. 2 Corinthians 11:20; See Note Page 1238_l.
condemnation.
1031_v
Matthew 23:15
Gehenna, Matthew 5:22, note;
Matthew 5:22.
1031_x
Matthew 23:16
Or, bound; aslo Matthew 23:18, "guilty."
1031_y
Matthew 23:17
Sanctify, holy(things). Matthew 23:17-19; Matthew 27:53; (Matt 4:5;
Rev. 22:11).
1031_1
Matthew 22:35-40
Of The Law
Cf. Luke 10:25
1031_b
Matthew 22:36
Cf. Luke 10:27
1031_c
Matthew 22:36
Law(of Moses)
vs. 36-39;
Luke 1:6. (Exodus 19:1; Gal. 3:1-29.)
1031_e
Matthew 22:37
Lord
Jehovah.
Deut. 6:5
1031_f
Matthew 22:39
See Lev. 19:18. Cf. Luke 10:29-37; Romans 7:14-15.
1031_h
Matthew 22:41
A Dctrinal Question
Cf. Matthew 21:24; John 19:7.
Jesus' question is not personal but doctrinal: "Whose son is the Messiah?"
Cf. Acts 2:25-36; Romans 1:3-4.
1031_i
Matthew 22:43
Literally in the spirit.
Cf. Mark 12:36; Acts 2:30
1031_j
Matthew 22:43
Holy Spirit.
Matthew 28:19.
(Cf. Matthew 1:18; Acts 2:4.)
1031_l
Matthew 23:2
Cf. Ezra 7:6, 25, 26.
Jesus' disciples were to honour the law, but not the hypocritical teachers of it.
1032_c
Matthew 23:24
strain out
1032_f
Matthew 23:28
Lit. Lawlessness.
See Romans 3:23,
(Rom 3:23, note).
1032_i
Matthew 23:33
condemnation.
1032_j
Matthew 23:33
Matthew 23:15,
ref.
1032_k
Matthew 23:34
The Jews' treatment of the apostles is proved,
Matthew 23:31-33
1032_n
Matthew 32:35
Jesus' confirmation of
Genesis 4:8-10.
Cf. Heb. 12:24
1032_p
Matthew 23:37
Revelation 18:21-24.
It is the way also of history: judgement falls upon one generation for the sins of centuries. The prediction
was fulfilled in the destruction of Jerusalmen, A. D. 70.
1032_s
Matthew 23:39
Kingdom (N.T.)
Matthew 23:37-39. Matthew 24:29-51.
(Luke 1:31-33; 1 Cor 15:24.)
1032_t
Matthew 23:39
Christ(Second Advent).
Matthew 24:27-30.
(Deut. 30:3; Acts 1:9-11).
1032_u
Matthew 24:1
Jesus leaves that which He abandons to judgment. See
Mark 8:21-23, note,
in the light of
Matthew 11:21, 22.
Cf. Rev. 18:4.
1032_z
Matthew 24:3
consummation of the age
1032_1
Matthew 23:39
1032_2
Matthew 24:3
Matthew 24. with Luke 21:20-24 answers the threefold question. The order is as
follows.
"When shall these things be?" —i.e. destruction of the temple and city,
Answer, Luke 21:20-24.
Second and third questions.
"And what'shall be the sign of thy coming, and of the end of the age?"
Answer, Matthew 24:4-33.
Verses 4 to 14 have a double interpretation.
They give
(1) the character of the age—wars, international conflicts, famines, pestilences,
persecutions, and false Christs (Cf. Daniel 9:26).
This is not the description of a converted world.
(2) But the same answer ( Verses 4 to 14) applies in a specific way to the end of the age,
viz. Daniel's seventieth week (Daniel 9:24-27, note 2). All that has characterized the age gathers into
awful intensity at the end. Verse 14 has specific reference to the proclamation of
the good news that the kingdom is again "at hand" by the Jewish remnant
(Isaiah 1:9; Revelation 14:6, 7; Romans 11:5, note).
Verse 15 gives the sign of the abomination (Daniel 9:27, note)
—the "man of sin," or "Beast"
(2 Thessalonians 2:3-8; Daniel 9:27; Daniel 12:11; Revelation 13:4-7).
This introduces the great tribulation (Psalms 2:5; Revelation 7:14, note), which
runs its awful course of three and a half years, culminating in the battle of
Revelation 19:19-21, note,
at which time Christ becomes the smiting Stone of Daniel Daniel 2:34.
The detail of this period (vs. 15-28) is.
(1) The abomination in the holy place (verse 15);
(2) the warning (verses 16-20) to believing Jews who will then be in Jerusalem;
(3) the great tribulation, with renewed warning as to false Christs (verses 21-26);
(4) the sudden smiting of the Gentile world-power (verses 27, 28);
(5) the glorious appearing of the Lord, visible to all nations, and the regathering
of Israel (verses 29-31);
(6) the sign of the fig-tree (verses 32, 33);
(7) warnings, applicable to this present age over which these events are ever
impending (verses 34-51; Philippians 4:5).
Careful study of Daniel 2, 7, 9, and Revelation 13 will make the interpretation
clear. See, also, "Remnant" (Isaiah 1:9; Romans 11:5).
1033_i_j
Matthew 24:12
Iniquity
(i) i.e., lawlessness
(j) Sin. Romans 3:23, note.
1033_l
Matthew 24:14
The Good News
Gospel.
Matthew 26:13.
(Gen. 12:1-3; Rev. 14:6.)
1033_m
Matthew 24:14
Matthew 3:2; (See Matthew 3:2, note.)
1033_n
Matthew 24:14
oikoumene = inhabited earth.
(Luke 2:1)
1033_o
Matthew 24:15
Abomination
The Beast.
John 5:43.
(Dan. 7:8; Rev. 19:20.)
1033_p
Matthew 24:15
Inspiration
Matthew 24:15; Matthew 24:37-39; Matthew 26:54.
(Exodus 4:15; Rev. 22:19.)
1033_r
Matthew 24:21
The Great Tribulation
Tribulation (the great).
Matthew 24:21, 22; Revelation 3:10.
(Psalms 2:5; Revelation 7:14.)
1033_s
Matthew 24:21
i.e., earth
1033_1
Matthew 24:16
Crisis In Jerusalem
1034_1
Matthew 24:34
Israel's Promise
genda
Greek genea, the primary definition of which is, "race, kind, family, stock,
breed." (So all lexicons.) That the word is used in this sense here is sure because
none of "these things," i.e. the world-wide preaching of the kingdom, the great
tribulation, the return of the Lord in visible glory, and the re-gathering of the
elect, occurred at the destruction of Jerusalem by Titus, a.d. 70.
The promise is, therefore, that the generation—nation, or family of Israel—will be
preserved unto "these things"; a promise wonderfully fulfilled to this day.
1034_c
Matthew 24:27
See also: Matthew 24:37, 39, 44.
Cf. Matthew 8:20;
(Matthew 8:20, note.)
1034_d
Matthew 24:28
Armageddon
The battle of Armageddon.
Revelation 19:17.
(Rev. 16:14; Rev 19:21.)
1034_e
Matthew 24:29
Day of Jehovah.
Matthew 24:29-31;
Matthew 25:31-46.
(Isa. 2:10-22; Rev. 19:11-21.)
1034_f
Matthew 24:30
Christ Comming Again
Christ (Second Advent)
Matthew 24:36-50.
(Deut. 30:3; Acts 1:9-11.)
1034_h
Matthew 24:31
Read Hebrews 1:4; (See Heb. 1:4, note).
1034_i
Matthew 24:31
Israel Prophecises
Luke 1:31-33.
(Genesis 12:2-3; Romans 11:26.)
1034_j
Matthew 24:32
Parables
New Testament Parables
Matthew 24:32-33;
Matthew 25:1-13.
(Matthew 5:13-16; Luke 21:29-31.)
1034_l
Matthew 24:33
Or, he
1034_q
Matthew 24:39
Christ (Second Advent>,).
Matthew 24:36-50; Matthew 25:31-46.
(Deut. 30:3; Acts 1:9-11.)
1034_s
Matthew 24:42
on what day.
1034_u
Matthew 24:45
Luke 12:42-46; 1 Cor. 4:2.
It is faithfulness, not ability, in the Lord's service that is first approved by Him.
1034_x
Matthew 24:50
Kingdom (N.T.). Matthew 24:29-51;
Matthew 25:31-46.
(Luke 1:31-33; 1 Cor. 15:24.)
1035_1
Matthew 25:1 ~ a
Discussion at Olivet
This part of the Olivet discourse goes beyond the "sign" questions of the
disciples (Matthew 24:3), and presents our Lord's return in three aspects.
1035_2
Matthew 25:1 ~ b
All Alike, Yet Some Are Different
The kingdom of heaven here is the sphere of profession, as in Matthew 13. All
alike have lamps, but two facts fix the real status of the foolish virgins.
They "took no oil," and the Lord said, "I know you not." Oil is the symbol of the Holy
Spirit, and "If any man have not the spirit of Christ, he is none of his"
(Romans 8:9). Nor could the Lord say to any believer, however unspiritual, "I know
you not."
1036_1
Matthew 25:32
A Great Contrast
This judgment is to be distinguished from the judgment of the great white
throne. Here there is no resurrection; the persons judged are living nations;
no books are opened; three classes are present, sheep, goats, brethren; the time
is at the return of Christ (Matthew 25:31); and the scene is on the earth.
All these particulars are in contrast with Revelation 20:11-15. The test in this
judgment is the treatment accorded by the nations to those whom Christ here calls
"my brethren." The "brethren" are the Jewish Remnant who will have preached the Gospel
of the kingdom to all nations during the tribulation. See "Remnant"
(Isaiah 1:9; Romans 11:5).
The test in Revelation 20:1-15,
is the possession of eternal life. See, for the
other six judgments,
1037_1
Matthew 26:7
Contradition Not Implied
No contradiction of John 12:3 is implied. The ordinary anointing of hospitality and
honour was of the feet (Luke 7:38) and head (Luke 7:46).
But Mary of Bethany, who
alone of our Lord's disciples had comprehended His thrice repeated announcement of
His coming death and resurrection, invested the anointing with the deeper meaning of
the preparation of His body for burying. Mary of Bethany was not among the women who
went to the sepulchre with intent to embalm the body of Jesus.
1037_2
Matthew 26:20
It Will Happen Like This . . .
The order of events on the night of the Passover supper appears to have been:
(1) The taking by our Lord and the disciples of their places at the table;
(2) the contention who should be greatest;
(3) the feet-washing;
(4) the identification of Judas as the traitor;
(5) the withdrawal of Judas;
(6) the institution of the supper;
(7) the words of Jesus while still in the room
(Matthew 26:26-29; Luke 22:35-38; John 13:31-35; John 14:1-31);
(8) the words of Jesus between the room and the garden
(Matthew 26:31-35; Mark 14:26-31; John 15, 16, 17); it seems probable that the
high-priestly prayer (John 17) was uttered after they reached the garden;
(9) the agony in the garden;
(10) the betrayal and arrest;
(11) Jesus before Caiaphas; Peter's denial.
1038_1; Matthew 26:28, shead for many for the remission of sins
Matthew 26:28
Forgiveness Is:
Summary.
The Greek word translated "remission" in
Matthew 26:28; Acts 10:43; Hebrews 9:22, is elsewhere rendered "forgiveness."
It means, to send off, or away. And this, throughout Scripture, is the one
fundamental meaning of forgiveness-—to separate the sin from the sinner.
Distinction must be made between divine and human forgiveness.
(1) Human forgiveness means the remission of penalty.
In the Old Testament and the New, in type and fulfilment, the divine
forgiveness follows the execution of the penalty. "The priest shall make an
atonement for his sin that he hath committed, and it shall be forgiven him"
(Leviticus 4:35). "This is my blood of the new covenant, which is shed for many
for the remission [sending away, forgiveness] of sins" (Matthew 26:28).
"Without shedding of blood there is no remission" (Hebrews 9:22).
See "Sacrifice" (Genesis 4:4; Hebrews 10:18,
See also Heb. 10:18 note). The sin of the justified
believer interrupts his fellowship, and is forgiven upon confession, but always on
the ground of Christ's propitiating sacrifice (1 John 1:6-9; 1 John 2:2).
(2) Human forgiveness rests upon and results from the divine forgiveness.
In many passages this is assumed rather than stated, but the principle
is declared in Ephesians 4:32; Matthew 18:32, 33.
1038_2
Matthew 26:39
The Cup
The "cup" must be interpreted by our Lord's own use of that symbol in
speaking of His approaching sacrificial death (Matthew 20:22; John 18:11).
In view of John 10:17, 18, He could have been in no fear of an unwilling death.
The value of the account of the agony in the Garden is in the evidence it affords that
He knew fully what the agony of the cross would mean when His soul was made an offering
for sin (Isaiah 53:10) in the hiding of the Father's face. Knowing the cost to the
utmost, He voluntarily paid it.
1039_1
Matthew 26:57
The Great Day As Was Foretold
A comparison of the narratives gives the following order of events on the
crucifixion day.
1040_1
Matthew 26:71
Peter Interrogated
1040_2
Matthew 27:9
Prophets of Old
1041_1; John 19:16, Then delivered he him
Matthew 27:33-34
Crucifixion Events
The order of events at the crucifixion.
(1) The arrival at Golgotha
(Matthew 27:33; Mark 15:22; Luke 23:33; John 19:17).
(2) The offer of the stupefying drink refused (Matthew 27:34; Mark 15:23).
(3) Jesus is crucified between two thieves
(Matthew 27:35-38; Mark 15:24-28; Luke 23:33-38; John 19:18-24).
(4) He utters the first cry from the cross, "Father, forgive," etc.
(Luke 23:34).
(5) The soldiers part His garments
(Matthew 27:35; Mark 15:24; Luke 23:34; John 19:23).
(6) The Jews mock Jesus (Matthew 27:39-44; Mark 15:29-32; Luke 23:35-38).
(7) The thieves rail on Him, but one repents and believes
(Matthew 27:44; Mark 15:32; Luke 23:39-43).
(8) The second cry from the cross, "To-day shalt thou be with me," etc.
(Luke 23:43).
(9) The third cry, "Woman, behold thy son"
(John 19:26, 27).
(10) The darkness (Matthew 27:45; Mark 15:33; Luke 23:44).
(11) The fourth cry, "My God," etc. (Matthew 27:46, 47; Mark 15:34-36).
(12) The fifth cry. "I thirst" (John 19:28).
(13) The sixth cry, "It is finished" (John 19:30).
(14) The seventh cry, "Father, into thy hands," etc. (Luke 23:46).
(15) Our Lord dismisses His spirit
(Matthew 27:50; Mark 15:37; Luke 23:46; John 19:30).
1042_1
Matthew 27:37
This Is Jesus
Cf. Mark 15:26; Luke 23:38; John 19:19. These accoun.s supplement, but
do not contradict each other. No one of the Evangelists quotes the entire
inscrip-
tion. All have "The King of the Jews." Luke adds to this the further words,"
"This is"; Matthew quotes the name, "Jesus"; while John gives the additional
words "of Nazareth." The narratives combined give the entire inscription.
"This
is [Matthew, Luke] Jesus [Matthew, John] of Nazareth [John] the King of the
Jews"
[all].
1042_2; John 19:30, bowed his head, and gave up the ghost
Matthew 27:50
Jesus Dismisses His Spirit
Literally, "dismissed His spirit." The Greek implies an act of the will. This
expression, taken with Mark 15:37; Luke 23:46; John 19:30, differentiates the
death
of Christ from all other physical death. He died by His own volition when He
could say of His redemptive work, "It is finished." "No man taketh it from
me,
but I lay it down of myself" (John 10:18).
1042_3
Matthew 27:51
Seperation No More
The veil which was rent was the veil which divided the holy place into
which
the priests entered from the holy of holies into which only the high priest
might enter on the day of atonement
(Exodus 26:31, note; Leviticus 16:1-30). Tjpe rending
of that veil, which was a type of the human body of Christ (Hebrews 10:20)
signified
that a "new and living way" was opened for all believers into the very
presence of
God with no other sacrifice or priesthood save Christ's (cf. Hebrews 9:1-8; 10:19-22).
Brought up Baptist, ordained as a Baptist to preach the Gospel. In some way at the close of my active ministry I found myself pastor of a United Methodist Church. One might say it was a mission to preach good tidings to the good Methodist. In one church there hung a crimson colored drape directly behind the pulpit – where Baptist churches usually have the baptistry. In the midst of my sermon on this text for some reason I turned and pointed to the crimson drape and used it as an image of the "Veil" that was "rent." To tell you the truth, that drape always troubled me. Reckon, I was suffering from a guilty conscience for leaving the Baptist ministry.
1042_4
Matthew 27:52
Saints Arose
That these bodies returned to their graves is not said and may not be
inferred.
The wave-sheaf (Leviticus 23:10-12) typifies the resurrection of Christ, but a
sheaf implies plurality. It was a single "corn of wheat" that fell into the ground
in the crucifixion and entombment of Christ (John 12:24); it was a sheaf which came
forth in resurrection.
The inference is that these saints, with the spirits of "just men made perfect"
(Hebrews 12:23) from Paradise, went with Jesus (Ephesians 4:8-10) into heaven.
1043_1; John 20:1, Matthew 28:1.
Matthew 28:1
Gospels Tell Us The Story
The order of events, combining the four narratives, is as follows:
Three woman, Mary Magdalene, and Mary the mother of James, and Salome,
start for the sepulchre, followed by other women bearing spices.
The three find
the stone rolled away, and Mary Magdalene goes to tell the disciples
(Luke 23:55-24:9; John 20:1, 2).
Mary, the mother of James^nd Joses, draws nearer
the tomb and sees the angel of the Lord (Matthew 28:2). She goes back to meet the
other women following with the spices.
Meanwhile Peter and John, warned by Mary
Magdalene, arrive, look in, and go away (John 20:3-10).
Mary Magdalene returns weeping,
sees the two angels and then Jesus (John 20:11-18), and goes as He bade her to tell
the disciples.
Mary (mother of James and Joses), meanwhile, has met the women with
the spices and, returning with them, they see the two angels (Luke 24:4, 5; Mark 16:5).
They also receive the angelic message, and, going to seek the disciples,
are met by Jesus (Matthew 28:8-10).
1043_2
Matthew 28:9
The Resurrected Christ Seen By Many, Remembered By All
1044_1
Matthew 28:19
Beginning of Dispensation of Grace "To Tell"
With the death and resurrection of Jesus Christ begins the "dispensation of
the grace of God" (Ephesians 3:2), which is defined as "his kindness toward us
through Christ Jesus"; and, "the gift of God, not of works, lest any man should
boast" (Ephesians 2:7-9).
Under grace God freely gives to the believing sinner eternal life (Romans 6:23);
accounts to him a perfect righteousness (Romans 3:21, 22; 4:4, 5); and accords to
him a perfect position (Ephesians 1:6). The predicted results of this sixth testing
of man are.
1044_2
Matthew 28:19
One True God
The word is in the singular, the "name," not names." Father, Son, and Holy
Spirit is the final name of the one true God. It affirms.
(1) That God is one.
(2) That He subsists in a personality which is threefold, indicated by
relationship as Father and Son; by a mode of being as Spirit; and by the
different
parts taken by the Godhead in manifestation and in the work of redemption, e.g.
John 3:5, 6 (Spirit), 16, 17
(Father and Son). In Matthew 3:16, 17; Mark 1:10, 11; Luke 3:21, 22,
the three persons are in manifestation together.
(3) The conjunction in one name of the Three affirms equality and oneness of
substance. See Old Testament Names of God.
- Malachi 3:18. Summary.
1098_1; Luke 16:23, And in hell he lift uphis eyes
Ref. 2 Corinthians 12:4, he was caught up into paradise
Acts 2:27, thou wilt not leave my soul in hell
Ref. Luke 16:23; Note Page 1098_1.
Hades Summary:
(1) Hades before the ascension of Christ. The passages in which the word occurs make
it clear that hades was formerly in two divisions, the abodes respectively of the
saved and of the lost. The former was called "paradise"
and "Abraham's bosom." Both designations were Talmudic, but adopted by Christ in
Luke 16:22; 23:43.
The blessed dead were with Abraham, they were conscious and were "comforted"
(Luke 16:25).
The believing malefactor was to be, that day, with Christ in "paradise." The lost
were separated from the saved by a "great gulf fixed"
(Luke 16:26).
The representative
man of the lost who are now in hades is the rich man of
Luke 16:19-31.
He was alive, conscious, in the full exercise of his faculties, memory,
etc., and in torment.
(2) Hades since the ascension of Christ. So far as the unsaved dead are concerned,
no change of their place or condition is revealed in Scripture.
At the judgment of the great white throne, hades will give them up, they will be
judged, and will pass into the lake of fire
(Revelation 20:13, 14).
But a change has taken place which affects paradise. Paul was "caught up to the third
heaven . . . into paradise" (2 Corinthians 12:1-4).
Paradise, therefore, is now in the immediate presence of God. It is believed that
Ephesians 4:8-10
indicates the time of the change. "When he ascended up on high he led a
multitude of captives." It is immediately added that He had previously "descended
first into the lower parts of the earth," i.e. the paradise division of hades.
During the present church-age the saved who died are "absent from the body, at home
with the Lord." The wicked dead in hades, and the righteous dead "at home with the
Lord," alike await the resurrection
(Job 19:25; 1 Corinthians 15:52).
See Matthew 5:22; Ref. Note Page 1000_2;.
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