Eternity

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

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

I. Introduction.

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

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

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

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

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

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

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

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

II. Introduction – Matthew Chapter 7

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

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

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

III. Discussion.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Matthew 6 – Part 3 – Living Like Christ

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

I. Introduction.

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

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

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

II. Introduction

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

III. Discussion.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I. Introduction.

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

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

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

II. Discussion.

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

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

C. Let’s consider the Person of Jesus.

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

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

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

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

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

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

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

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

Matthew Chapter 6 – Part 1 – Baptism, After Salvation

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

I. Introduction.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. 29 B.C.

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

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

2. 33 A.D.

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

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

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

D. Baptism distinctions.

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

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

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

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

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

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

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

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

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

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

5. Jews’ Common Presence.

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

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

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

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

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

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

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

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

I. Introduction.

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

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

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

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

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

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

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

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

2. Kingdom Age mortals and immortals.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

c. Fulfillment of the Law in the Old Testament.

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

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

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

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

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

(3) The kingdom standards are in contrast to the Mosaic law with its demand for an eye for an eye and a tooth for a tooth.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I. Introduction.

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

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

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

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

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

A. Overview.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

a. Concerning Temple worship, and sacrifices.

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

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

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

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

5. Kingdom governance and worship.

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

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

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

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

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

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

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

B. Matthew’s Picture Of Messiah/Jesus.

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

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

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

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

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

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

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

C. Sin and Judgment in the Kingdom Age.

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

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

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

I. Introduction.

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

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

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

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

A. Kingdom Morality.

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

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

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

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

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

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

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

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

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

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

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

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

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

8. Jesus’ use of Hyperbole.

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

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

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

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

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

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

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

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

I. Introduction.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

C. Kingdom Occupants.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I. Introduction.

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

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

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

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

A. Importance and Background Of The Sermon.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

B. What If?

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

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

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

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

The Gospel Of Matthew Chapter 4

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

I. Introduction.

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

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

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

II. Discussion.

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

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

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

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

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

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

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

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

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

a. The lust of the flesh.

b. The lust of the eyes.

c. The pride of life.

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

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

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

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

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

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

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

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

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

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

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

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

(1) The temptation to indulge the flesh.

(2) The temptation to doubt God.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

c. The kingdom blessings were promised by Isa 35:5-6, and due for fulfillment in the future kingdom (Kingdom of God), and that were performed here, became the credentials of the King (Jesus) in His first coming.

The Gospel Of Matthew – Chapter 3

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

I. Introduction.

A. In this article there will be a discussion on the Gospel of Matthew Chapter 3. This article focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

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

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

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

II. Overview.

1. This chapter of Matthew is noteworthy, first, because Matthew passes over all of the incidents of Christ’s childhood, including His appearance in the temple at age twelve (Lk 2:41-50).

2. Matthew’s presentation is thematic, not biographical. He is introducing Jesus as the Messiah, King of Israel, fulfilling the anticipatory prophecy of the Old Testament and confirmed by the voice of the Father from heaven as God’s beloved Son.

II Discussion.

A. John the Baptist’s Mission of Preparation (Mt 3:1-12)

1. For four hundred years since the close of the Old Testament, no prophetic voice had been raised in Israel. To be sure, God had spoken by angels to Zacharias and Elizabeth, to Joseph and Mary, and to the Magi, but no human voice had spoken for God, except that of the child Jesus in the temple (Lk 2:41-50). Suddenly, seemingly out of nowhere, came John the Baptist preaching in the wilderness of Judea (cf. Ml 1:1-8; Lk 3:1-20). Matthew assumes that his readers are familiar with John the Baptist and does not give his background as Luke does (Lk 1:5-25, 57-80.

2. The message of John was, like that of Elijah, in that he preached to Pharisees as well as Sadducees, and to all who came: “Repent; for the kingdom of heaven is at hand.”

a. John’s role was that of a voice coming before the king. Matthew finds John fulfilling the prediction of (Isa 40:3-5), that there would be a voice crying in the wilderness to prepare the way before the Lord.

b John was that voice preparing the way, spiritually, for the coming of Messiah/Christ.

3. John’s message was a stern and pointed rebuke of the hypocrisy and shallow religion of both the Pharisees and the Sadducees.

a. John was attacking the established religion of his day and demanding sincerity and repentance, instead of hypocrisy and religious rites.

b. John’s call to repentance is backed up by the clear and concise announcement, “The kingdom of heaven is at hand.”

4. The ministry of John the Baptist signaled a spiritual crisis in Israel.

a. Would Israel accept their King, or would they reject Him?

b. The ministry of John the Baptist was to prepare the way by calling Israel to repentance.

5. Jews of the region went out to John, and were baptized by him in the Jordan River, confessing their sins (Mt 3:5-6).

a. The most important question of John’s baptism, is the meaning of the baptism of John.

b. It is clearly not Christian baptism, as it does not signify initiation into the body of Christ.

c. Neither is John’s baptism symbolic of a work of the Holy Spirit, as John himself refers to it as a work of Christ.

d. Rather, John’s baptism was a Jewish custom, signifying their confession of sins and commitment to a new holy life, such as was proper for Jews in the old dispensation.

6. John challenged the prevailing Jewish concept that they were saved simply because they were descendants of Abraham. He declared that salvation would be of a supernatural, spiritual resurrection, signifying Judaism as being a dead ritual.

7. The climax of John’s thundering message was that he was only the forerunner. This coming Messiah would baptize with the Holy Spirit and with fire, and would bring judgment on the nation of Israel, like one who “in threshing,” separates the wheat from the chaff.

8. In this third chapter of Matthew, three baptisms are mentioned:

a. that of John the Baptist, a baptism of repentance

b. a baptism of the Holy Spirit, which would be brought and administered by Christ

c. a baptism with fire.

9. These baptisms should not be confused.

a. The baptism of repentance, administered by John, was in preparation for the coming of Christ, and was succeeded by the baptisms administered by disciples of Christ.

b. The baptism of the Holy Spirit was not initiated until Acts Chapter 2 on the day of Pentecost, and symbolized entrance into the body of Christ (1 Cor 12:13).

c. The baptism with fire relates to the second coming of Christ, for only then will the wheat and the tares be separated, and the tares, like the chaff mentioned by John the Baptist, being burned with fire (Mt 13:30, 38-42, 49-50).

10. All of the baptisms signify initiation into a new situation of separation to God for the righteous, or separation unto judgment for the wicked. The figure of the threshing floor, where the wheat and the chaff are tossed into the air with a wooden shovel to allow the wind to separate the two (the wheat falling to earth while the chaff blows away), is symbolic of the coming separation between that which is true and that which is false, as is stated in Mt 3:12, 17.

B. Jesus’ Baptism, 3:13-17.

1. Each of the Biblical gospels tell of the baptism of Jesus (cf. Mk 1:9-11; Lk 3:21-22; Jn 1:31-34).

a. When Jesus came to Galilee to be baptized by John, He was immediately identified, according to Jn 1:29, as “the Lamb of God, [who] taketh away the sin of the world.”

b. John alone records the announcement after His baptism that Jesus was the one of whom John had been preaching, per Mk 2:5; Lk 5:23; Jn 10:23.

2. Notice the singular word, “sin.” The sin of the world is sin, and is the only unpardonable sin of the world, which is that of unbelief in Christ. Notice that the plural, “sins,” is not stated. We can be forgiven of all sins, but only unbelief can not be forgiven. The remedy for the sin of unbelief, is “belief.”

3. Only the gospel of Matthew records John’s protest that Jesus did not need to be baptized, and John consents only when Christ says, “Thus it becomes us to fulfil all righteousness” (3:15).

a. Jesus fulfilled all the righteous requirements to be the Messiah of Israel. Also by allowing John to baptize Him, Jesus identified with sinners, of whom He same to save, though of course, He Himself had no need to repent.

b. When Jesus was baptized, Matthew, along with all the other gospels, records how the Spirit of God descended like a dove upon Christ, and how the Father’s voice from heaven identified Jesus, “This is my beloved Son, in whom I am well pleased.”

(1) This is the first clear expression of the concept of the trinity.

(2) The descent of the “spirit” upon Christ was for special power at the beginning of Christ’s public ministry.

(3) The tendency to identify the baptism of Jesus as one of repentance, or as one similar to Christian baptism, can be justified only on superficial connection. The baptism of Jesus Christ was unique, an initiatory right, setting Him apart to His roles as Prophet, Priest, and King, and anticipating His death on the cross. No other, before or after, can share this baptism.

The Gospel Of Matthew – Chapter 2

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

”I. Introduction.

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

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

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

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

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

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

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

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

II. Discussion. Matthew Chapter 2.

A. Old Testament Scriptures to consider, as found in: Matthew 2:5-6; 2:15; 17-19; 2:23, as are shown below.

B. Overview.

1. There is nothing in chapter 2 that describes Jesus Himself. Therefore Matthew’s purpose was not simply to give the reader information about Jesus’ childhood. Also in this chapter there are several references to the fulfillment of Old Testament prophecies.

2. Matthew wanted to continue to prove that Jesus was the promised Messiah who fulfilled what the prophets had predicted.

3. In chapter 1 the emphasis is more on how Jesus’ identity fulfilled prophecy, but in chapter 2 it is more on how Jesus’ geographical connections fulfilled prophecy.

4. To prove that Jesus was the Messiah, Matthew had to show that Jesus was born where the Old Testament said Messiah would be born. Another purpose of this chapter was to show God’s providential care of His Son.

III. Key Verses.

A. 2:5-6. 5 So they said to him, “In Bethlehem of Judea, for thus it is written by the prophet: 6 ‘But you, Bethlehem, in the land of Judah,Are not the least among the rulers of Judah; For out of you shall come a Ruler Who will shepherd My people Israel.’ ”

B. 2:15 and was there until the death of Herod, that it might be fulfilled which was spoken by the Lord through the prophet, saying, “Out of Egypt I called My Son.”

C. 2:17-18 17 Then was fulfilled what was spoken by Jeremiah the prophet, saying: 18 “A voice was heard in Ramah, Lamentation, weeping, and great mourning, Rachel keeping for her children, Refusing to be comforted. Because they are no more.”

D. 2:23 And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, “He shall be called a Nazarene.”

IV. Comments.

A. 2:1-11. Worship of the Magi.

1. These Magi were students of astrology who searched the heavens for significant movement in the stars. They were not magicians in the evil sense, as liberals have charged; neither were they kings, even though they brought kingly gifts to the child King, Jesus. Their number is not told, but it probably was more than three. The time of their arrival was not the night of the birth of Jesus but some weeks later.

2.The maji appeared in Jerusalem, where they inquired concerning the birth of the King of the Jews, and probably came from Babylon, which, for centuries, was a center of the study of astrology. The wise men, or the Magi told inquirers that their interest was aroused by seeing an unusual star in the East, which signified to them that the King had come. These tidings, when reported to King Herod, troubled him, for Herod knew all too well the Jewish aspiration of throwing off the Roman yoke and his own rule over them.

3. Herod, having called an official meeting of the Sanhedrin, and demanded of them a formal statement where the Messiah was to be born. They replied by paraphrasing Micah 5:2.They named Bethlehem in Judea, which, although a small town, would distinguish itself as the birthplace of the one who would rule over Israel.

4. Herod then plotted to nip this growing bud of Messianic hope before it got out of hand, so he called the wise men to him privately and inquired when the star appeared. Herod did so to pinpoint the age of the child. He further urged them to find the child and then bring him word that he also could worship Him.

5. The wise men, however, immediately set out for Bethlehem. The star in the East reappeared and guided them to the house where the child was. The star in the East, as well as the star that guided them to Bethlehem were supernatural rather than natural phenomena.

6. The wise went to Bethlehem and found the young child with Mary, His mother. To the Child they paid respect, worshiped Him in Him, and presented their gifts of gold, frankincense, and myrrh. Unquestionably the gifts were chosen appropriately: gold for His deity and majesty, frankincense for the fragrance of His life and His intercession, myrrh for His sacrifice and death.

B. 2:12-15. The flight to Egypt.

1. On that night, God spoke both to the wise men and to Joseph.

a. The wise men were instructed not to return to Herod, and they lost no time returning to their country by another route.

b. In the night also, Joseph was warned by an angel of the Lord to take Mary and Jesus and flee to Egypt to avoid the murderous intent of Herod.

c. Quietly, both the Magi and Joseph and his family stole away in the night.

d. No Scripture is found as to where they stayed in Egypt.

2. Matthew, anticipating the charge that Christ picked up magical arts by a long stay in Egypt, specifies that they were there only until the death of Herod, which occurred within three years of His birth.

3. Why was Joseph directed to Egypt? Matthew (2:15) cites Hosea 11:1, “Out of Egypt have I called my Son,” referring to the exodus of Israel from Egypt to the promised land.

a. The reason for the departure to Egypt becomes all the more evident in Matthew’s subsequent account. Herod, discovering he had been tricked by the Magi, ordered all the male children in Bethlehem, approximately two years old and under, to be killed. The number of children thus slain has been estimated to be from six to as many as thirty.

b. The ruthless act of Herod, fulfilled the prophecy of Jeremiah 31:15-16. This prophecy referred to the captivity in Babylon and the slaying of children in the conquest of Judea by Babylon.

c. Death was also to overtake Herod shortly thereafter. Josephus, records Herod’s horrible end, his body rotting away and consumed by worms. His grandson, Herod Agrippa, was to die a similar death (Ac 12:23).C. 2:19-23. The return to Nazareth.

1. The death of Herod made possible the return of Joseph from Egypt to Israel (cf. Lk 2:39-40). a. Instructed in a dream by the angel of the Lord that he could return home because Herod was dead, Joseph began the long journey. Approaching Judea, however, he heard that Archelaus, the son of Herod, was on the throne. b. One of the first acts of Archelaus was to murder some three thousand people in the temple because some of their number had memorialized some martyrs put to death by Herod. Like father, like son. c. Instead of going back to Bethlehem, Joseph went instead to Nazareth in Galilee. Matthew declares this also was a fulfillment of prophecy: “He shall be called a Nazarene” (2:23). The Old Testament declared that Christ should be a Nazarene, a reference to Isaiah 11:1.

2. The incidents of the worship of the Magi, and the flight to and return from Egypt, serve to emphasize Matthew’s purpose not to give a complete life of Christ, but to record those incidents which significantly support the conclusion that Jesus Christ is the Messiah, the Son of David, the Son of God. Having skillfully painted this picture, Matthew picks up the narrative thirty years later with John the Baptist.

IV. In Retrospect.

The nation of Israel was not ready for its promised King, so a reception for Him was not arranged and organized by those who should have been waiting for Him. They were in rebellion. The King’s advent was heralded by a star, and a few subject souls of a nation other than the chosen were guided by it to the King, and, notwithstanding the poverty of His earthly surroundings, they poured out their gifts-gold, frankincense, and myrrh. The underworld of evil was moved to its center, and found voice through the false king, Herod, in his slaughter of the innocents. Heaven and hell were moved at Messiah’s coming. But, the promised kingdom remained undelivered until Israel received the King whom Yahweh had chosen for her.

The Gospel of Matthew – Chapter 1

A Scripture Path To Eternity

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

I. Introduction.

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

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

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

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

II. Discussion – Matthew Chapter 1.

A. The The King’s Genealogy 1:1-17

Matthew began his Gospel with a record of Jesus’ genealogy because the Christians claimed that Jesus was the Messiah promised in the Old Testament. To qualify as such He had to be a Jew from the royal line of David (Isaiah 9:6-7). Matthew’s genealogy proves that Jesus descended not only from Abraham, the father of the Israelite nation, but also from David, the founder of Israel’s royal dynasty.

B. The King’s Birth 1:18-25.

The first sentence in this section serves as a title for the section, as the sentence in Matt 1:1 did for Matt 1-17, Matthew recorded the supernatural birth of Jesus to demonstrate further His qualification as Israel’s Messiah. He wanted to show that Mary could not have become pregnant by another man. These verses show how Jesus came to be the heir of Joseph and thus qualified to be Israel’s King. “Matthew ultimately is arguing that Jesus recapitulates the pattern of Israel’s experience while also presenting him as Israel’s hope.”

III. Key Verses.

A. 1:3-16. This genealogy includes four OT women (plus Mary, v 16), Tamar(v 3), Rahab (v 5), Ruth (v 5), and Bathsheba, Solomon’s mother (v 6).

B. 1:16. “And Jacob begot Joseph the husband of Mary, of whom was born Jesus who is called Christ.”

This verse contains careful and unusual wording. Matthew was preparing for what he later explained, the virgin birth of Jesus (Matt 1:23), The phrase “who is called” does not imply doubt about Jesus’ messiahship. It just identifies the Jesus whose genealogy preceded.

C. 1:23-25. “ 23 Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.” 24 Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, 25 and did not know her till she had brought forth her firstborn Son. And he called His name Jesus.

a. A problem is present in the meaning of “virgin” (Gr. parthenos). This noun usually refers to a literal virgin in the Greek Bible. That Matthew intended it to mean virgin appears clear for two reasons. First, virgin is the standard meaning of the word and, second, the context supports this meaning (Matt 1:18; 1:20; 1:25).

b. A second problem is the meaning of the Hebrew word translated “virgin” (’alma) in Isa 7:14.

“Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel.”)

(1) “Parthenos” means an unmarried young woman of marriageable age. Thus the Hebrew word has overtones of virginity. Every use of this word in the Hebrew Old Testament either requires or permits the meaning “virgin”

(2) That is why the Septuagint translators rendered ’alma “virgin” in Isa 7:14 . Matthew’s interpretation of this word as virgin harmonizes with the Septuagint translators’ understanding. (Isa 7:14, Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel.].

(3) The Septuagint (also known as the LXX) is a translation of the Hebrew Bible into the Greek language. The name Septuagint comes from the Latin word for “seventy.” The tradition is that 70 (or 72) Jewish scholars were the translators behind the Septuagint.

c. Therefore, Jesus, born of Mary but not fathered by Joseph, is legitimately Son of David because Joseph son of David adopts him into his line.” This is the importance of considering context as a key part of the translation process. Consider the Revised Standard Translation of Isa 7:14.

1. “Therefore the Lord himself will give you a sign. Behold, a young woman shall conceive and bear a son, and shall call his name Imman′u-el.”

2. The Revised Standard Version of the Bible, copyright © 1946, 1952, and 1971 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America., which is a liberal translation of the Bible.]

d. 1:25. Jesus’ siblings (13:55-56) were half brothers and half sisters, since Mary had no sexual relations with Joseph until after the birth of Jesus. (13:55-56) “His brothers.” These were the sons of Joseph and Mary born subsequent to the birth of Jesus. To understand them as sons of Joseph by a former marriage, or cousins of Jesus, is contrary to the usual sense of “brothers.”

Mt 13: 55-56. “55 Is this not the carpenter’s son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? 56 And His sisters, are they not all with us? Where then did this Man get all these things?”

IV. In Retrospect.

A. The Gospel of Matthew portrays Jesus as King. It reveals Him as realizing in His Person, and enunciating in His teaching the great principles which had been the peculiar deposit and glory of the ancient people. They were created a nation for the revelation of the beauty and beneficence of the Kingdom of Heaven established on earth, and in this Gospel the King is seen and heard, enunciating its laws, distributing its benefits, and laying its foundations in His life and death.

B. The first verse gives the title of the genealogy of Jesus rather than of the Gospel of Matthew. This genealogy is remarkable. It is Jewish in its outlook, tracing to Abraham, and is Jesus’ legal genealogy resulting from His adoption by Joseph. It overleaps the Jewish boundary in Rahab, and Jewish prejudice in the introduction of women. By this genealogy the coming of Jesus is connected with the history of the Jewish people, and yet it is shown to be distinct from it, for He came miraculously. The system could not produce Him. He came to crown the system and transform it. So came the KING, but His name was called “Yeshua/Jesus.”

The Gospel of Matthew – Introduction

A Scripture Path To Eternity

I. Introduction.

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

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

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

II. Preface.

A. The gospel of Matthew does not show a plan of personal salvation, as is found in the Gospel of John (3:16). Rather, deliverance for the nation of Israel from the Roman empire is the stated salvation focus of Matthew’s writing.

B. The nation of Israel had been under the oppression of the following world empires, ever since the fall of Jerusalem to Babylon in 586 B.C. (Daniel 7:1-7).

1. Babylon, 586-539 B.C. (Daniel 7:4).

2. Medo-Persia, 539-336 B.C. (Daniel 7:5).

3. Greece, 336-241 B.C. (Daniel 7:6).

4. Rome, 241 B.C.-1453 A.D. (Daniel 7:7).

C.The offer of the promised Davidic kingdom was made to first century Israel, which, if accepted, would have removed Israel from under Roman rule.

1. The kingdom will be a fulfillment of the Davidic Kingdom (2 Samuel 7:12-16), which will be a literal earthly kingdom, having an earthly temple and an earthly king to rule over the human occupants who will reside in the kingdom.

2. In this series of articles, the ruling king of the kingdom will be shown to be”Messiah/Christ/Yeshua/Jesus.” (Zechariah 14:9).

D. The meaning of gospel is “good news.”

1. Matthew 3:2, “Repent, for the kingdom of heaven is at hand.” (The kingdom was not here, but was near, based on Israel’s accepting Christ as God’s chosen king (Den 17:15, “you shall set a king over you whom the Lord your God chooses.”).

2. Matthew 4:17, “From that time Jesus began to preach and say, “’Repent, for the kingdom of heaven is at hand.’” (The message of Christians is not “Repent for the kingdom of heaven is at hand, but “believe in the Lord Jesus and you will be saved,” Acts 16:31).

3. Matthew 10:5-7, “5 These twelve Jesus sent out after instructing them, saying, “Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; 6 but rather go to the lost sheep of the house of Israel. 7 And as you go, preach, saying, ‘The kingdom of heaven is at hand.’” (The offer of the kingdom was made only to Jews),

4. But, the offer of the kingdom was rejected by first century Israel, when Christ was rejected. (Matthew 12:24, But when the Pharisees heard this, they said, “This man does not cast out demons except by Beelzebul the ruler of the demons.”)

E. The offer of the good news of the kingdom was no longer offered to Israel during the ministry of Christ, but will be offered again during the tribulation (Matthew 24:14, “And this gospel of the kingdom shall be proclaimed in the whole world as a witness to all the nations, and then the end will come.”)

1. Had first-century Israel received Jesus as Yahwweh’ chosen king, the kingdom would have come (Deuteronomy 17:15; Matthew 6:10).

2. Israel would no longer have come under oppressive Gentile Empires.

3. Per Genesis 12:3, not only could Jews have entered the kingdom, Gentiles would also have had that same access.

4. The nation of Israel would have been made free from all Gentile oppressive rule, forever.

5. Jews and Gentiles could have gained entry into the kingdom by individuals being born again (John 3:3), which would be the result of personal belief in Christ (John 3:16).

6. God’s kingdom would have been established on the earth. The Lord’s justice would extend over the world. God’s law would be known, and justice and righteousness would be established (Isa 51:4-5).

7. A promise to OT Israel would be realized, as well as to believers in Christ, in the time of Christ, forward. “Like the eternal new heavens and new earth, Israel will endure forever (Isa 66:22). All mankind will bow before the Lord forever (66:23). The wicked will be punished forever (66:24). “

F. The gospel that Christians preach is the Gospel of the death, burial and resurrection of Christ, “and that He was seen.” (1 Corinthians 15:1-7).

G. The Biblical account of the events that lead to the New Heavens and New Earth , and New Jerusalem,” will follow this article. (Rev 21:1-2).

III. Discussion.

A. The Gospel of Matthew was designed to explain to “post Pentecost Jews,” of whom had expected the Messiah to be a conquering king upon his coming; but questioned why Christ suffered and died, and why there was the resulting postponement of His triumph prior to His second coming.

1. The term “post Pentecost,” relates to the Day of Pentecost, which, in Acts 2, was when the church was birthed. The Day of Pentecost was a Jewish feast day; Gentiles were not in attendance (see the attendees in Acts 2:5-11). Consider the Apostle Peter’s attitude toward Gentiles in Acts 10, below.

2. The early church consisted of Jews, and remained Jewish from Acts 2 (A.D. 33), until when the Apostle Peter’s Gospel message of Christ was preached to Gentiles in Acts 10, verses 34-43 (A.D. 41).

3.Those Gentiles, of whom believed Peter’s Gospel message, and came to belief in Christ, birthed the Gentile church, which, combined with the Jewish church, became “one in Christ,” (Gal 3:28). (Consider Peter’s initial attitude toward Gentiles, Acts 10:28, “you yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner, or to visit him.”)

4. Therefore, the context of the audience of Matthew’s gospel was that of Jews of whom had heard the message of Christ on the Day of Pentecost and believed, and became a part of the early Church.

B. Matthew’s Gospel deals primarily with the life of Jesus Christ as fulfilling Old Testament prophecies relating to the coming King, and, on the other hand, it explains why the prophecies relating to the kingdom of Christ on earth are delayed in fulfillment until His second coming.

C. Matthew probably wrote his gospel in Greek some time before the fall of Jerusalem in a.d. 70 and possibly as early as a.d. 44, during the persecution of Agrippa.

D. The primary purpose of Matthew was to show that Yeshua Christ:

1. was the promised Messiah of the Old Testament,

2. that He fulfilled the requirements of being the promised King of Israel,

3. would be a descendant of David,

4. that His life and ministry proved that He was Israel’s prophesied Messiah.

E. The gospel of Matthew shows Christ’s royal genealogy and the early recognition that He was indeed the King of the Jews. (Jesus is not the King of the Church, but is the Head of the Church, (Eph 5:23).

1. These Biblical historical materials are followed by the Sermon on the Mount, stating the moral principles of the kingdom (which first century Jews had not expected), given more extensively in Matthew than in the other gospels.

2. The theme is continued by presenting the sayings and the miracles of Christ as being His credentials that were prophesied in the Old Testament.

F. Having laid a broad foundation of prophetic evidence, Matthew then accounts for the fact that Christ/Messiah did not bring in His prophesied kingdom at His first coming.

1. The growing rejection of Christ by first century Israel, His denunciation of the unbelief of the Jews, and His revelation of truth relating to the period between his two advents (Mt 13) serve to prove this point.

2. It should be stated now, that the time between the two advents of Christ is known as “the inter advent age,” which is a mystery age.

3. The interadvent age was not taught by the Old Testament Jewish prophets, thereby making it a “mystery,” which is a truth that was not made known until it was revealed in the New Testament era.

G. Beginning in Matthew Chapter 14, the growing rejection of Christ leads to the Olivet discourse in Matthew 24 and 25, which is a teaching on the tribulation and return of Christ to be King over the earth. (Rev 19:16).The Olivet Discourse took place on the Tuesday preceding Christ’s crucifixion).

1.The Olivet Discourse describes the course of the age between the two advents, during which time there would be no earthly Messianic King.

2 The Olivet Discourse makes special reference to the tribulation (Jer 30:7, Rev 3:10) which will precede Messiah’s second coming to the earth (Matt 24:29-30).

H. Having presented the rejection of Christ by Israel in the context of ultimate glorification, the gospel of Matthew then records the facts of His death, resurrection, and “post resurrection ministry,” (Acts 1:1-3, 6-7, where Jesus continued His teaching on the details of the yet future kingdom.)

The New Covenant – Part 3 – Conclusion

A Scripture Path To Eternity

I. Introduction.

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

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

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

II. Discussion. The New Covenant – Part 3 – Fulfillment.

A. Amillenarians use the New Testament references to the new covenant to prove that the church is fulfilling the Old Testament promises to Israel. Thus there would be no need for a future earthly millennium inasmuch, as the church is the kingdom. Some of them discuss Hebrews 8:8-12; and say: The passage speaks of the new covenant. It declares that this new covenant has been already introduced and that by virtue of the fact that it is called “new” it has made the one which it is replacing “old,” and that the old is about to vanish away. It would be hard to find a clearer reference to the gospel age in the Old Testament than in these verses in Jeremiah. In reply to such allegations, it is necessary to observe certain essential facts about the new covenant.

B. The nation with whom the covenant is made. It should be clear from a survey of the passages already cited that this covenant was made with Israel, the physical seed of Abraham according to the flesh, and with them alone. This is made clear for three reasons:

a. First, it is seen by the fact of the words of establishment of the covenant in Jeremiah 31:31. “At that time,” declares Yahweh, “I will be the God of all the families of Israel, and they shall be My people.”

(Other passages which support this fact are: Isaiah 59:20-21; 61:8- 9; Jeremiah 32:37-40; 50:4-5; Ezekiel 16:60-63; 34:25-26; 37:21-28.)

b. Secondly, that the Old Testament teaches that the new covenant is for Israel is also seen by the fact of its very name. As compared with the Mosaic covenant; the new covenant is made with the same people as the Mosaic Covenant. The Scripture clearly teaches that the Mosaic covenant of the law was made with the nation of Israel, only. (Romans 2:14…Romans 6:14 and Galatians 3:24-25…2 Corinthians 3:7-11… Leviticus 26:46…Deuteronomy 4:8). There can be no question as to whom the law pertains. It is for Israel alone, and since this old covenant was made with Israel, the new covenant is made with the same people. no other group or nation being in view.

c. Thirdly, that the Old Testament teaches that the new covenant is for Israel, is also seen by the fact that in its establishment the perpetuity of the nation of Israel and her restoration to the land is vitally linked with it (Jer. 31:35-40). Thus we conclude that for these three incontrovertible reasons: the very words of the text: the name itself: and the linking with the perpetuity of the nation, the new covenant according, to the teaching of the Old Testament, is for the people of Israel.

B. There are several considerations which support the view that the church is not now fulfilling Israel’s new covenant.

1. The term “Israel” is nowhere used in the Scriptures for any but the physical descendents of Abraham. Since the church today is composed of both Jews and Gentiles without national distinctions, it would be impossible for that church to fulfill these promises made to the nation.

2. Within the new covenant, as its provisions have previously been outlined, there were promises of spiritual blessings and promises of earthly blessing. While the church, like Israel, is promised salvation, the forgiveness of sin, the ministry of the Holy Spirit, yet the church is never promised inheritance in a land, material blessings on the earth, and rest from oppression, which were parts of the promise to Israel. The new covenant not only promised Israel salvation, but a new life on the millennial earth as all her covenants are realized. The church certainly is not fulfilling the material portions of this covenant.

3. Since the church receives blessings of the Abrahamic covenant (Gal. 3:14; 4:22-31) by faith without being under or fulfilling that covenant, the church may receive blessings from the new covenant without being under or fulfilling that new covenant.

4. The time element contained within the covenant itself, both in its original statement and in its restatement in Hebrews, precludes the church from being the agent in which it is fulfilled. The covenant can not be fulfilled and realized by Israel until after the period of Israel’s tribulation and her deliverance by the advent of Messiah. While the church has had periods of persecution and tribulation it never has passed through the great tribulation of prophecy. Certainly the church is not now in the millennial age. Romans 11:26-27 clearly indicates that this covenant can only be realized after the second advent of the Messiah. Since the tribulation, second advent, and millennial age are yet future, the fulfillment of this promise must be yet future, and therefore the church can not now be fulfilling this covenant.

III. Discussion. The New Covenant – Part 3 – Theological Implications

A reference to the provisions of this covenant, stated earlier, which have never been fulfilled to the nation Israel, but which must yet be fulfilled, will show how extensive an eschatological program awaits fulfillment. Israel, according to this covenant, must be restored to the land of Israel, which they will possess as their own. This also entails the preservation of the nation. Israel must experience a national conversion, be regenerated, receive the forgiveness of sins and the implantation of a new heart. This takes place following the return of the Messiah to the earth. Israel must experience the outpouring of the Holy Spirit so that He may produce righteousness in the individual and teach the individual so that there will be the fulness of knowledge. Israel must receive material blessings from the hand of the King (Messiah) into whose kingdom they have come. The land of Israel must be reclaimed, rebuilt, and made the glorious center of a new glorious earth in which dwells righteousness and peace. The Messiah who came and shed His blood as the foundation of this covenant must personally come back to the earth to effect the salvation, restoration, and blessing of the national Israel. All of these important areas of eschatological study are made necessary by this covenant.

IV. Discussion. The New Covenant – Part 3 – Conclusion.

A. Four of the five covenants with the nation Israel have been surveyed to show that they are unconditional and eternal covenants, made with a covenant people, and to be fulfilled because of the faithfulness of the One making the covenants with those to whom they are given. These covenants not only had a relation to the nation at the time of their inception and gave a basis on which God dealt with Israel, but they bind God to a course of action in relation to future events, which determine the course of Eschatology. When the covenants are studied analytically we find seven great features which are determinative: (1) a nation forever, (2) a land forever, (3) a King forever, (4) a throne forever, (5) a kingdom forever, (6) a new covenant, and (7) abiding blessings.

B. The only covenant which is not unconditional or eternal is the Mosaic Covenant. The Mosaic Covenant is not a covenant of promise.

C. The four covenants which are unconditional and eternal are the Abrahamic, Land, Davidic, and New covenants. Each of these four covenants is a covenant of promise.

D. Without an understanding of the Abrahamic covenants, there can be no understanding of the Gospel of Matthew. Without an understanding of the Gospel of Matthew, there can be no understanding of the book of Revelation. The prophecy of Daniel lends understanding to Matthew and Revelation. We will be studying these books, beginning with Matthew, which will follow this article.

The New Covenant – Part 2 – Its Provisions

A Scripture Path To Eternity

I. Introduction.

A. In this, and following articles, there will be discussions on Biblical Covenants. There will be shown a distinction between Scripural decreed Covenants, and those that are not decreed in Scripture. These articles focus on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

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

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

II. Discussion. The New Covenant – Part 2 – Its Provisions.

A. The new covenant promised to Israel was stated in Jeremiah 31:31-34, where we read: Behold, the days come, says the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband unto them, says the Lord: But this shall be the covenant that I will make with the house of Israel; after those days, says the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, says the Lord: for I will forgive their iniquity, and I will remember their sin no more.

B. The following provisions for Israel, the people of the new covenant, to be fulfilled in the Kingdom Age, the period of the new covenant, are found in the Old Testament.

1. The new covenant is an unconditional, grace covenant resting on the “I will” of God. The frequency of the use of the phrase in Jeremiah 31:31-34 is striking. Cf. Ezekiel 16:60-62.

2. The new covenant is an everlasting covenant. This is closely related to the fact that it is unconditional and made in grace…(Isa. 61:2, cf. Ezek. 37:26; Jer. 31:35-37).

3. The new covenant also promises the impartation of a renewed mind and heart which we may call regeneration…(Jer. 31:33, cf. Isa. 59:21).

4. The new covenant provides for restoration to the favor and blessing of God…(Hos. 2:19-20, cf. Isa. 61:9).

5. Forgiveness of sin is also included in the covenant, “for I will remove their iniquity, and I will remember their sin no more” (Jer. 31:34b).

6. The indwelling of the Holy Spirit is also included. This is seen by comparing Jeremiah 31:33 with Ezekiel 36:27.

7. The teaching ministry of the Holy Spirit will be manifested, and the will of God will be known by obedient hearts…(Jer. 31:34).

8. As is always the case when Israel is in the land, she will be blessed materially in accordance with the provisions of the new covenant…Jeremiah 32:41; …Isaiah 61:8…Ezekiel 34:25-27.

9/ The sanctuary will be rebuilt in Jerusalem, for it is written “I…will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them” (Ezek. 37:26-27a).

10. War shall cease and peace shall reign according to Hosea 2:18. The fact that this is also a definite characteristic of the millennium (Isa. 2:4) further supports the fact that the new covenant is millennial in its fulfillment.

11. The blood of the Lord Jesus Christ is the foundation of all the blessings of the new covenant, for “by the blood of your covenant I have sent forth your prisoners out of the pit wherein is no water” (Zech. 9:11).

C. By way of summary, it may be said that as far as the Old Testament teaching on the new covenant is concerned, the covenant was made with the Jewish people. Its period of fulfillment is yet future, beginning when the Deliverer (Messiah) shall come, and continuing throughout all eternity. Its provisions for the nation Israel are glorious, and they all rest and depend on the very Word of God. Confirmation of this covenant is given in the statement in Isaiah 61:8-9, where it is called everlasting, and again in Ezekiel 37:21-28. There, the following points are to be observed:

1. Israel to be regathered:

2. Israel to be one nation, ruled by one king; (Messiah/Christ/Jesus).

3. Israel no longer will be idolatrous, but to be cleansed, forgiven;

4. Israel to dwell “forever” in the land after regathering;

5. the covenant of peace with them to be everlasting;

6. God’s tabernacle to be with them, i.e., He will be present with them in a visible way;

7. Israel is to be known among Gentiles as a nation blessed by God. All of these promises are implicit in the basic passage of Jeremiah, but they confirm, enrich, and enlarge the covenant. This covenant, then, has to do with the regeneration, forgiveness, and justification of Israel, the outpouring of the Holy Spirit with His subsequent ministries, Israel’s regathering and restoration to the place of blessing, all founded on the blood of Jesus Christ.

The New Covenant – Part 1 -Its Importance And Character

A Scripture Path To Eternity

I. Introduction.

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

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

II. Discussion. The New Covenant – Its Importance And Character

A. Its Importance.

1. The last of the four great determinative (promised and unconditional) covenants into which God entered with Israel is the new covenant. It is important to understand that the pages of the Bible that are stated in its index as being the Old Testament, from Genesis through Malachi, do not constitute the Old Covenant. It is the Book of Moses that describes the provisions of the conditional Old Covenant, which will be replaced by the provisions of the New Covenant, as is described in this study. Additionally, the pages of the Bible that are indexed as being the New Testament, and extend from Matthew through Revelation, do not constitute the New Covenant.

2. The four unconditional covenants between God and Israel (Abrahamic, Land, Davidic, New), with the formula “I WILL,” are found in:

a. Genesis 12:1-3, where the formula is found, either expressed or understood, seven times.

b. Deuteronomy 30:1-10, where it is found, either expressed or understood, twelve times;

c. II Samuel 7:10-16, where it is found seven times; and

d. Jeremiah 31:31-40, where it is found seven times. By saying the words, “I WILL,” God has taken on the responsibility of the fulfillment of the unconditional covenants.

3. The conditional Mosaic covenant, with the formula “IF YOU WILL,” is found (5) besides in Exodus 19:5 ff., also in Deuteronomy 28:1-68; verses 1-14, “If you will diligently obey the voice of the LORD…blessings”; verses 15-68, “If you will not diligently obey the voice of the LORD…cursing

4. The new covenant guarantees Israel a converted heart as the foundation of all her blessings. According to the Old Testament principle that such a conversion can not be effected permanently without the shedding of blood, this covenant necessitates a sacrifice, acceptable to God, as the foundation on which it is instituted. Inasmuch as the offering up of the Son of God is the center of the age-long plan of redemption, and since this covenant entails that offering, great importance is to be attached to it. The whole new covenant takes on importance, in addition, for amillennialism attempts to show that the church is fulfilling Israel’s covenants because the church today is redeemed by blood. If the church fulfills this covenant, she would also fulfill the other covenants made by God with Israel and there would be no need for an earthly “kingdom age millennium.” Because of these considerations this New covenant must be examined.

B. Its Character.

1. Once again the principle is observed that, like all Israel’s covenants, this New covenant is a literal and unconditional covenant.

a. It is called eternal in Isaiah 24:5; 61:8; Jeremiah 31:36, 40; 32:40; 50:5.

b. This covenant is a gracious covenant that depends entirely upon the “I will” of God for its fulfillment, Jeremiah 31:33. It does not depend upon man.

c. This covenant amplifies the third great area of the original Abrahamic covenant, the area of “blessing.” Inasmuch as this is only an amplification of the original Abrahamic covenant, which has been shown to be unconditional and literal, this covenant must be also.

d. This covenant is largely occupied with the question of salvation from sin and the impartation of a new heart (Ezekiel 36:22-28, re v 26).

2. Salvation is solely the work of God. Thus the covenant that guarantees salvation to the nation, therefore, Israel must be apart from all human agency and therefore unconditional.

The Davidic Covenant – Part 6 – The Destruction Of Judah – Its Messianic Preservation

A Scripture Path To Eternity

Deuteronomy 7:6 “For you are a holy people to Yahweh your God; Yahweh your God has chosen you to be a people for His own treasured possession out of all the peoples who are on the face of the earth.”

I. Introduction.

A. In this, and following articles, there will be a discussion of Biblical Covenants. There will be shown a distinction between Scripural decreed Covenants, and those that are not decreed in Scripture. This study focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

B. For a view of my trusted theological scholars, in whom I have chosen for reference in this article, please consider the credentials of the following individuals. All of these individuals have been members of staff and faculty at Dallas Theological Seminary, Dallas, TX.

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

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

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

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

II. The Destruction Of Judah – Its Messianic Preservation.

A. Introduction. The destruction of the royal house of Judah marks a pivotal moment in biblical history, signifying the end of the Davidic monarchy and the beginning of the Babylonian exile. This event is chronicled in several books of the Old Testament, including 2 Kings, 2 Chronicles, and the prophetic writings of Jeremiah and Ezekiel.

B. Its Historical Contest. The kingdom of Judah, with its capital in Jerusalem, was the southern kingdom of the divided Israelite monarchy. The Davidic line, established by King David, was promised an everlasting dynasty by God (2 Samuel 7:16). But, the kings of Judah, despite occasional periods of reform and faithfulness, often fell into idolatry and disobedience to God’s commandments.

C. The Siege And Fall Of Jerusalem.

1. The destruction of the royal house of Israel (The Southern Kingdom) culminated during the reign of Zedekiah, the last king of Judah. Zedekiah was installed as a vassal king by Nebuchadnezzar II of Babylon after the deportation of Jehoiachin in 597 BC. Despite warnings from the prophet Jeremiah, Zedekiah rebelled against Babylonian rule, leading to the siege of Jerusalem in 589 BC.

2. The siege of Judah lasted approximately two years, resulting in severe famine and hardship within the city. In 586 BC, the Babylonians breached the walls of Jerusalem, leading to its capture and destruction. The temple, the royal palace, and much of the city were burned, fulfilling the prophetic warnings of judgment due to the nation’s persistent sin and idolatry (2 Kings 25:8-10; Jeremiah 52:12-14).

D. The Fate Of The Royal Family. Zedekiah attempted to flee but was captured near Jericho. He was brought before Nebuchadnezzar at Riblah, where he witnessed the execution of his sons before his eyes were put out, and he was taken in chains to Babylon (2 Kings 25:6-7; Jeremiah 39:5-7) . This act effectively ended the Davidic reign in Jerusalem, although the line itself was preserved through Jehoiachin, who was later released from prison and given a place of honor in Babylon (2 Kings 25:27-30.

E. The Prophetic Significance.

1. The destruction of the royal house of Judah was not only an historical event but also a theological one. It served as a divine judgment against the nation’s unfaithfulness, as repeatedly warned by the prophets. Jeremiah, in particular, lamented the fall of Jerusalem and the loss of the Davidic throne, yet he also prophesied hope for restoration and a future righteous Branch from David’s line (Jeremiah 23:5-6).

2. Ezekiel, prophesying during the exile, also spoke of the judgment upon the house of Judah but looked forward to a time when God would gather His people and establish a new covenant (Ezekiel 36:24-28).

F. The Kingdom’s Legacy And Hope.

1. The destruction of the royal house of Judah marked the end of an era, but also set the stage for the messianic hope that would be fulfilled in Jesus Christ, the ultimate descendant of David. The New Testament writers affirm that Jesus as the promised King who will establish an eternal kingdom, thus fulfilling the covenant promises made to David (Luke 1:32-33; Acts 2:29-36).

2. The fall of the Davidic monarchy serves as a sobering reminder of the consequences of disobedience but also as a testament to God’s faithfulness in preserving His covenant promises through the line of David, ultimately realized in the person and work of Jesus Christ.

G. The Roles Of Messiah/Yeshua/Jesus.

1. In the offices: Prophet, Priest, King, and Head of the Church, Jesus has functioned, is functioning, and will be functioning in the following offices.

a. Prophet.

(1) A prophet of God is someone who reveals God, speaks for God, and communicates to people the truths that God wants them to know. Undoubtedly, Jesus did this when he came to do the will of the Father (Lk 22:42) to reveal the Father (Mt 11:27), and to speak the things of the Father (Jn 8:28:12:49)

(2) In the Old Testament, Moses said in (Deu 18:15), “The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him.” This prophecy is quoted by Peter in Acts 3:22-23 in reference to Jesus, “Moses said, ‘The Lord God shall raise up for you a prophet like me from your brethren; to Him, you shall give heed in everything He says to you. And it shall be that every soul that does not heed that prophet shall be utterly destroyed from among the people.’” The context of Acts 3:22 is clear that it is speaking of Jesus. Acts 3:15 speaks of Jesus being raised from the dead. In v. 16, Jesus is the one who strengthened a certain man. Christ is mentioned in v. 18 as needing to suffer. In v. 20, Jesus is called “the Christ.” Verse 21 mentions how God spoke “by the mouth of his holy prophets from ancient time.” Then we have v. 22 which quotes in Deu 18. The context is clearly about Christ.

(3) Furthermore, Jesus refers to himself as a prophet in Lk 13:33 and Mt 13:57.

(a) In Lk 13:33 Jesus refers to himself as a prophet because he knows he is about to die, but he cannot do it outside of Jerusalem.

(b) In Mt 13:57 Jesus speaks about a prophet having no honor in his hometown, and that is why he did not do many miracles there. Clearly, Jesus referred to himself as a prophet.

b. Priest.

(1) The priests were the ones in the Old Testament who offered sacrifices to God in order to cleanse of sin. All such priests were representations of Jesus, who is the True Priest who offered himself as a sacrifice (Eph 5:2; Heb 9:26-27; 10:12) by which he cleanses us of our sin (1 Jn 1:7). But, Jesus is called a priest after the order of Melchizedek “Where Jesus has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek.” (Heb 6:20). Heb 9:11 says, “But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation.” As a priest, Jesus is now our mediator between God and ourselves (1 Tim 2:5).

(2) It could be said that both the prophet and the priest stand between God and man. In the case of the prophet, he delivers the word of God from the top down. In the case of the priest, he delivers the sacrifices of people to God from bottom to top. So, Jesus was a prophet who delivered the word of God to the Jews of first century Israel. Jesus is also the priest who delivers his sacrifice, on our behalf, to God the Father.

c. King.

(1) A king is someone who has the authority to rule and reign over a group of people. Jesus will be such a king, in that he will rule and judge, as follows:

(2) Revelation 19:11-16

¹¹And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. ¹²His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. ¹³He is clothed with a robe dipped in blood, and His name is called The Word of God. ¹⁴And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. ¹⁵From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. ¹⁶And on His robe and on His thigh He has a name written, “KING OF KINGS, AND LORD OF LORDS.”

(2) The phrase “Kingdom of God” occurs 66 times in the NASB. Is there a kingdom of God without a King? No. Jesus will be that king. (Rev 19:11-16).

d. Head Of The Church.

(1) As Priest in Heaven, Jesus continues making intercession for the saints on earth (Heb 7:25).

(2) Jesus also serves as Head of the Church.” (Eph 5:22-25).

(3) Jesus is not King of the Church. In today’s replacement theology era, those who try to delegitimatize Israel have adopted a theme of “Christ The King.” The church has no king. It will only be when Christ returns to earth from Heaven, at the end of the tribulation, that will Jesus be King, over the earth (Rev 19:11-16), where there will be no church.

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The Davidic Covenant – Summary – Part 5

A Scripture Path To Eternity

I. Introduction.

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

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

II. Discussion. The Davidic Covenant – Summary

A. The Davidic Covenant is a pivotal element in biblical theology, representing God’s promises to King David and his descendants. This covenant is foundational for understanding the messianic expectations and the unfolding of God’s redemptive plan throughout Scripture.

B. The Davidic Covenant is primarily found in 2 Samuel 7:8-16 and 1 Chronicles 17:11-14 . In 2 Samuel 7:12-13 , God declares to David through the prophet Nathan, “When your days are fulfilled and you rest with your fathers, I will raise up your offspring after you, who will come from your own body, and I will establish his kingdom. He will build a house for My Name, and I will establish the throne of his kingdom forever.”

C. Key Elements Of The Davidic Covenant.

1. The Dynastic Promise.God promises David that his lineage will endure forever. This is not merely a promise of a long-lasting dynasty but an eternal one, indicating a perpetual kingdom through David’s descendants.

2. The Temple. The covenant includes the promise that David’s son will build a house for God’s Name. This was fulfilled in Solomon, who constructed the First Temple in Jerusalem, as recorded in 1 Kings 6.There will also be a literal Temple that will be constructed during the prophetic Kingdom of God (Ezekiel 40:5).

3. The Eternal Throne. The promise of an eternal throne is central to the Davidic Covenant. This aspect is seen as having both immediate and future implications, with Solomon’s reign being a partial fulfillment and the ultimate fulfillment found in the Messiah.

4. The Father-Son Relationship. God establishes a unique relationship with David’s descendants, saying, “I will be his Father, and he will be My son” (2 Samuel 7:14) . This language signifies a special divine favor and guidance.

D. Messianic Fulfillment. The Davidic Covenant is seen as a precursor to the coming of the Messiah, who would be a descendant of David. The New Testament writers affirm this connection, identifying Jesus Christ as the fulfillment of the covenant. In Luke 1:32-33 , the angel Gabriel announces to Mary, “He will be great and will be called the Son of the Most High. The Lord God will give Him the throne of His father David, and He will reign over the house of Jacob forever. His kingdom will never end!”

E. Theological Significance. The Davidic Covenant underscores God’s sovereignty and faithfulness. It highlights the theme of divine election and grace, as David was chosen not for his merit but by God’s sovereign will. The covenant also emphasizes the continuity of God’s redemptive plan, linking the Old Testament promises to their New Testament fulfillment in Christ.

F. Covenant And Kingdom. The concept of the kingdom is central to the Davidic Covenant. It points to a future hope where God’s rule is established through the Messiah. This kingdom is characterized by justice, righteousness, and peace, as prophesied in Isaiah 9:6-7: “For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. Of the increase of His government and peace there will be no end. He will reign on the throne of David and over his kingdom, to establish and sustain it with justice and righteousness from that time and forevermore.”

G. Covenant Renewal And Hope.

1. Throughout Israel’s history, the Davidic Covenant provided hope during times of turmoil and exile. The prophets often reminded the people of God’s promises to David, assuring them of a future restoration and the coming of a righteous king. Jeremiah 23:5-6 speaks of this hope: “The days are coming, declares the LORD, when I will raise up for David a righteous Branch, a King who will reign wisely and do what is just and right in the land.”

2. The Davidic Covenant remains a cornerstone of biblical theology, pointing to the ultimate fulfillment of God’s promises in Jesus Christ, the eternal King from the line of David.

III. What the Kingdom is, and what the Kingdom is not.

A. The Kingdom (aka Davidic Kingdom, KIngdom of God, Messianic Kingdom, Millennial Kingdom, Kingdom of Heaven, all through the power and authority of God, who is in Heaven; “our Father in heaven”..Matt 6:9) will be literal, earthly, physical, and humanly inhabited, with all of the things that we see in the world today. 2 Samuel 7:8-16 describes the things of which the Kingdom will consist:

1. David will have a son (Solomon) who will succeed him and establish his kingdom (vs 12).

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

3. The Davidic Covenant did not guarantee an uninterrupted rule by David’s family (and, in fact, the Babylonian Exile interrupted it), but it did promise that the right to rule will always remain, with David’s dynasty. Jesus Christ is the ultimate fulfillment of these promises (Luke 1:31-33) and, although at this present time He (Jesus) is not ruling from the throne of David (Heb 12:2). At the second coming of Christ (Matt 24:29-31), He will assume this throne (Matt 19:28; Acts 15:15-17), will rule with a rod of iron (Rev 19:15), will bind Satan for 1,000 years (Rev 20:2), and Christ will rule and reign on earth for 1,000 years (Rev 20:6).

4. The kingdom will not dwell within anyone. Consider all of the previously mentioned physical things that would have to “fit inside” of people. People will enter into the Kingdom; but the kingdom will not enter people.

B. The indwelling of the Holy Spirit is spiritual and is described by Jesus on the night before his crucifixion.

1. John 14:16-17. 16. I will ask the Father, and He will give you another Helper, that He may be with you forever; 17 that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you.

2. John 14:20. In that day you will know that I am in My Father, and you in Me, and I in you.

3. John 14:26. But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.

4. The Holy Spirit, which is God’s Spirit, will dwell within people. The kingdom, which is all natural, physical, earthly, and on which Christ will stand and people will walk, etc., in no way can fit into anyone

The Davidic Covenant – Part 4 – End Time Considerations

I. Introduction.

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

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

II. Discussion. The Davidic Covenant – End Time Considerations.

A. Because of an anticipated future literal fulfillment, certain facts present themselves concerning Israel’s future.

1. First of all, Israel must be preserved as a nation. The covenanted Davidic throne and Kingdom, allied as it is with the Jewish nation necessarily requires a preservation of the nation. This has been done; and today we see that nation wonderfully continued down to the present, although enemies, including the strongest nations and most powerful empires, have perished. This is not chance work; for, if our position is correct, this is demanded, seeing that without a restoration of the nation of Israel it is impossible to restore the “Davidic Kingdom.” (Matt 3:2; 4:17; 10:5-7). The covenant language, the oath of God, the confirmation of promise by the blood of Jesus, the prophetic utterances, all notwithstanding the nation’s’ unbelief, requires its perpetuation, that through it finally God’s promises and faithfulness may be vindicated. God so provides that His Word may be fulfilled. Every Jew is living evidence that the Messiah will yet some day reign gloriously on David’s throne, and over His Kingdom, from which to extend a literal, physical and earthly worldwide dominion (Davidic Kingdom, Kingdom of God, Messianic Kingdom, Millennial Kingdom, “all through the authority, and from the heavenly kingdom of God”).

2. Israel must have a national existence, and be brought back into the land of her inheritance. Since David’s kingdom had definite geographical boundaries, and those boundaries were made a feature of the promise to David concerning his son’s reign, the land must be given to this nation as the site of their national homeland.

3. David’s Son, the Lord Jesus Christ, must return to the earth, bodily and literally, in order to reign over David’s covenanted kingdom (Davidic Kingdom, Kingdom of God, Messianic Kingdom, Millennial Kingdom). The allegation that Christ is seated on the Father’s throne reigning over a spiritual kingdom, the church, simply does not fulfill the promises of the covenant, where Messiah/Yeshua will rule “with a rod of iron” (Revelation 19:15) where Satan will be bound for 1,000 years (Revelation 20:1-2). No one can say that in today’s world that “Satan is bound,” as he is identified in Scripture as being “the prince of the power of the air,” (Ephesians 2:2), and “prowls around like a roaring lion, seeking someone to devour,” (1 Peter 5:8).

4. A literal earthly kingdom must be constituted over which the returned Messiah reigns. The fulfilment of the covenant promises implies, in view of this restored Davidic throne and Kingdom, that the Messianic Kingdom is a visible, external Kingdom, not merely spiritual, although embracing spiritual and divine things. Its visibility, and a corresponding acknowledgement of the same, is a feature that is inseparable from the language of promise.

5. This Davidic kingdom must become an eternal kingdom. Since the “throne,” “house,” and “kingdom” were all promised to David in perpetuity, there must be no end to Messiah’s reign over the Davidic kingdom from David’s throne. It thus becomes evident that the Davidic covenant is of vital importance to the understanding of future events.

6. People will enter the Kingdom; the Kingdom will not enter people.

B. The prophecy of the Davidic Kingdom is described in 2 Samuel 7:8-16, as follows:

1. David would have a son who would succeed him and establish his kingdom (vs 12).

2. That son, Solomon, rather than David, would build the Temple (vs 13a); a literal, eathly Temple (Ezekiel 40:5).

3. The throne of Solomon’s kingdom would be established forever (v 13b).

4. Though David’s sins justified chastening, God’s loving kindness would be forever (vv 14-15).

5 David’s house, kingdom, and throne would be established forever (all literal, earthly, and physical). (v 16).

C. The Davidic covenant did not guarantee uninterrupted rule by David’s family, (and, in fact, the Babylonian Exile interrupted it), but it did promise that the right to rule would always remain with David’s dynasty. Yeshua/Christ is the ultimate fulfillment of these promises (Lk 1:31-33), and, although at this present time He (Christ) is not ruling from the throne of David (Heb 12:2) at His second coming He will assume this throne.

D. The offer by Messiah/Yeshua of the Davidic Kingdom to first century Israel will be discussed in our following study of the Gospel of Matthew. In the next article, we will add to our discussion facts relating to the fulfillment of a “divided Davidic Kingdom” (Acts 1:6, “Therefore, when they (disciples) had come together, they asked Him, saying, “Lord, will you at this time restore the kingdom to Israel.?”).

The Davidic Covenant – Part 3 – Its Character

I. Introduction.

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

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

II. Discussion. The Character of the Davidic Covenant.

A. As in the preceding covenants, the determinative factor of this covenant is the character of the covenant itself. Is it conditional and temporary, or unconditional and eternal?

B. The Davidic covenant is unconditional in its character. The only conditional element in the covenant was whether the descendents of David would continually occupy the throne or not. Disobedience might bring about chastening, but never abrogate the covenant.

1. David anticipated that there would not be an unbroken succession of kings in his line, but nevertheless he affirms the eternal character of the covenant. In Psalm 89 David foretold the overthrow of his kingdom (vv. 38-45) before the realization of that which had been promised (vv. 20-29). Yet he anticipates the fulfillment of the promise (vv. 46-52) and blesses the Lord. Such was the faith of David. Several reasons support the position that the covenant is unconditional.

a. First of all, like the other of Israel’s covenants, it is called eternal in 2 Samuel 7:13, 16; 23:5; Isaiah 55:3; and Ezekiel 37:25. The only way it can be called eternal is that it is unconditional and rests upon the faithfulness of God for its execution.

b. Again, this covenant only amplifies the “seed” promises of the original Abrahamic covenant, which has been shown to be unconditional, and will therefore partake of the character of the original covenant. Regarding the seed, it concerns David’s physical line. There is nothing in the context of 2 Samuel 7 which would lead to the conclusion that these promises are to be understood as anything other than literal and earthly.

c. Further, this covenant was reaffirmed after repeated acts of disobedience on the part of the nation.

d. Christ, the Son of David, came to offer the Davidic kingdom after generations of apostasy. These reaffirmations would, and could not, have been made if the covenant were conditioned upon any response on the part of the nation (This offer of the kingdom will be shown in our study of Matthew’s Gospel).

B. The Davidic covenant is to be interpreted literally.

1. The covenant is distinctively associated with the Jewish nation and none other.

2. It is called a perpetual covenant, i.e. one that shall endure forever. It may, indeed, require time before its fulfillment; it may even for a time be held, so far as the nation is concerned, in the background, but it must be ultimately realized.

3. It was confirmed by oath (Ps. 132:11, and 89:3, 4, 33), thus giving the strongest possible assurance of its ample fulfilment.

4. To leave no doubt whatever, and to render unbelief utterly inexcusable, God concisely and most forcibly presents His determination (Ps. 89:34): “My covenant will I not break, nor alter the thing that is gone out of my lips.” It would have been sheer presumption and blindness in the Jews to have altered (under the plea—modern—of spirituality) the covenant, and to have refused to accept of the obvious sense covered by the words; and there is a heavy responsibility resting upon those, who, even under the most pious intentions, deliberately alter the covenant words and attach to them a foreign meaning

C. The whole concept of the Davidic throne and kingdom is to be understood literally. The main, direct reasons for receiving the literal covenanted language is that:

1. David’s throne and Kingdom are made a requisite for the display of that Theocratic (Jesus ruling) ordering which God has already instituted (but now holds in abeyance until the preparations are completed) for the restoration and exaltation of the Jewish nation (which is preserved for this purpose), for the salvation of the human race (which comes under the Theocratic blessing), and for the dominion of a renewed curse-delivered world.

2. Such a throne and Kingdom are necessary to preserve the Divine Unity of Purpose in the already proposed Theocratic line.(leading to Jesus as King of the Kingdom).

3. The concept which the Jews had of this kingdom at this time may be summed up under these five characteristics: earthly, national, Messianic, moral, and future.

4.. Obviously the kingdom was not yet in existence and was therefore future at the time of the first coming of the Lord Jesus Christ. Even all the glory under David and Solomon was not comparable to the expected kingdom. Consequently, all of Israel’s beliefs concerning this kingdom were of the nature of unrealized hopes. Israel looked to the future.

III. Worship. Baruh Haba. Blessed Is He Who Comes In The Name Of The Lord, Paul Wilbur.

The Davidic Covenant – Part 2 – Its Provisions

“And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever.’” (2 Samuel 7:16).

I. Introduction.

A. In this, and following articles, there will be a general discussion of Biblical Covenants. There will be shown a distinction between Scripural decreed Covenants, and those that are not decreed in Scripture.  This study focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

B. The contents in this article rely heavily on my study of the commentaries, articles, and discussions of many highly respected theological scholars, It is important to know that before I draw a conclusion on any subject, that I must first have found agreement on the conclusion from the works of such reputable theologians.

C. The quality of this article, and the ones that follow, rely heavily on the writings of such theological scholars as the following faculty members of Dallas Theological Seminary (DTS). DTS is an independent Christian seminary that began in 1924, and is well known for its curriculum on Eschatology (a study of last things).

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

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

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

4. J. Dwight Pentecost, B.A., Th. M., Th. D., taught for 58 years at Dallas Theological Seminary. “Dr. P,” as he was affectionately known on the DTS campus, began his time at the seminary in 1937 as the one hundredth student at the then twelve-year-old school. From 1958 through 1973, Dr. P served concurrently as a DTS professor and senior pastor of Grace Bible Church in North Dallas. As he completed his doctorate in theology, the seminary’s president at the time, Dr. John F. Walvoord invited Dr. Pentecost to join the DTS faculty, where he served until his death.D. Dates that are provided in this article come from the Scofield Study Bible (1909 A.D.) and the Ryrie Study Bible (1986 A.D.)

II. Discussion. The Davidic Covenant – Part 2 – Its Provisions.

A. The promise made by God to David is given in 2 Samuel 7:12-16, where we read: And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom for ever. I will be his father, and he shall be my son. If he commits iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. And thine house and thy kingdom shall be established forever before thee: thy throne shall be established forever.

B. The historical background of the Davidic covenant is well known. Inasmuch as David had come to power and authority in the kingdom and now dwelt in a house of cedar, it seemed incongruous that the One from whom he derived his authority and government should still dwell in a house of skins. It was David’s purpose to build a suitable dwelling place for God. Because he had been a man of war, David was not permitted to build this house. That responsibility was left to Solomon, the prince of peace. However, God does make certain promises to David concerning the perpetuity of his house.

C. The provisions of the Davidic covenant include, then, the following items:

1. David is to have a child, yet to be born, who shall succeed him and establish his kingdom.

2. This son (Solomon) shall build the temple instead of David.

3. The throne of his kingdom shall be established forever.

4. The throne will not be taken away from him (Solomon) even though his sins justify chastisement.

5. David’s house, throne, and kingdom shall be established forever.

D. The essential features, eschatologically, of this covenant are implicit in three words found in 2 Samuel 7:16: house, kingdom, throne.  What do the major terms of the covenant mean?

1. By David’s “house” it can hardly be doubted that reference is made to David’s posterity, his physical descendants. It is assured that they will never be slain in toto, nor displaced by another family entirely.

2. The line of David will always be the royal line. By the term “throne” it is clear that no reference is made to a material throne, but rather to the dignity and power which was sovereign and supreme in David as king. (See III. Messiah’s Legal and Royal Lineage, below).

3. The right to rule always belonged to David’s seed.

a. By the term “kingdom” there is reference to David’s political kingdom over Israel. b. By the expression “for ever” it is signified that the Davidic authority and Davidic kingdom or rule over Israel shall never be taken from David’s posterity.

c. The right to rule will never be transferred to another family, and its arrangement is designed for eternal perpetuity.

d. Whatever its changing form, temporary interruptions, or chastisements, the line of David will always have the right to rule over Israel and will, in fact, exercise this privilege.

E. As in other of Israel’s covenants, we find that this covenant is restated and confirmed in later Scriptures. In Psalm 89 the Psalmist is extolling God for His mercies. In verse 3 these mercies are seen to come because: I have made a covenant with my chosen. I have sworn unto David my servant, Thy seed will I establish for ever and build up thy throne to all generations [Ps. 89:3-4.]

a. These promises are sure because: My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness that I will not lie unto David.

b. David’s seed shall endure for ever, and his throne as the sun before me [Ps. 89:34-36]. It is confirmed again in such passages as Isaiah 9:6-7; Jeremiah 23:5-6; 30:8-9; 33:14- 17, 20-21; Ezekiel 37:24-25; Daniel 7:13-14; Hosea 3:4-5; Amos 9:11; Zechariah 14:4, 9.

c. This promise to David is established by God as a formal covenant and then thereafter is referred to as the basis on which God is operating in regard to the kingdom, the house and the throne.

III. Messiah’s Legal and Royal Lineage.

The legal and royal lineage of Jesus Christ is a significant aspect of His identity as the Messiah, fulfilling Old Testament prophecies concerning the coming of a Savior from the line of David. The genealogies presented in the Gospels of Matthew and Luke provide insight into Jesus’ ancestral heritage, affirming His rightful place in the Davidic line and His legal standing as a descendant of Abraham.

A. Genealogy In The Gospel Of Matthew.

1. The Gospel of Matthew presents the genealogy of Jesus in the opening chapter, emphasizing His legal right to the throne of David. Matthew 1:17 traces Jesus’ lineage through Joseph, His legal father, establishing His connection to the royal line. This genealogy is structured in three sets of fourteen generations, highlighting key figures such as Abraham, David, and the Babylonian exile. Matthew 1:1 states, “This is the record of the genealogy of Jesus Christ, the son of David, the son of Abraham.”

2. Matthew’s account underscores Jesus’ fulfillment of the Abrahamic and Davidic covenants. By tracing Jesus’ lineage through David, Matthew affirms Jesus as the promised King who would reign on David’s throne. The inclusion of notable figures such as Solomon and Jeconiah further emphasizes the royal nature of this lineage, despite Jeconiah’s curse (Jeremiah 22:30), which is circumvented by the virgin birth, as Joseph is not Jesus’ biological father.

B. Genealogy In The Gospel Of Luke.

1. The Gospel of Luke provides a different genealogical account in Luke 3:23-38, tracing Jesus’ lineage through Mary, His biological mother, back to Adam. This genealogy highlights Jesus’ humanity and universal mission, connecting Him to all of humanity. Luke 3:23 begins, “Jesus Himself was about thirty years old when He began His ministry. He was regarded as the son of Joseph, the son of Heli.”

2. Luke’s genealogy diverges from Matthew’s after David, tracing the line through David’s son Nathan rather than Solomon. This distinction suggests that Luke’s account represents Mary’s lineage, with Heli being Mary’s father and Joseph’s father-in-law. This lineage bypasses the curse on Jeconiah’s line, further affirming Jesus’ legitimate claim to the Davidic throne through both legal and biological descent.

C. Prophetic Fulfillment.

1. The genealogies of Jesus serve to fulfill numerous Old Testament prophecies regarding the Messiah’s lineage. Isaiah 11:1 prophesies, “A shoot will spring up from the stump of Jesse, and a branch from his roots will bear fruit.” This prophecy, along with others such as Jeremiah 23:5 and 2 Samuel 7:12-16, foretells a ruler from David’s line who will establish an everlasting kingdom.

2. The dual genealogies in Matthew and Luke demonstrate the multifaceted fulfillment of these prophecies. Through Joseph, Jesus inherits the legal right to David’s throne, while through Mary, He fulfills the biological descent from David, ensuring the integrity of His messianic claim.

IV. Worship. Paul Wilbur, Let The Weight Of Your Glory Fall.”

https://youtu.be/hQ5J0zppfaI?si=Fv_DpyZ16sYCj7oS&t=3

The Davidic Covenant – Part 1 – Its Importance

A Scripture Path To Eternity

I. Introduction.

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

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

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

II. Discussion. The Davidic Covenant – Part 1 – Its Importance

A. The end time implications of the Abrahamic covenant lie in the words “land and seed.: The land promises are enlarged and confirmed through the Land Covenant. In the next of Israel’s great covenants, “that made with David, God” is enlarging and confirming the seed promises. This will be noted in the passages dealing with the formulation of the Davidic covenant. The seed promise contained in the Abrahamic covenant is now made the center of the Davidic promise. The seed promises in general and the seed line of David, with his kingdom, house, and throne, are amplified.

1. And when your days are filled, and you shall sleep with your fathers, I will set up your seed after you, which shall proceed out of your bowels, and I will establish his kingdom [2 Sam. 7:12].

2. I have made a covenant with my chosen, I have sworn unto David my servant, Your seed will I establish forever, and build up your throne to all generations [Ps. 89:3-4].

3. As the host of heaven cannot be numbered, neither the sand of the sea measured; so will I multiply the seed of David my servant, and the Levites that minister unto me. Thus says the Lord; If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; then will I cast away the seed of Jacob, and David my servant…[Jer. 33:22, 25-26.]

B. Inherent in the Davidic covenant are many of the crucial issues facing the student of Eschatology. We will discuss the following issues in future articles.

1. Will there be a literal millennium?

2. Is the church the kingdom?

3. What is God’s kingdom?

4. What is Christ’s kingdom?

5. Will the nation Israel be regathered and restored under her Messiah?

6. Is the kingdom present or future?

7.These and many more crucial issues can be decided only by a correct interpretation of that which was covenanted to David.

C. Concerning the theology of the Davidic Kingdom , the Scriptural basis for the premillennial view of a literal thousand year kingdom is Rev. 20:1-6, after an Old Testament content has been poured into it.” Such a view will be concluded as being the Davidic covenant, with its promises of a kingdom and king.

III. Worship. Paul Wilbur “For Your Name Is Holy”

“Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you” (Revelation 15:4)

The Land Covenant – Chapter 4 – Its Character

Amos 3:2 “You only have I chosen among all the families of the earth”

I. Introduction.

A. In this, and following articles, there will be a general discussion of Biblical Covenants. There will be shown a distinction between Scripural decreed Covenants, and those that are not decreed in Scripture. This study focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

B. The contents in this article rely heavily on my study of the commentaries, articles, and discussions of many highly respected theological scholars, It is important to know that before I draw a conclusion on any subject, that I must first have found agreement on the conclusion from the works of such reputable theologians.

C. For a view of my trusted theological scholars, of whom I have chosen for reference, please click on my Page, “About My References.” I have great confidence, in particular, of the writings of the following theological scholars, in relation to this study of the Abrahamic Covenant.

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

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

II. Discussion. The Land Covenant. – Its Character

A. This covenant which was made by Yahweh with Israel, in regard to their relation to the land, must be seen to be an unconditional covenant. There are several reasons to support this.

1. First, it is called by Yahweh an eternal covenant in Ezekiel 16:60. It could be eternal only if its fulfillment were divorced from human responsibility and brought to rest on the Word of the Eternal one.

2. Second, it is only an amplification and enlargement of parts of the Abrahamic covenant, which itself is an unconditional covenant, and, therefore, this amplification must be eternal and unconditional also.

3. Third, this covenant has the guarantee of Yahweh that He will effect the necessary conversion which is essential to its fulfillment. Romans 11:26-27; Hosea 2:14-23; Deuteronomy 30:6; Ezekiel 11:16-21 all make this clear. This conversion is viewed in Scripture as a sovereign act of Yahweh, and must be acknowledged to be certain because of His integrity.

4. Fourth, portions of this covenant have already been fulfilled literally.

a. Israel has experienced the dispersions as judgments for unfaithfulness.

b. Israel has experienced restorations to the land and awaits the final restoration.

c. Israel’s history abounds in examples of her enemies who have been judged.

B. These partial fulfillments, which were literal fulfillments, all indicate a future literal fulfillment of the unfulfilled portions in like manner. It may be argued by some that this covenant is conditional because of the statements of Deuteronomy 30:1-3: “when…then.” It should be observed that the only conditional element here is the time element.

1. The program is certain; the time when this program will be fulfilled depends upon the conversion of the nation.

2. Conditional time elements do not make the whole program conditional, however.

III. Psalm 122:6. Pray for the peace of Jerusalem: “May they prosper who love you.”

Everyday Life In The Ghettos

The Land Covenant – Chapter 3 – Its Provisions

Amos 3:2 “You only have I chosen among all the families of the earth”

I. Introduction.

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

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

II. Discussion. The Provisions Of The Land Covenant.

A. The Land Covenant is stated in Deuteronomy 30:1-10, where we read: “And it shall come to pass, when all these things are come upon you, the blessing and the curse, which I have set before you, and you shall call them to mind among all the nations, the Lord your God hath driven you, And shall return unto the Lord your God, and shall obey His voice according to all that I command you this day, you and your children, with all your heart, and with all your soul; That the Lord your God will turn your captivity, and have compassion upon you, and will return and gather you from all the nations, where the Lord your God hath scattered you, And the Lord your God will bring you into the land which your fathers possessed, and you shall possess it. And the Lord your God will circumcise your heart, and the heart of your seed, to love the Lord your God with all your heart, and with all your soul, that you may live. And the Lord your God will put all these curses upon your enemies. And you shall return and obey the voice of the Lord, and do all his commandments which I command you this day. And the Lord your God will make you plenteous, for the Lord will again rejoice over you for good…

B. An analysis of the above passage will show that there are seven main features in the program there unfolded:

1. The nation will be plucked off the land for its unfaithfulness (Deut. 28:63-68; 30:1-3).

2. There will be a future repentance of Israel (Deut. 28:63-68; 30:1-3).

3. Their Messiah will return (Deut. 30:3-6).

4. Israel will be restored to the land (Deut. 30:5).

5. Israel will be converted as a nation (Deut. 30:4-8; cf. Rom. 11:26-27).

6. Israel’s enemies will be judged (Deut. 30:7).

7. The nation will then receive her full blessing (Deut. 30:9).

C. As we survey the wide areas included in this one passage, which sets forth this covenant program, we are compelled to feel that God takes Israel’s relation to the land as a matter of extreme importance. God not only guarantees its possession to them, but obligates Himself to judge and remove all of Israel’s enemies, and give the nation a new heart, which is a conversion, prior to placing them in the land.

1. This same covenant is confirmed at a later time in Israel’s history.

2. This covenant becomes a subject of Ezekiel’s prophecy.

a. God affirms His love for Israel in the time of her infancy (Ezek. 16:1-7); He reminds her that she was chosen and related to Yahweh by marriage (vv. 8-14); but that she played the harlot (vv. 15-34); therefore, the punishment of dispersion was meted out to her (vv. 35-52); but this is not a final setting aside of Israel, for there will be a restoration (vv. 53-63).

b. This restoration of Israel is based on Yahweh’s promise:” ““Nevertheless, I will remember My covenant with you in the days of your youth, and I will establish an everlasting covenant with you. Then you will remember your ways and be ashamed when you receive your sisters, both your older and your younger; and I will give them to you as daughters, but not because of your covenant. “Thus I will establish My covenant with you, and you shall know that I am the LORD, (Ezekiel 16:60-62).

c. “I will establish My covenant with you; and you shall know that I am the Lord” [Ezek. 16:60-62]. Therefore the Lord reaffirms the Land Covenant and calls it an eternal covenant by which He is bound.

III. Psalm 122:6. Pray for the peace of Jerusalem: “May they prosper who love you.”

Holocaust Survivors’ First Moments Of Liberation

The Land Covenant – Chapter 2 – Its Importance

Amos 3:2 “You only have I chosen among all the families of the earth”

I. Introduction.

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

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

II. Discussion.

A. Great importance is attached to this promised Land Covenant.

1. In that it (the Land Covenant) reaffirms to Israel in no uncertain terms, her title deed to the land of promise.

2. In spite of Israel’s unfaithfulness and unbelief, as manifested so frequently in her history, from the time of the promise to Abraham until that time, the covenant was not abrogated. The land was still theirs by promise.

3. Further, the introduction of a conditional covenant, under which Israel was then living, could and did not set aside the original gracious promise concerning the purpose of God, this fact is the basis of Paul’s argument when he writes: “The covenant, that was confirmed ‘before of God “in Christ, the law which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect” (Gal. 3:17).

4. This covenant is a confirmation and enlargement of the original Abrahamic Covenant.

5. This Land covenant amplifies the land features of the Abrahamic covenant. The amplification, coming after wilful unbelief and disobedience in the life of the nation of Israel, supports the contention that the original promise was given to be fulfilled in spite of their disobedience.

B. Key Principles of the Land Covenant

1. The Land Is a Godly gift to Israel.

a. God presented the land of Canaan to Israel as a specific inheritance (Deuteronomy 30:5).

b This gift (Land Covenant) underlines God’s sovereign right to grant territory according to His purposes, and showcases the centrality of the land in Israel’s identity.

2. The Conditional Blessings and Curses.

a. The Land Covenant sets forth blessings, if Israel remains faithful, and curses, if they fall into sin (Deuteronomy 29:18-28).

b. These blessings include prosperity in the land, agricultural bounty, and national security, while curses include exile, devastation, and loss of favor.

3. The Necessity of Jewish Obedience.

Israel’s moral and spiritual conduct determines whether they experience the covenant’s blessings. Obedience involves both internal devotion (“obey His voice with all your heart and all your soul”) and adherence to the revealed Law (Deuteronomy 30:2).

4. A Promise of Israel’s Exile and Restoration.

Should Israel break the covenant, exile becomes certain (Deuteronomy 29:28, 30:1). Nonetheless, God promises restoration upon genuine repentance: “He will gather you again from all the peoples to which the LORD your God has scattered you” (Deuteronomy 30:3). This underscored hope for Israel’s future, underscores God’s grace and faithfulness.

5. The Land Covenant’s Enduring Nature.

The language of (Deuteronomy 30:4-6) indicates that, despite disobedience, the covenant will endure. God’s larger plan for redemption remains, as He promises to “circumcise your hearts and the hearts of your descendants.” Thus, there is an ongoing relationship between God and Israel, revealing both conditional and unconditional dimensions.

C. The Land Covenant’s Theological Implications.

1. The Sovereignty Of God.

The Land Covenant affirms that God alone determines the boundaries of nations. His sovereignty extends to commanding blessings, allowing curses, and orchestrating restoration.

2. Israel’s Faith and Repentance.

a. A crucial thread is the expectation of heartfelt repentance and renewed obedience.

b. The Land Covenant portrays a righteous God who remains faithful to His covenantal promises, even when Israel strays.

3. The Long-Term Plan of Redemption.

a. The Land Covenant sets the stage for future expectations beyond immediate material blessings.

b. The ultimate hope rests on a full restoration intertwined with God’s overarching redemptive narrative, which is one that includes long-term inheritance and the recognition of God’s saving plan.

C. Summary.

1. The Land Covenant, as detailed in Deuteronomy 29:30, stands as a pivotal promise involving both possession of and exile from the land. This covenant underscores God’s faithfulness and insists on Israel’s responsibility of obedience. Throughout Scripture, the echoes of this covenant reveal an abiding theme: though Israel may stray, the promise of forgiveness and restoration remains accessible upon genuine repentance.

2. In a broader theological framework, this covenant highlights God’s overarching plan of redemption, testifying that His faithfulness intertwines with conditional elements of human responsibility. The covenant thus invites reflection on commitment, repentance, and the assurance of restoration-principles that have shaped generation after generation within the narrative of Scripture.

III. Psalm 122:6. Pray for the peace of Jerusalem: “May they prosper who love you.”

The Unbelievable Reality of Auschwitz

The Land Covenant – Chapter 1 -A Quick Look.

Amos 3:2 “You only have I chosen among all the families of the earth”

I. Introduction.

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

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

II. Overview. Land Covenant.

A. In the closing chapters of the book of Deuteronomy the children of Israel, the physical seed of Abraham, are facing a crisis in their national existence.

1. They are about to pass from the proved leadership of Moses into the unproven leadership of Joshua.

2. They are standing at the entrance to the land that was promised to them by God in such terms as:

a. Unto thy seed will I give this land [Gen. 12:7].

b. For all the land which you see, to you will I give it, and to your seed for ever [Gen. 13:15].

c. And I will establish my covenant between me and you and your seed after you in their generations for an everlasting covenant, to be a God unto you, and to you seed after you. And I will give unto you, and to your seed after you, the land wherein you are a stranger, all the land of Canaan, for an everlasting possession; and I will be their God [Gen. 17:7-8].

B. But this land is possessed by Israel’s enemies, who have shown they will resist any attempt by Israel to enter the land promised to them. It is impossible for them to return to their former status as a slave nation and the land to which they were journeying as “strangers and pilgrims” seemed shut before them. As a result, certain important considerations must be faced by the nation.

1. Is the land of Palestine still their possession?

2. Did the inauguration of the Mosaic covenant, which all agree was conditional, set aside the unconditional Abrahamic covenant?

3. Could Israel hope to enter into permanent possession of their land in the face of such opposition?

C. To answer these important questions God stated again His covenant promise concerning Israel’s possession of and inheritance in the land in Deuteronomy 30:1-10, which we call the Land covenant, because it answers the question of Israel’s relation to the land promises of the Abrahamic covenant.

III. Worship. The Nazi Party, was officially known as the National Socialist German Workers’ Party

What was Nazi propaganda?

Psalm 122:6. Pray for the peace of Jerusalem: “May they prosper who love you.

The Abrahamic Covenant – Chapter 9 – Why Study It?

Deuteronomy 7:6 “For you are a holy people to Yahweh your God; Yahweh your God has chosen you to be a people for His own treasured possession out of all the peoples who are on the face of the earth.”

I. Introduction.

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

2. John F. Walvoord (1910 – 2002) B.A., M.A., Th. B.., Th. M., Th. D., D. Div., Litt. D., received his Bachelor of Arts degree in 1931. That fall Walvoord entered the fledgling Dallas Seminary, where he earned his bachelor’s and master’s of theology (Th. B, Th.M.) degrees, magna cum laude, in 1934 and doctorate in theology (Th.D.) in 1936. He went on to receive an M.A. in philosophy from Texas Christian University in 1945. Wheaton College awarded him a doctor of divinity (D.D.) in 1960; Liberty University conferred the Doctor of Letters (Litt.D.) on him in 1984; he taught at Dallas Theological Seminary (DTS) for 50 years, during which time he was President of DTS for 34 years, dying at age 92.

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

4. J. Dwight Pentecost (1915 – 2014) B.A., Th. M., Th. D., taught for 58 years at Dallas Theological Seminary. “Dr. P,” as he was affectionately known on the DTS campus, began his time at the seminary in 1937 as the one hundredth student at the then twelve-year-old school. From 1958 through 1973, Dr. P served concurrently as a DTS professor and senior pastor of Grace Bible Church in North Dallas. As he completed his doctorate in theology, the seminary’s president at the time, Dr. John F. Walvoord invited Dr. Pentecost to join the DTS faculty, where he served until his death.

5. William C. Watson (Deceased, 2020). William C. Watson was Professor of History at Colorado Christian University and specialized in seventeenth-century and eighteenth-century English history. He received a B.A. in History from California State Polytechnic University, Pomona, and M.Div. from Talbot School of Theology, and an M.A. and Ph.D. in British history from the University of California, Riverside. He was a 2004 Fulbright Scholar in Moldova and was a frequent conference speaker on British theology and history, and was the author of “Dispensationalism Before Darby.”

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

II. Discussion. Covenant Theology vs Dispensationalism.

A. Overview: Covenant Theology.

1. Covenant theology centers on one overall covenant known as the covenant of grace. Some have called it the covenant of redemption. This is defined by many as an eternal covenant among the members of the Godhead including the following elements: (1) the Father chose a people to be His own; (2) The Son was designated, with his agreement, to the pay the penalty of their sin; and (3) the Holy Spirit was designated, with His agreement, to apply the work of the Son to this chosen people.

2. None of the above covenants are found in Scripture.

B. Overview: DispensationTheology.

1. Dispensational theology looks on the world and history of mankind as a household over which God is superintending the outworking of His will. This outworking of His purpose and will can be seen noting the various periods or stages of different economies whereby God deals with His work and mankind in particular. These various stages or economies are called dispensations. The Biblical Dispensations are:

a. Innocence (Gen 1:3-3:6). b. Conscience/Moral Responsibility (Gen 3:7-8:14); c. Civil/Human Government (Gen 8:15-11:9). d. Patriarchal Rule/Promise (Gen 11:10-Ex 18:27). e. Mosaic Law (Ex 19:1-Acts 1:26). f. Grace/Church (Acts 2:1-Rev 19:21). g. Kingdom/Millennium (Rev 20:1-15).

2. As opposed to the unscriptural covenants of Covenant Theology, the following are Scriptural Biblical Covenants:

a. Edenic Covenant (Genesis 1:26-31; 2 15-25). b. Adamic Covenant (Genesis 1:26-30; 2:15-17; 3:14-24). c. Noahic Covenant (Genesis Genesis 9:9-17). d. Abrahamic Covenant (Genesis 12:2-17:11); includes Land, Davidic, and New Covenants. All of the Abrahamic Covenant is unconditional and unfulfilled, and called “Covenants of Promise.”). e. Mosaic Covenant (Exodus 19:5-Acts 1:26). f. Land Covenant (Deuteronomy 29-30). g. Davidic Covenant (2 Samuel 7:4-17; 1 Chronicles 17:11-14). h. New Covenant (Jeremiah 31:27-40; 32:-40; Ezekiel 36:26-38; Isaiah 59:17-21; Jeremiah 32:37-44:; Hebrews 8:6-13). (Land Covenant is called by some, “Palestinian” Covenant, but “Palestine” is not Scriptural, but Political)

C. Overview. Biblical Covenants and Dispensations,.

1. Dispensations relate to God’s plan for history. 2. Covenants relate to His contracts or promises. 3. Dispensations and Biblical Covenants show God’s plan of redemption of the fallen kingdom by Adam and Eve (Genesis 3:6-7). 4. Salvation is by grace through faith. Ephesians 2:8 “For by grace you have been saved through faith, and this not of yourselves, it is the gift of God.”

B. Dispensations and covenantal promises are pre-fall, meaning that the plan for the redemption of the fallen kingdom was made by God prior to its fall, which eliminated a course of redemption following the fall.

1. It is important to know that the Covenants of Promise (Abrahamic, Land, Davidic, and New) are promises that God made to Abrahamic, and will be fulfilled through the descendants of promise (Isaac and Jacob (Israel)). The bloodline of Messiah/Yeshua flows forward from Jacob’s fourth son, Judah. The word “Jew” (in Hebrew, “Yehudi”) is derived from the name Judah.

2. In order for us to understand the fulfillment of God’s plan for the redemption of the fallen kingdom, we must have an understanding of the dispensations and covenants of the Bible.

3. It is essential for us to understand that by being covenants of promise (Abrahamic, Land, Davidic, New), that their fulfillment is not predicated on Israel’s performance, but on God’s promises to Israel. If God’s promises to Israel can not be believed, neither can we know with assurity that God’s promises to the church can be believed.

4. In order for us to understand the teachings of the Old and New Testaments, we must understand the context in which the books of those Testaments were written, such as:

a. The Old Testament prophecies of Isaiah through Malachi were addressed directly to Israel, and were about Jews of Israel. Their historic situations that dealt with sin, their prophecies that dealt with end times prophecies, such as, Messiah, Tribulation, Kingdom, and Eternal State were prominent in the writings of the Jewish prophets, from Isaiah through Malachi, The teachings of Isaiah through Malachi, though directed to Jews, have principles for those of us who live in the age of grace (the church age).

b. The book of Psalms is often taken out of context.

(1) The events of the Psalms relate to Jews, in their historic and future situations, with a context that discusses Jews from their exodus from Egypt, and to the Eternal State. The audience of the Psalms is stated in Chapter 147:19-20: “19 He declares His words to Jacob, His statutes and His ordinances to Israel. 20 He has not dealt thus with any nation; And as for His ordinances, they have not known them.”

(2) Consider the note from the Ryrie Study Bible: “vs 15-20, God’s Word commands the forces of nature (vs 15-18); but particularly communicated His laws to Israel, thus distinguishing her from all other nations (vv 19-20).

c. In books of the New Testament, context will let us know if the audience is either Jew or Gentile. Twenty-six of the twenty-seven books of the New Testament have Jewish contexts within them.

III. Worship.

Deuteronomy 14:2, “For you are a holy people to Yahweh your God, and Yahweh has chosen you to be a people for His treasured possession out of all the peoples who are on the face of the earth.”

Why Did Hitler Kill Jews? Notice that in the video a theme of Germany was: “Back to Israel, Jews.” But today, many antisemitics claim that Israel is not the land of the Jews.

The Abrahamic Covenant – Chapter 8 – Review

Genesis 15:6

“Then he (Abram) believed in the Lord; and He reckoned it to him as righteousness.

I. Introduction.

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

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

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

4. William C. Watson (Deceased, 2020). William C. Watson was Professor of History at Colorado Christian University and specialized in seventeenth-century and eighteenth-century English history. He received a B.A. in History from California State Polytechnic University, Pomona, and M.Div. from Talbot School of Theology, and an M.A. and Ph.D. in British history from the University of California, Riverside. He was a 2004 Fulbright Scholar in Moldova and was a frequent conference speaker on British theology and history, and was the author of “Dispensationalism Before Darby.”

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

II. Discussion.

Of the most misunderstood and incorrectly taught doctrines of Scripture are those of dispensations, covenants and millennialism. This particular article will be a review of past articles on dispensations and covenants, as well as millennial discussions.

A. A dispensation is an “administration, economy, or stewardship,” during which dispensation mankind is tested in respect of obedience to some specific revelation of the will of God. Seven such dispensations are distinguished in Scripture, with the unifying factor of each administration being “the Glory of God” (Whenever anyone is saved, God is Glorified). Dispensations are not tests for individual salvation, but are administrations of God in regard to His plan for the ages. For example, God’s administration for the Law, is different from God’s administration for the Church Age (Age of Grace).Dispensations and covenantal promises are pre-fall.

1. Dispensations relate to God’s plan for history.

2. Covenants relate to that which His contracts or promises will accomplish.

B.. In retrospect, a dispensation is a way of ordering things, such as an administration, a system, or a management. In theology, a dispensation is the divine administration of a period of time; each dispensation is a divinely appointed age. Dispensationalism is a theological system that recognizes these ages ordained by God to order the affairs of the world. Dispensationalism has two primary distinctives, as follows, which may be repetitive for reinforcement purposes.

1. A consistently literal interpretation of Scripture, especially of Bible prophecy.

2. A view of the uniqueness of Israel as separate from the Church in God’s program. Classic dispensationalism identifies seven dispensations in God’s plan for humanity. Dispensationalists hold to a literal interpretation of the Bible as the best interpretation of Scripture (hermeneutics).

3. Reiterating the above statements, “Biblical Dispensations and Covenants” show God’s plan for the restoration of His fallen Kingdom. Dispensations and covenantal promises are pre-fall (meaning that God didn’t have to create a plan of restoration after the fall). Dispensations relate to God’s plan for history. Covenants relate to that which His contracts or promises will accomplish.

C. Dispensational theology teaches that there are two distinct peoples of God: Israel and the Church.

1. Dispensationalists believe that salvation has always been by grace through faith in “God the Father” (Yahweh) in the Old Testament, and specifically in “God the Son” (Yeshua), in the New Testament (Gen 15:6, Eph 2:8).

2. Dispensationalists hold that the Church has not replaced Israel in God’s program, and that the Old Testament promises to Israel have not been transferred to the Church.

3. Dispensationalism teaches that the promises that God made to Israel in the Old Testament (for land, many descendants, and blessings) will be ultimately fulfilled in the 1000-year period spoken of in Revelation 20. .

4. Dispensationalists believe that, just as God is in this age focusing His attention on the Church, He will again in the future focus His attention on Israel (see Romans 9-11 and Daniel 9:24).

D. Dispensationalists understand the Bible to be organized into seven dispensations: Innocence (Gen 1:1-3:6), Conscience (Gen 3:7-8:14), Civil/Human Government (Gen 8:5-11:9), Patriarchal Rule (Gen 11:10—Ex 18:27), Mosaic Law (Ex 19:1—Acts 1:26), Grace (Acts 2:1—Rev 19:21), and the Millennial Kingdom (Rev 20:1-15).

1. These dispensations are not differing paths to salvation, but ways in which God relates to mankind.

2. Each dispensation includes a recognizable pattern of how God has worked (and will work) with people living in each dispensation. That pattern is: a responsibility; a failure; a judgment; and grace to move on.

E. Dispensationalism, as a system, results in a premillennial interpretation of Christ’s second coming, and a pretribulational interpretation of the rapture.

F. Each of the dispensations of God show a plan that God has set forth for the redemption of fallen mankind. Of key significance to us of this time period, is that the dispensations will show God’s plan for:

1. Rapture

2. Tribulation

3. Millennial Kingdom

4. Eternal State

G. To summarize, dispensationalism is a theological system that emphasizes the literal interpretation of Bible prophecy, recognizes a distinction between Israel and the Church, and organizes the Bible into different dispensations or administrations. None of the events in God’s timeline are a matter of happenstance, but are a part of God’s sovereign plan, of which there is no room for mankind to dictate or change any of that which God has planned.

H. Millennialism is the belief in a literal reign of Christ on earth for 1,000 years in the future. The word “millennium,” means “1,000 years,” from “mille,” the Latin word for “1,000,” and the word “annus,” Latin for “year.” (“M” is the Roman numeral for 1,000; it takes 1,000 millimeters to make a meter, 1,000 milliliters to make a liter, etc. A person’s per annum salary is their salary for one year.). I truly and fully believe in premillennialism, that Christ will return to establish His kingdom, over which He will reign for 1,000 years. (a. and b., below restate these statements.)

a. “Mille” is a Latin word meaning “thousand,” while “annus” means “year.” Together, they form the term “millennium,” which refers to a period of 1,000 years.

b. Annum and Annus are both Latin words that refer to a period of time, but they have slightly different meanings. Annum typically refers to a year in terms of a specific point in time, such as a calendar year or a fiscal year. On the other hand, Annus is a more general term that can refer to a year in a broader sense, such as a cycle or a period of time. Overall, while both words are related to the concept of time, Annum is more specific and concrete, while Annus is more abstract and flexible in its interpretation.

c. Premillennialism is the view that Christ’s second coming will occur prior to His millennial kingdom, and that the millennial kingdom is a literal 1000-year reign of Christ on earth. In order to understand and interpret the passages in Scripture that deal with end-times events, there are two things that must be clearly understood: “a proper method of interpreting Scripture” and “the distinction between Israel (the Jews) and the church (the body of all believers in Jesus Christ).”

d. “Postmillennialism” is an interpretation of Revelation chapter 20 which sees Christ’s second coming as occurring after the “millennium,” which will be a golden age or era of prosperity and dominance for saints of God (Old and New Testaments). The “term” includes several similar views of the end times, and also stands in contrast to premillennialism (the view that Christ’s second coming will occur prior to His millennial kingdom and that the millennial kingdom is a literal 1,000-year reign) and, to a lesser extent, amillennialism (no literal millennium).

c. An amillennialist sees the 1,000 years as spiritual, and non-literal, as opposed to a physical understanding of history. Although the prefix “a” would typically signify a negation of a word, the amil position sees the millennium as “realized,” or better explained as “millennium now.” To simplify the matter, amillennialism sees the first coming of Christ as the inauguration of the kingdom, and His return as the consummation of the kingdom. John’s mention of 1,000 years thus points to all things that would happen in the church age.

1. To strengthen the view of Premillennialism, the strong point is that Christ will rule over His earthly kingdom with a rod of iron (Rev 19:15).

2. As opposed to amillennialism, which states that Christ is ruling over His kingdom now, no one can honestly look at current world events and say that there is such a present rule of Christ with “a rod of iron.”

3. As opposed to Premillennialism, Postmillennialism is a belief that interprets the end times as a period where Christ’s kingdom will be established on Earth through the spread of the Gospel, leading to a time of peace and righteousness before His second coming. Again, no one can honestly look at the world around us and believe that things are improving and will result in the second coming of Christ, and the Kingdom Age. In the parables of Matthew Chapter 13, Yeshua explains how the conditions on earth “will not improve,” but will decay in the absence of the Messiah ruling over His earthly kingdom.

III. Worship. Kristallnacht: German Jewish Persecution of 1938

Genesis 12:3 “I will bless those who bless you, and curse those who curse you”

The Abrahamic Covenant – Chapter 7 – End Times Implications

Genesis 15:6

“Then he (Abram) believed in the Lord; and He reckoned it to him as righteousness.

I. Introduction.

A. In this article there will be a general discussion of Covenants. There will be shown a distinction between Scripural decreed Covenants, and those that are not decreed in Scripture. This study focuses on a study of the Bible, which takes place through a consistent, literal, grammatical, historical and contextual interpretation of God’s Inspired Word.

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

II. Discussion. The Eschatological (End Times) Implications Of The Abrahamic Covenant.

A. When it has been determined that the Abrahamic covenant is an unconditional covenant made with Israel, and therefore cannot be either abrogated or fulfilled by people other than the nation Israel, it is seen that Israel has promises regarding a land and a seed, which determine the future program of God. These words “land and seed,” together with the word “blessing,” summarize the essential features of the end times portion of the covenant. An examination of the promises of God to Abraham will show this twofold emphasis in the promise.

1. Unto your seed will I give this land [Gen. 12:7]. For all the land which you see, to you will I give it, and to your seed forever. And I will make your seed as the dust of the earth: so that if a man can number the dust of the earth, then shall their seed also be numbered [Gen. 13:15-16].

2. On the same day, the Lord made a covenant with Abram, saying, Unto your seed have I given this land [Gen. 15:18]. And I will establish my covenant between me and you, and your seed after you, in their generations for an everlasting covenant, to be a God unto you, and to your seed after you. And I will give unto you, the land wherein you are a stranger, all the land of Canaan, for everlasting possession [Gen. 17:7-8.]

B. It is impossible to escape the conclusion that the promise included features related to the physical seed of Abraham, and features related to the land given that seed. It is necessary, then, to examine the areas of the seed and the land to determine their effect on future events. The Abrahamic covenant is one of the outstanding covenants in the Word of God. Its crucial issues in relation to premillennialism are two:

1. Does the Abrahamic covenant promise Israel a permanent existence as a nation? If it does, then the Church is not fulfilling Israel’s promises, but rather Israel as a nation has a future yet in prospect;

2. Does the Abrahamic covenant promise Israel permanent possession of the promised land? If it does, then Israel must yet come into possession of the land, for she has never fully possessed it in her history.

C. Who is the seed of Abraham? It would seem obvious to all who are not deliberately trying to pervert the plain teaching of Scripture that the seed of Abraham, of necessity, is the term applied to the physical descendants of Abraham.

1. An examination of the whole context of the Abrahamic Covenant shows that first of all it was vitally connected with Abraham’s physical seed, Isaac. God said of Isaac before he was born, “I will establish my covenant with him for an everlasting covenant and with his seed after him” (Gen. 17:19). How did Abraham understand the term seed here? Obviously, it had reference to the physical seed, Isaac, and his physical descendants. God did not say that no spiritual blessing would come to those outside of the physical seed, but that the physical line of Isaac would inherit the promises given to the “seed of Abraham.” Nothing should be more plain than that Abraham, Isaac, and Jacob understood the term seed as referring to their physical lineage.

2. The term “Israel.”is a title given to Jacob, meaning “prince of God.” Israel must mean Israel, and the kingdom promises in the Old Testament concerning Israel and are to be fulfilled in Israel literally. Israel means just what the word implies. It is important to observe that one must distinguish between the personal promises to Abraham himself, the national promises to Abraham’s seed, and the universal promises to “all families of the earth.”

3. The word “Israel” is taken in its usual, literal, sense to mean the physical descendants of Abraham. The national promises can only be fulfilled by the nation itself.

D. The church is not Israel. Gentile believers of the present day, while reckoned as a seed to Abraham, are not the seed in which national promises are to be fulfilled.

E. The relation of the church to the covenant. Since the church is not the seed in whom the covenants will be finally and literally fulfilled, it is best to consider the question of her relation to the whole covenant program. Any relationship which the church sustains to the promises is based, “not on physical birth but on a new birth,” and its heirs, because the individuals are “in Christ.”

F. The church receives of the promises solely because of its relationship to the One (Messiah/Yeshua) in whom the promises find fulfillment.

G. Will the seed possess the land? It is evident from the previous discussion of the covenant that the physical seed of Abraham was promised the eternal possession of the land. The promise of possession of the land by the seed of Abraham is a prominent feature of the covenant, and the way the promise is given enhances its significance. The promise as given emphasizes that:

1. It is gracious in its principle;

2. The land is an inheritance of the seed;

3. Its title is given forever;

4. The land is to be possessed forever;

5. The land promised includes specific territory defined by boundaries.

6. This promise is the basis of the expectation of the Old Testament, and the substance of the prophets’ message. If Israel has been rejected as a nation because of its unbelief, this great line of Old Testament prophecy would be without the possibility of fulfillment. But, consider such impossibility, as is stated in Jeremiah’s prophecy of Israel. (Chapter 31:35-37 )

“Thus says the Lord, who gives the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who divides the sea when the waves thereof roar; the Lord of hosts is His name: “If those ordinances depart from before Me,” says the Lord, “then the seed of Israel also shall cease from being a nation before Me forever.”Thus says the Lord: “If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done,” says the Lord.”

H. The Abrahamic covenant, which contained individual promises to Abraham, promises of the preservation of a nation, and the possession of a land by that nation, was given to a specific covenant people. Since it was unconditional and eternal, and has never yet been fulfilled, it must await a future fulfillment, Israel must be preserved as a nation, must inherit her land, and be blessed with spiritual blessings to make this inheritance possible.

I. The restoration of Israel is the capstone of the grand structure of doctrine relating to the Abrahamic Covenant.

1. It has been seen that the covenant included provisions not only to Abraham but to Abraham’s physical seed, Israel, and to Abraham’s spiritual seed, i.e., all who follow the faith of Abraham whether Jew or Gentile, in this age.

2. It has been shown that Abraham interpreted the covenant literally, as pertaining primarily to his physical seed. The unconditional character of the covenant has been demonstrated to be a covenant resting upon God’s promise and faithfulness alone.

3. It has been shown that Israel’s promise of perpetual possession of the land is an inevitable part and conclusion of the general promises given to Abraham and confirmed to his seed. Israel’s continuance as a nation, implied in these promises, has been sustained by the continued confirmation of both Testaments.

4. It was shown that the New Testament church in no wise fulfills these promises given to Israel.

5. Finally, Israel’s restoration as the natural outcome of these promises, has been presented as the express teaching of the entire Bible.

6. If these conclusions reached after careful examination of the Scriptural revelation are sound and reasonable, it follows that premillennialism is the only satisfactory system of doctrine that harmonizes with the Abrahamic Covenant.

III. Worship. Why did Hitler Kill Jews – History of the Holocaust.

Genesis 12:3 “I will bless those who bless you, and curse those who curse you”

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