Jesus of Nazareth: The Rejected King

The Gospel of Matthew
J ESUS OF N AZARETH :
T HE R EJECTED K ING
Seniors’ Sunday School Class

Summer/Fall 2008
Pastor Mark Perry
Jesus of Nazareth: The Rejected King
An Introduction to the Gospel of Matthew
The first four books of the New Testament, written by disciples (Matthew and John) or
their close associates (Mark reflects the perspective of Peter and Luke was Paul’s
companion), each give a distinct history of the life and ministry of Jesus Christ. Although
written for the Church, the Gospels record events that happened before the founding of the
Church on the day of Pentecost (Acts 2). These four biographies are selective in their
recording of the historical events (John 20:30); they do not give every detail of Jesus’ life.
Furthermore, the gospels record the historical events for a theological purpose (John
20:31). They are answering specific questions about the person and life of Jesus Christ.
For example, Mark explains how God’s Son Jesus could suffer and die—because he was
God’s obedient Servant who came to earth for that very purpose. The gospel of Luke (along
with its sequel, the book of Acts) chronicles the spread of the Church of Jesus Christ from
the humble birth of its Leader and Founder to its proclamation worldwide. John answers
the question, “Who is Jesus and why should I believe on him?”
W HERE IS THE K INGDOM?

Matthew’s gospel answers the question of Jewish Christians, “If Jesus was the Messiah
predicted in the Old Testament, why are we not now in the Kingdom of God?” This
overriding theme and purpose guides Matthew’s selection of material (as John said, if
everything Jesus said or did was recorded, there would never be room for all of it).
During the time of the gospel’s writing, the church was in its second generation, thirty
years removed from these events. Many Jews, Christians and unbelievers, would not be
familiar with the events of Jesus’ life and death. Understanding that Jesus was a historical
figure and the Messiah promised by God in the Old Testament is the burden that Matthew
has for his readers. He wants them to see that Jesus is indeed the Messiah, the King of the
Jews. The obvious response to that claim would be, “Where then is the Kingdom of God that
the Messiah was to set up?” Matthew clearly explains the Jewish leaders’ rejection of the
King and His Kingdom and Jesus’ subsequent return to Heaven, from where He will one day
return with His Kingdom in great power and glory (cf. Matt 24–25).
The Writer: Matthew
Although the book itself does not mention the author’s name, the tradition dating from the
early church was that Matthew, the former tax collector and disciple of Jesus, wrote this
gospel. As a tax collector (and probably a dishonest one), Matthew gratefully acknowledged
God’s grace in calling him to be a disciple (Matt 9:9). In fact, the name “Matthew” means
“gift of God” and the gospel uses that name where the other gospels use the name “Levi”
(Matt 9:9; cf. Mark 2:14; Luke 5:27–28). Matthew’s background as a tax collector shines
through in his description of Jesus’ answer about paying tribute to Caesar (Matt 22:15–22),
his recording of Peter and Jesus paying the temple tax (Matt 17:24–27), and the specific
amounts in Jesus’ story of the unforgiving debtor (Matt 18:23–25).
J ESUS OF N AZARETH : THE R EJECTED KING

Seniors’ Sunday School Class Summer/Fall 2008
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The Recipients: Palestinian Jews
The testimony of church history as well as the evidence from the gospel indicate that
Matthew wrote this gospel to Jewish Christians who were living in the land of Palestine,
probably around A.D. 61–64. The gospel of Matthew contains a large number of Old
Testament quotations (perhaps as many as 54), and an even greater number of allusions to
Old Testament ideas and wording.
A G ENERAL O UTLINE OF THE G OSPEL OF M ATTHEW

Since the gospel is in many senses an inspired biography, it is difficult to outline. Many of
the events recorded seemed to be grouped thematically, not chronologically. It appears that
Matthew has structured his gospel around six major discourses, each preceded with a
narrative framework that ties them together. The first two chapters are a sort of prologue,
giving background information, and the final three chapters describe the climax of Jesus’
earthly ministry: his death and resurrection.
Jesus’ Birth and Royal Credentials (1:1–2:23)
Six Discourses (3:1–26:5)
• The Sermon on the Mount (3:1–7:29)
• The Commissioning of the Twelve (8:1–11:1)
• The Parables of the Kingdom (11:2–13:52)
• The Discourse on Humility, Offenses, and Forgiveness (13:53–18:35)
• The Denunciation of the Scribes and Pharisees (19:1–23:39)
• The Olivet Discourse (24:1–26:5)
Jesus’ Death and Resurrection (26:6–28:20)

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The King’s Credentials
Matthew 1
The first two chapters of Matthew’s gospel establish the credentials of Jesus of Nazareth. In
the first verse, Matthew makes a bold statement about Jesus: he is the Christ (the Messiah),
the son of David, and the son of Abraham. Matthew’s first chapter outlines the supporting
arguments for this claim.
A R OYAL LINEAGE (1:1–17)

Matthew’s gospel opens with “the book of the genealogy” of Jesus of Nazareth, proving that
his lineage is in order to be the Christ (Messiah), the Son of David. The title “Son of David”
does not refer merely to the fact that Jesus was David’s descendent, but that he was the
messianic Ruler promised by the Davidic Covenant (2 Sam 7:12–16).
Son of Abraham (1:1–6)
Matthew begins with Abraham. As a “son of Abraham,” Jesus is Abraham’s seed through
whom God promised to bless all the nations of the world (Gen 12:1–2). The genealogy is a
case study in God’s sovereign choosing of the least likely (cf. Rom 9:6–18; Mal 1:2–3).
Matthew traces Jesus’ genealogy through Isaac, the son of promise, whom God chose over
his older half-brother Ishmael (Gen 17:19–21). Next comes Jacob, the father of the twelve
tribes, whom God blessed instead of his older brother Esau (Gen 27:34–41).
Jesus was a descendent of Judah, the kingly tribe (Gen 49:8–12). Again, Judah was not the
firstborn; Reuben was, but he was disallowed because of his immorality and disrespect
toward his father (Gen 49:3–4). The line continues through Perez, the son of Judah through
his incestuous relationship with his daughter-in-law Tamar (Gen 38). It is significant that
several women are mentioned in this genealogy, usually reserved for fathers and sons. In
addition to Tamar, Matthew mentions Rahab (Josh 6:25) and Ruth (Ruth 4:17–22), Gentile
women who were included in the messianic line by God’s grace.
Son of David (1:7–15)
Verse six brings the genealogy to David, described not insignificantly as “the king.” David
was God’s chosen king, to whom God promised that one of his descendents sitting on the
throne forever (2 Sam 7:12–13). The line continues through Solomon, and the kings of the
southern kingdom of Judah up to the captivity. The line continues through the governor
Zerubbabel (Ezra 3:1–2; Haggai 1:1–2), and down to Joseph, the father of Jesus.
Son of Mary (1:16–17)
It is significant that Joseph is described as “the husband of Mary, of whom Jesus was born”
(1:16). The passive verb “was born” stands in contrast to the active verb “begat” which
occurs throughout the genealogy. Instead of stating that “Joseph begat Jesus” in keeping
with the pattern of the passage, Matthew says that Jesus was born “out of Mary.” The
reason for this variation is twofold: first, as Matthew goes on to explain, Joseph was the
adoptive father, but not the biological father of Jesus. However, as his adoptive father,
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Joseph passed on this right to rule as David’s son. Second, the line of Jeconiah was cursed
by God (Jer 22:24–30), but since Jesus was technically Mary’s son and not Joseph’s, he was
not under this curse. Therefore, this genealogy establishes the legal right of Jesus to accede
to the throne of David. He is the rightful King of the Jews, the Son of David.
A D IVINE B IRTH (1:18–25)

Jesus’ birth was divine in every way. Matthew gives three facts leading up to Jesus’ birth
and how they were resolved. First, Mary and Joseph were “espoused” or betrothed (1:18),
engaged but not yet married and living together. Mosaic Law and Jewish customs
understood this betrothal to be as binding as marriage, in fact prescribing capital
punishment for adultery during this period (cf. Deut 22:24).
Second, as Luke records, Mary had gone to visit her cousin Elizabeth for three months
(Luke 1:39–40, 56). When she returned, it was apparent that she was pregnant. The
obvious conclusion of all would be that she had been immoral.
This left Joseph with a dilemma: the woman betrothed to be his wife was pregnant. Besides
feeling hurt and betrayed, he had another problem. If he was to marry Mary, he would be in
effect admitting his own guilt and immorality. On the other hand, if he were to expose Mary
as unfaithful and divorce her (“put her away”), he would subject her to shame and stigma.
Joseph was a just or righteous man (1:19), devoted to God and his standards, but he was
also compassionate.
The situation was resolved by an angelic messenger who explained to Joseph in a dream
that Mary’s pregnancy was truly from God, and not the breach of morality it might have
seemed. The angel addresses Joseph as a “son of David” and gives him instruction to name
the baby Jesus, a Greek transliteration of the Hebrew name “Joshua” which means “Jehovah
saves.” Yet this “savior” or “deliverer” was not a military general like Joshua, but one who
would save his nation from their sins.
Matthew notes that the virgin birth maintains Jesus’ connection to the Old Testament: “all
this took place to fulfill what the Lord had spoken by the prophet” (1:22). This will be a
favorite refrain of Matthew. It points out that the coming of Jesus was in exact accordance
with Old Testament prophecy. He was the Old Testament messiah.
The situation was resolved: Joseph awoke, obeyed God’s angelic messenger, and took Mary
as his wife (but did not have relations with her until Jesus was born).
In conclusion, Matthew has made his case for Jesus of Nazareth, the son of Abraham, son of
David, and son of Mary. His birth establishes the royal credentials of the Messiah promised
by the Old Testament.

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A Royal Birth
Matthew 2
Having given the royal pedigree of Jesus and explained his supernatural conception,
Matthew passes over his birth in Bethlehem with one short phrase, focusing instead on
Herod, the king appointed by Rome (2:1). Herod receives royal visitors from the east that
have come to pay homage to the newborn “king of the Jews” (2:2). This chapter continues
two themes Matthew introduced in the first chapter: the emphasis on Jesus’ kingly
character and the close ties Jesus’ birth had with Old Testament prophecy.
G EOGRAPHY AND F ULFILLMENT OF O LD TESTAMENT P ROPHECY (2:1–23)

This chapter also focuses on geography. Without mentioning how or why Mary and Joseph
came to Bethlehem, Matthew answers an objection raised later against Jesus’ messianic
claims: how could a Galilean be the Messiah (John 7:41–42)? Matthew uses four fulfillment
quotations in this chapter to record the geographical movement of the young Jesus.
Why Bethlehem?
Jesus was born in Bethlehem, the Davidic city, and the prophesied birthplace of the Messiah
(2:5–6; cf. Micah 5:2). After consulting with the religious leaders and theologians, Herod
sent the distinguished foreign visitors to Bethlehem with their lavish gifts for the young
Jesus. Interestingly enough, although the Jewish leaders knew the Scripture inside and out,
they did not seem the least bit interested in seeing (much less worshiping) this alleged
Messiah. King Herod was the only one who expressed any interest, although his motives
were less than pure.
A Trip to Egypt (2:13–15)
After being warned by an angel in a dream, Joseph fled with Jesus and Mary into hiding in
Egypt, staying there until the death of Herod (perhaps less than a year). After Joseph heard
that Herod had died, he came out of Egypt and back into the “promised land.” In this sense,
God called his Son back from Egypt, just as he had brought his “children,” the people of
Israel, out of Egypt (2:15; cf. Hos 11:1).
Another Sad Day in Ramah (2:16–18)
Matthew compares Herod’s slaughter of the children in Bethlehem to the mourning of the
Israelites in Ramah as they went away into captivity (2:17–18; cf. Jer 31:15). In the context
of Jeremiah 31, which Matthew quotes, Jeremiah is actually proclaiming the joy of the
restoration from captivity and contrasting it to the sadness of going into captivity. When
the nation of Israel went away into Babylon, it was a sad day for God’s people. Their king,
the son of David, was carried away captive and his sons were killed. Their temple, built by
David’s son Solomon was leveled. Their land, which God had given to them, was left
desolate. The entire theocratic kingdom that Israel had enjoyed for almost 1,000 years was
gone.

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After seventy years in captivity, God allowed Israel to return to the land. Zerubbabel and
Ezra led the people in building a temple to worship God, although not as large or as
splendid as Solomon’s (Hag 2:3; Ezra 3:12–13). The Levitical priests returned and set up
the true worship of Jehovah as his Law commanded (Neh 8:1–18). The people were
allowed to inhabit the land. But the Davidic king was no longer on the throne. Now, five
hundred years later, the Son of David, God’s Messiah, had come to restore the kingdom.
“Can Anything Good Come Out of Nazareth?” (2:19–23)
Finally, the fourth quotation formula explains that Jesus would be known as a Nazarene,
even though he was born in Bethlehem (2:23). When Joseph returned from Egypt, he was
wary of settling in the area near Bethlehem, Judea. Although Herod had died, he had
bequeathed the rule of Samaria, Judea, and Edom to his son Herod Archelaus. Another
dream from God pointed Joseph northward with his family to the city of Nazareth, in
Galilee, the city from which Mary and Joseph originally hailed (Luke 1:26; 2:4).
T HE K ING OF THE J EWS , THE S ON OF D AVID

Once again, Matthew has been making his point that Jesus of Nazareth was exactly who he
claimed to be: the Messiah God had promised in the Old Testament. Instead of disproving
his claims, geography actually supports them. As Matthew loves to point out, “All this was
done to fulfill what was spoken by the prophet.” Jesus was the Messiah, sent from God to
restore the kingdom to Israel.

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Announcing the King’s Coming
Matthew 3
To this point, Matthew has presented Jesus as the rightful Son of David, the messianic Ruler
prophesied in the Old Testament, come to restore the kingdom to Israel. His constant
refrain has been that Jesus of Nazareth has fulfilled the prophecy of the Old Testament
regarding the coming Messiah. Another point of fulfillment was the ministry of John the
Baptist. The prophet Malachi had predicted the second coming of Elijah before the “Day of
the Lord,” that time when God would judge Israel and then restore the nation. In keeping
with prophecy, Matthew demonstrates that God sent a forerunner to announce the coming
of the King: John the Baptist.
J OHN THE B APTIST P REPARES THE W AY (3:1–6)

In this chapter, Matthew introduces Jesus’ older cousin, John the Baptist, who appears in
the wilderness around Judea preaching the arrival of the kingdom of God. His message was
straightforward: “Repent, for the kingdom of heaven is at hand” (Matt 3:2). In other words,
the promised King was coming, and he was bringing the restored kingdom prophesied in
the Old Testament with him. Again, Matthew constantly appeals to “what was spoken by
the prophet” (Matt 3:3; cf. Isa 40:3). John the Baptist came as the forerunner of the Messiah
and his kingdom.
Matthew’s description of John’s attire and appearance would immediately remind a Jewish
reader of the Old Testament prophet Elijah (Matt 3:4; cf. 2 Kgs 1:8). Matthew’s attention to
the Elijah connection is significant because of Malachi’s prophecy that Elijah’s coming
would precede the Day of the Lord (Mal 4:5–6).
T HE M ESSAGE OF J OHN THE B APTIST (3:7–12)

John’s message was one of repentance: turning to God from sin demonstrated by a renewed
obedience to the Law (Matt 3:8), the prerequisite for the restoration of the prophetic
kingdom (2 Chron 7:11–22; Mal 4:6). John was calling for an inward change: regeneration.
Simply turning to their privileged ancestry was not enough, because just as God had
miraculously created a son from Abraham and Sarah’s physically incapable bodies, so he
could miraculously create a new “seed” of Abraham (Matt 3:9). A time of crisis was at hand:
the nation must repent and prepare for its coming Messiah (Matt 3:10). Those who
submitted to John’s baptism were demonstrating obedience to his command to repent in
preparation for the coming Messiah. Their baptism symbolized that they had repented and
were awaiting the Messiah, who would come with authority to judge (Matt 3:12).
J OHN THE B APTIST B APTIZES J ESUS (3:13–17)

Jesus came to the Jordan River and asked John to baptize him, which John at first refused.
John’s baptism was one that demonstrated repentance, but since Jesus was sinless, he did
not need to repent. Rather, his baptism demonstrated once again who he was and the
purpose for which he had been sent.

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The presence of the Holy Spirit “coming to rest on him” demonstrated once again his
messianic credentials. Throughout the Old Testament, God had anointed the leaders of the
theocratic kingdom with the Holy Spirit. This “theocratic anointing” was a non-salvific
ministry of the Holy Spirit given to the head of the mediatorial kingdom, consisting mainly
of gifts of administration and leadership related to his function as mediator of the kingdom.
It was an administrative function and not related to moral character. This special
enduement can be traced from the time of Moses until the baptism of Jesus Christ.
• It came first to Moses. God, speaking with Moses, mentions “the Spirit that is on you”
(Num 11:25). A measure of the theocratic anointing was also given to the seventy elders
who were responsible for administrating the rule of the mediatorial kingdom along
with Moses.
• After Moses’ death, the theocratic anointing came to Joshua (Deut 34:9). As Moses’
rightful successor, Joshua enjoyed this theocratic anointing. God promised Joshua to be
with him like He had been with Moses (Josh 1:5).
• The judges, who were local military leaders raised up by God, enjoyed the blessings of
the theocratic anointing. Cowardly men like Gideon became great leaders (Judg 6–8).
“The Spirit of the Lord was upon Jephthah” (Judg 11:29), “the Spirit of the Lord rushed
upon Samson” (Judg 14:19), and it can be inferred that the other judges enjoyed similar
blessing as they fulfilled their roles in the kingdom of Israel.
• The theocratic anointing came upon Saul, changing him from a backwards “country
bumpkin” into a dynamic leader (1 Sam 10:9; 11:6). Because of Saul’s disobedience and
rebellion, the theocratic anointing left Saul (1 Sam 16:14).
• Upon leaving Saul, it came to David at his anointing by Samuel (1 Sam 16:13). Because
of David’s sin with Bathsheba, the theocratic anointing threatened to leave David. This
is why David pleads with God, “Take not your Holy Spirit from me” (Ps 51:11). He had
seen firsthand what happened when God removed the theocratic anointing from
Saul—he became completely unfit to rule.
• The theocratic anointing came to Solomon when God appeared to him in a dream and
Solomon asked for wisdom to rule the theocratic kingdom well (1 Kgs 3:9). God
answered in an overwhelming way: “And God gave Solomon wisdom and
understanding beyond measure, and breadth of mind like the sand on the seashore”
(1 Kgs 4:29). It seems that the blessings of the theocratic anointing would also have
been available to the other legitimate kings of the Davidic dynasty.
• Finally, the theocratic anointing came upon Jesus Christ at his baptism (Matt 3:16).
Clearly, as God’s eternal Son who enjoyed unbroken fellowship with God from eternity
past, he was not “saved” or “indwelt” by the Holy Spirit; rather, this ministry of the Holy
Spirit marked Jesus as the rightful head of the theocratic kingdom in fulfillment of
Isaiah 11:2.
As the voice from heaven stated, he was the Son of God, a term indicating both his deity and
strongly alluding to his role as the Davidic ruler: “You are my Son” (Ps 2:7). Jesus’ baptism
is yet another kingdom display.

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Repent! The Kingdom of Heaven Is Here!
Matthew 4
Remember that Matthew is answering the question of Jewish Christians, “If Jesus was the
Messiah predicted in the Old Testament, why are we not now in the Kingdom?” This
overarching purpose guides Matthew’s selection of material. In this chapter, we are
introduced to the beginning of Jesus of Nazareth’s public ministry.
P ASSING WITH F LYING C OLORS (4:1–12)

Under the direction of the Holy Spirit, Matthew records Jesus going into the wilderness to
be tested for forty days (4:1–2).
Could Jesus Have Sinned?
This is a question about the impeccability of Christ. Impeccability means that he was unable
to sin. Although some might question this fact, because Jesus Christ is fully God, it would
have been impossible for him to sin. This answer gives rise to a second question:
What Point was there in His Temptation?
One might wonder, if Christ were unable to sin, what was the point of his temptation? It
seems almost ludicrous to be tempted with something one is unable to do. In order to
understand, we need to realize that Jesus Christ was both God and man. While remaining
one indivisible person, he had two distinct natures.
Therefore, Christ’s temptations were different than those of ordinary man. Since he is
infinite and holy God, the temptations must have come to him differently than to finite,
sinful man. Sin had nothing in Christ onto which it could take hold. Hebrews 4:15 says, “For
we have not an high priest which cannot be touched with the feeling of our infirmities; but
was in all points tempted like as we are, yet without sin.” The difference between Christ
and other men was that Christ did not have a sin nature. Nothing within Jesus Christ
responded to the solicitation to evil. This could be compared in a limited sense to someone
addressing you in a language you did not know. You do not have the facility to respond to
that address.
How Valid Were These Temptations?
One must always keep in mind that simply because someone is tempted does not demand
the possibility of sin. We cannot assume, however logical it may seem, that just because the
Devil solicited the Lord Jesus Christ with evil that he could have responded in a sinful way.
One must not make an unbiblical assumption, especially one that strikes at the very core of
the doctrine of Christ and salvation.
Why is it Important to Establish the Truth that He Could Not Have Sinned?
If Christ could have sinned, then he is not God. To say that God can be tainted with sin is to
blaspheme the holy person of God. Since Jesus Christ is fully God, he cannot sin. Based on
this truth, we can extrapolate along three lines:
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• Because Christ is eternally immutable (Heb 13:8; 1:11−12), he is always holy and
therefore unable to sin. Just as he was completely holy in eternity past, he remained
holy at his incarnation. While Adam was originally created holy and free from sin
but later fell into sin, Jesus’ holiness infinitely transcends that of Adam’s. Because he
is infinitely, eternally, and unchangeably the God-Man, he has always been and will
always be unable to sin.
• Because Christ is all-powerful, he could not be overpowered by sin. If Jesus could
have been overcome by sin, which is finite, then he would not be omnipotent
(infinitely powerful).
• Because Christ is one person with two natures, his divine nature cannot be overcome
by his human nature. The two natures (human and divine) cannot be mixed or
confused. If Christ’s human nature could have violated his divine nature, then he
would no longer be God.
In conclusion, it must be noted that if Christ could have sinned, he could not have been God.
If he was not God, he could not have lived a perfect life, satisfying God’s righteous
requirements, and he could not have died in our place, taking the punishment for our sin.
To say that Jesus Christ could have sinned does violence to the very core of our faith and
our salvation.
Why the Tests Then?
In addition to showing that Jesus was the Son of God, and could not sin, these three testings
fit in perfectly with Matthew’s presentation of Jesus as the Davidic Ruler, the Messiah. They
have kingdom overtones. The first temptation came as a challenge to Jesus’ God-given
mission as King: would he use his power to satisfy his own needs? Jesus responded that his
very life was to do the Father’s will (4:4–5). The second temptation challenged Jesus
regarding the proclamation of his kingdom: would he use his power to “dazzle” the people?
Jesus responded that God was not to be put to the test (4:7). The final temptation
challenged Jesus in the timing of his kingdom: would he be willing to forego suffering and
rejection to enjoy his kingdom reign immediately? Again, Jesus responded that God alone
was worthy of worship and obedience (4:10).
T HE B EGINNING OF J ESUS ’ P UBLIC M INISTRY (4:13–25)

Having completed his testing, Jesus began his kingdom ministry. The geographical location
of his ministry fulfilled Old Testament prophecy (4:14–16; cf. Isa 9:1–2). His message called
for the spiritual conditions that the kingdom required: repentance, just as John had called
for (4:17).
That Jesus was offering the genuine kingdom of God prophesied by the Old Testament is
supported by three proofs: his teaching ministry (4:23; cf. Isa 2:3), his miraculous healing
ministry (4:23–24; cf. Isa 35:5–6), and his ministry to all of geographical Israel. The
kingdom of God was “at hand”: the people of that generation actually could see the face of
the King and see with their eyes his supernatural works, which were the predicted
harbingers of His Kingdom (4:23–25).

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The Requirements of the Kingdom (part 1)
Matthew 5
Matthew’s account of the life and ministry of Jesus of Nazareth was written to Jewish
Christians to satisfy their question regarding the Kingdom of God. Even a cursory
understanding of the Old Testament reveals that the Messiah would come and set up his
kingdom on earth and reign. But Jesus suffered and died, rose again, and ascended back to
heaven. Why did he not establish his earthly kingdom?
Matthew has shown that Jesus of Nazareth is in every way qualified and proven to be the
Messiah, the Son of David, the King promised in the Old Testament. He came to the nation
of Israel, preceded by John the Baptist, proclaiming, “Repent, for the kingdom of heaven is
at hand!” (4:17).
F RONT AND C ENTER

In this first major discourse recorded by Matthew, Jesus explains and delineates the
requirements of the kingdom of heaven. The prominence of the Sermon on the Mount
discourse in Matthew’s gospel cannot be overemphasized. Furthermore, in this “crown
jewel” of the book, it is the kingdom of God that is front and center. In fact, the sermon
begins with “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (5:3). It
should be noted that while Jesus’ instruction was primarily for his disciples, there were
others in the audience (5:2). This discourse deals with the requirements for entering the
kingdom and gives the standards for living in the kingdom. Therefore, we could say that the
Sermon on the Mount gives the ethical standard not only for those who are anticipating
entrance into the kingdom, but for kingdom life as well (5:19–20).
The Application of the Sermon on the Mount
Because it assumes the kingdom is imminent and because it is addressed to Jews who are
under the Law, the sermon obviously had direct application for Jesus’ audience. It is a
further explanation of Jesus’ main message: “Repent, for the kingdom of heaven is at hand”
(4:17). It explains what it means to repent in preparation for the coming kingdom of God.
The Sermon on the Mount also directly applies to those who will be living in the tribulation
period. Since the Church age will have ended with the rapture of the Church, the seven-year
Tribulation will have a distinct Jewish flavor as the beginning of the Day of the Lord. At the
same time, because the sermon gives the standards for kingdom life, it must be directly
applicable for those living in the kingdom (the Millennium) as well.
Third, since the Sermon on the Mount gives the requirements for entrance into the
kingdom, it applies to all who will go into the kingdom following the battle of Armageddon
at the close of the Tribulation. Disciples of Jesus Christ who have persevered through the
Tribulation (Tribulation saints) will enter the kingdom (Rev 20:4–6), along with Church
saints, who will return with Christ to reign during that time (Rev 5:10). Also, Old Testament
saints will be resurrected at this time to enter the kingdom (Dan 12:2–3). The Sermon on
the Mount applies to all of these.

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The Requirement of the Kingdom: Supernatural Regeneration
The stated difference between the future New Covenant God will make with Israel and the
Old Covenant made with Israel at Sinai involves a supernatural internalizing of God’s law
(Jer 31:31–34). The failure of the Old Covenant was not in the covenant, but in the sinful
hearts of the people. However, with the New Covenant, God promises to change their
hearts so they will obey His Word.
In this discourse, Jesus examines the aspects of the Old Testament mediatorial kingdom.
The Old Testament kingdom of God (theocracy) included at least six elements—spiritual,
moral, social, ecclesiastical (or liturgical), political, and physical—that are reflected in the
future prophetic (millennial) kingdom. Jesus shows the future kingdom to be superior
because in it, God’s law is kept not merely as a physical act, but the external outworking of
a supernatural internal change. For example, while the physical act of murder was
forbidden in the mediatorial kingdom, the internal sin of anger is supernaturally dealt with
in the prophetic kingdom (5:21–26).
Only The Regenerate Will Be Part of God’s Kingdom
Notice how Jesus internalizes the requirements of the mediatorial kingdom. The spiritual
basis for the kingdom is repentance (3:2; 4:17), because only the “pure in heart will see
God” (5:8). Morally, God’s Law must be obeyed not just externally, but from the heart: not
only must physical immorality be avoided, but the lust of the heart must be dealt with
summarily (5:27–30). Socially, God will meet the needs of the poor through the generosity
of others, but those gifts will be given not for self-aggrandizement, but secretly for the glory
of God (6:1–4). Liturgically, worship will not be a hypocritical façade, but will come from a
pure heart before God and others (5:23–24). The political climate of the coming kingdom of
God will be based on the assumption that all will be regenerated, so retaliation and
punishment are inappropriate (5:38–40). Physically, God will provide every need and
hunger, nakedness, and poverty will be eliminated (6:25–34). At the close of his sermon,
Jesus describes how outward obedience demonstrates the heart (7:15–20).
T HE B EATITUDES : THE M ARKS OF R EGENERATION (5:3–12)

The “beatitudes” (so called because each one begins with “blessed”) are not, as has been
often supposed, a list of character qualities to try to emulate or add into one’s life. Rather,
they are the marks of something that is already there: regeneration. Notice how that each
one is supernatural in its origin.
First, the kingdom of heaven will be inhabited by those who are “poor in spirit” (5:3). This
bankruptcy of spirit runs completely counter to the inborn pride with which every human
is born. Only God can destroy that pride and create a new person that does all for His glory.
Second, those who “mourn,” or have a genuine remorse for their sin (part of repentance)
will be “comforted,” and receive God’s blessing (5:4). It is only God-given repentance that
qualifies one for entrance into the kingdom of God.
Third, it is the meek who will inherit the earth, contrary to what we might think (5:5). We
might suppose that it would be the strong, the powerful, or the aggressive. But what we

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realize is that those who “inherit the earth” (enter into God’s worldwide kingdom) will not
win it for themselves, but enjoy it as a gift from God their Father (an inheritance).
Fourth, those who manifest a God-given desire for righteousness will have that hunger
satisfied (5:6). Again, the desire to obey and please God is completely unnatural, but God
will implant it in those who will enter his kingdom.
Fifth, God’s kingdom will belong to those who have received his divine mercy and manifest
that by showing mercy to others (5:7).
Sixth, only those who are pure in heart will enjoy God’s kingdom (5:8). It is not an outward
or contrived piety, but an inward change of heart that marks those who will enter the
kingdom.
Seventh, God’s children demonstrate themselves to be so by carrying the good news of
God’s making peace with man to the world (5:9; cf. Eph 2:15; 2 Cor 5:18–21). The focus of
“making peace” is not so much with interpersonal relationships, as if Christians will get
along with everybody (just read the next verse!), but dealing with the ultimate need for
peace: peace with God.
Eighth, those who enter into God’s kingdom will have to persevere through difficulties
(5:10). They will not enjoy a blissful stroll into the kingdom, as some may have inferred
from the Old Testament. Rather, the hardships and persecution they will undergo will
demonstrate the supernatural preservation that God will exercise on their behalf, so that, in
the words of Jesus, he would “lose none of them” (5:11; John 6:39). For those who might be
tempted to grumble at the prospect of suffering, Jesus reminded them that godly men of
faith throughout history have persevered through difficulty (5:12; cf. Heb 11).
G OD ’ S S TANDARD H AS N OT R ELAXED (5:13–6:18)

Lest the talk about the importance of a changed heart superseding external conformity to a
law code confuse his listeners, Jesus spends the next significant portion of his sermon
making the point that God’s standard has not relaxed. In fact, it deals with heart issues
above and beyond keeping external rules.
Perfect Obedience before God and Others (5:13–20)
God demands perfect holiness in order to enter the kingdom, something of which no human
being is capable. This kind of life demonstrates to a watching world a relationship to God.
This testimony of obedience and holiness points the world to God (5:13–16). Again, Jesus
stresses that he has not come to promote lawlessness or anarchy. Rather, he came fulfilling
completely and obeying perfectly the Mosaic Law (5:17). Because God’s Word will stand,
God’s perfect standard has not been relaxed in any way (5:18–19). God’s standard has
always been perfect obedience and unsullied holiness, a righteousness that even exceeds
the Pharisees’ scrupulous Law-keeping (5:20).
Sins of the Heart (5:21–30)
To demonstrate that the kingdom of God involves more than external conformity to a law
code, Jesus emphasizes the internal nature of sin. His words complement his rebuke to the

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Pharisees, reminding them that it is not external matters which cause defilement; rather,
sinful behavior issues from a wicked heart (Matt 15:16–20). Here as well, Jesus points his
finger on the source of sinful actions: a wicked heart. The act of murder, prohibited by the
Law, stems from its equally sinful counterpart, hateful anger (5:21–26). Adultery, sinful
and prohibited by the Law, is condemned along with its internal cause, lust (5:27–28).
Jesus’ answer to sins of the heart is to deal radically and summarily with sin (5:29–30).
Sins in Relationships (5:31–48)
Next, Jesus develops the kind of relationships a regenerated heart will produce. Marriage is
treated as a covenant before God, and not simply a social custom or matter of convenience
(5:31–32). Dealings with others are based in honesty of character, and not in the severity of
an oath taken (5:33–37). Retaliation and revenge are unnecessary, because in the kingdom,
all will have God’s laws written in their hearts, and serving one another will be a privilege
and not an obligation (5:38–42). In fact, true love is another mark of a regenerate person,
because it follows the pattern of God’s love (5:43–45). It is not loving to be kind to someone
who helps you; rather, true love is demonstrated when we love those who treat us badly
(5:46–47). This is the kind of love that shows that we are God’s children (5:48).

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The Requirements of the Kingdom (continued)
Matthew 6
Jesus has been making the case in the Sermon on the Mount that the requirement for
entering the kingdom of God is a spiritual one: regeneration. This is an explanation and
clarification of his message, “Repent, for the kingdom of God is at hand.” Entering the
kingdom is not a matter of being on the right political side or having the correct ethnic
pedigree; it involves being supernaturally changed from the inside out.
Furthermore, regeneration is not an external conformity to a law code; rather, it is an
internal change whereby God grants spiritual life to the spiritually dead. The result is
obedience to God out of a heart motivated to glorify God. God’s standards have not been
relaxed; rather, they are now obeyed from the heart, and not merely as a matter of ethnic or
liturgical compunction.
Even Good Deeds are Motivated by a Changed Heart (6:1–18)
At the end of chapter five, Jesus showed how the root of evil actions is an evil heart.
Similarly, the root of good deeds should be a regenerate heart. Doing good for the poor,
commanded by the Mosaic Law, was not something to be done for show (6:1–2). Rather, it
could be done completely anonymously, because it was an act of service to God and from a
heart of love for God, not a desire to be seen by others (6:3–4).
Praying also should come from a heart of worship to God, and should not be words spoken
to impress others (6:5–8). Jesus gave them a model prayer in which he prayed for the
honoring of God’s name (6:9), the coming of the earthly kingdom of God (6:10), daily
provision of our needs (6:11), forgiveness of sins (6:12, 14–15), and victory over sin (6:13).
This prayer was not made for the sake of those listening, but an earnest bringing of
spiritual requests to God.
Fasting, commanded by the Law and practiced fastidiously by the Pharisees, was not to be a
badge of spiritual honor (6:16). Rather, it was an act of devotion and worship to God,
coming from a heart that desired to please God (6:17–18).
M ONEY AND P OSSESSIONS (6:19–34)

In this section, Jesus spoke extensively on money and possessions. He did not preclude his
disciples from having or obtaining possessions; rather, he assumed they would have them.
Jesus’ words speak to the believer’s attitude toward money and possessions.
Do Not Allow Obtaining or Having Possessions to Usurp God’s Place (6:19–24)
While Jesus does not prohibit obtaining material possessions, he warns his listeners to
understand their temporary nature (6:19). Because they will not last, he commands us to
place our ultimate affection and efforts on eternal things (6:20). The things you treasure
invariably indicate where your heart is, and placing temporal things ahead of God is not
only foolish, it is idolatrous (6:21).

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If our focus is obscured by possessions and material things, we suffer a spiritual blindness.
However, a proper understanding of the place and usefulness of possessions enables us to
see clearly and live properly (6:22–23). God alone must be worshiped above all. One cannot
claim to love God and yet love money—we can only serve one master (6:24).
Do Not Allow the Lack of Possessions to Detract from God’s Promises (6:25–34)
Having and obtaining money or possessions can distract us from worshiping and
treasuring God as we ought. However, the lack of possessions can also cause us to lose
focus on God and his promises. Worry is essentially placing (the lack of) money ahead of
trust in God. Therefore, we should not worry about our physical needs (6:25). Just as God
gives life, so he will care for our needs. He cares for the smallest birds and provides for
their food; will he not care for us (6:26)? Furthermore, worry is futile, completely unable to
provide for our needs (6:27). God cares for lilies that bloom for a short time, and he will
care for us as well (6:28–30).
It is a lack of faith that worries about our physical needs (6:31) like the unsaved people
who do not trust in God (6:32). Rather, we should place obedience to God as our first
priority, and allow God to care for our needs as he sees fit (6:33). Worry has no place in a
believer’s life: besides, there is always something to worry about (6:34)!

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The Requirements of the Kingdom (continued)
Matthew 7
This chapter brings the conclusion of Jesus’ Sermon on the Mount, given to his followers to
explain the requirement for entering into the kingdom as well as living in the kingdom. In a
word, the kingdom of God belongs to those who have been regenerated, not necessarily to
an ethnic group or those who keep a certain law code.
T HE E VIDENCE OF T HOSE WHO WILL I NHERIT THE K INGDOM (7:1–27)

A frequent theme in the Sermon on the Mount has been the external demonstrations of the
internal change of heart. Although the requirement for entering the kingdom of God is
regeneration, a spiritual change, it always brings about a change in behavior.
Honesty about one’s sinfulness (7:1–6)
Jesus first mentions a hypocritical judging of other people (7:1). Oftentimes this verse is
used to prohibit any mention of another’s sin, but Jesus’ condemnation is not of the act of
pointing out sinfulness, but rather, a failure to acknowledge one’s own sinfulness (7:3–5).
In essence, the hypocrite has pronounced judgment on himself (7:2). Furthermore,
although we should confront sin, it should not surprise us when others do not embrace or
even understand the spiritual requirements of the kingdom (7:6; cf. Prov 26:4–5).
A relationship with God as Father (7:7–11)
Those who have experience a spiritual rebirth are God’s children, and have the right to call
God Father. They can ask boldly and candidly, knowing that God will hear and answer their
prayers (7:7–8). It is on the basis of this relationship to God as Father that we can come to
God and ask with confidence (7:9–11).
Regeneration will produce good works (7:12–23)
Jesus has been quite clear that while the requirements for entering the kingdom are
internal (regeneration), the requirements for living in the kingdom are external (good
works). This internal change is marked by a desire to act in the best interest of others, and
not selfishly (7:12).
Those who will enter the kingdom do not comprise the majority; rather, the entrance is
through a narrow gate, and not many go in (7:13–14). Therefore, we should not be
surprised to find that many will oppose and reject the Word of God.
Jesus warned his followers about false teachers, who would look like “sheep” but actually
be “wolves.” In other words, they would appear to want to help, but their true desire would
be to destroy (7:15). How were Jesus’ followers to recognize these dangerous people? They
would know the hearts of these people by their actions (7:16). Just as the fruit of a tree
shows clearly what kind of tree it is, so the actions of men shows what kind of heart he has
(7:17–20).

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Again, Jesus makes a point of saying that many will not enter the kingdom, and we might be
surprised at those who do not (7:21). Simply professing that one is a follower of Christ does
not change the heart. In fact, they may even feign “sheep-like” acts that will deceive many
people (7:22). But in the end, Jesus will denounce them, saying he never had any
relationship to them (7:23).
Regeneration is marked by obedience (7:24–27)
On the other hand, those whose lives are marked by obedience demonstrate that they are
“wise” (7:24). They will not find their professions exposed by Jesus in the day of
judgment—they will persevere (7:25). However, those who do not listen will be exposed by
their disobedience, and they will suffer eternal loss (7:26–27).
T HE RESPONSE OF THE C ROWDS (7:28–29)

Those who heard Jesus’ discourse were amazed at how he taught and applied the Law with
authority (7:28–29), dealing with internals and not merely externals. Indeed, he taught the
Law as one who did not come to abolish the Law or the Prophets but to fulfill them (5:17).
The King came “fulfilling all righteousness” (3:15) and satisfying every one of the Law’s
demands. While the Mosaic Law demonstrated man’s inability and sinfulness, it pointed out
the Son of Man’s perfection and holiness. The Sermon on the Mount demonstrates that
while God’s standard has not relaxed, the coming kingdom will involve people who have
been changed from the inside out.

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Kingdom Miracles
Matthew 8–9
In the next few chapters of his gospel, Matthew continues to marshal support that Jesus
was the messianic Ruler, the Son of David. He does so by detailing the miraculous works
that Jesus performed. These miracles prove beyond any doubt that Jesus was who he
claimed to be: the Messiah prophesied by the Old Testament.
As mentioned earlier, the prophets spoke of supernatural miracles of healing that would
accompany the coming of the kingdom of God: “Then the eyes of the blind shall be opened,
and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue
of the mute sing for joy” (Isa 35:5–6a). Matthew catalogs several of Jesus’ miracles in
chapters eight and nine to demonstrate that Jesus’ messianic claim was in complete order
with Old Testament prophecy (8:17; cf. Isa 53:4).
However, as Jesus himself hinted at in the previous chapter, not all would accept him or his
message. In fact, the majority of people would reject him and the way to eternal life (cf.
7:13). The undercurrent of rejection begins to build in these chapters, leading ultimately to
the Jewish leaders’ rejection and their blasphemy against the Holy Spirit in chapter twelve.
M IRACLES FROM THE H AND OF THE M ESSIAH

Jesus’ healing ministry is given as proof of his fulfillment of Old Testament prophecy (8:17;
cf. Isa 53:4). Each miracle recorded by Matthew seems to have special significance. Jesus
demonstrated his royal claims by healing a leper (8:1–4), significant because leprosy was
both a physical disease and a moral defilement under the Mosaic Law (cf. Lev 14). He
recognized the faith of a Gentile solider and healed his servant (8:5–13), pointing out his
ultimate ministry beyond Israel (he was the “son of Abraham,” in whom all the nations of
the world would be blessed). In fact, in the aftermath of this miracle, he states again to the
amazement of the Jews that the kingdom of God would not only include some Gentiles, but
it would exclude some Jews (8:11–12). The key is of course what Jesus had been teaching:
the kingdom of God is entered only by those who have been regenerated by God.
Jesus calmed the Sea of Galilee, a supernatural and undisputable act (8:23–27). He cast
demons out of two men, demonstrating his superiority to evil spirits (8:28–34). Jesus not
only healed people of illness, he actually reversed the effects of disease by healing a
paralytic (9:1–8) and raising a girl from the dead (9:18–26). These two miracles
demonstrate Jesus’ power over sin and its effects, the ultimate effect of which is death.
Jesus also healed blind men who demonstrated their faith in his messianic credentials
(9:27–31), two men who were able to ‘see’ more than those who had sight. He healed a
demon-oppressed mute man (9:32–34). Jesus demonstrated his sovereignty over nature,
demons, sin, and death.
I SRAEL R EFUSES TO B ELIEVE

Running below the surface of Matthew’s kingdom miracle theme in these chapters is a
possibly surprising subtheme: Israelites who knew the Old Testament and were ostensibly
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looking for the kingdom of God saw these undeniable demonstrations of kingdom power
but refused to believe.
Rejection by His Disciples
In response to some who expressed interest in following him, Jesus demanded that they
forsake all to be his disciple (8:19–22). The costs of discipleship are high, and not all were
prepared to pay the price. However, others were, such as Matthew’s account of his own
calling by Jesus (9:9). He was one who realized the depths to which Jesus stooped to call
him.
Rejection by the People
While the crowds were amazed by Jesus’ displays of power, we do not see them running
after Jesus and placing their faith in him. Rather, the multitudes seemed to follow at a
distance just to see what he would do next. When put on the spot, they demonstrated that
they were not prepared to repent of their sin and believe that Jesus was the Messiah. After
Jesus cast the demons out of the maniacs, the Gadarenes (like the demons) begged Him to
leave them alone, apparently more put out by the loss of their pigs—not exactly a kosher
occupation for Jews (8:34). The crowds laughed in mockery when Jesus said the dead girl
was sleeping—a clear reference to the fact that he was about to go in and “wake” her
(9:24).
Rejection by the Leaders
Matthew demonstrates beyond all doubt that the ultimate blame for Israel’s rejection fell
upon the religious leaders, the scribes and Pharisees. He records that the scribes silently
and arrogantly questioned Jesus’ credentials and accused him of blasphemy when He
healed the paralyzed man and forgave his sins (9:3). The Pharisees complained loud and
long when Jesus ministered to social and religious outcasts (9:11) and refused to follow
their rabbinic traditions of fasting (9:14).
Finally, although nothing like this had ever been seen in Israel (9:33), the religious leaders
began to attribute his supernatural authority to demon possession (9:34). The kingdom of
God was at hand, but Israel was rejecting her king.

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Messengers of the Kingdom
Matthew 10
Jesus’ ministry to the nation of Israel was not carried out alone. He chose twelve men to
follow him and learn from him, and ultimately, sent them out to proclaim who He was and
what Israel’s response should be.
J ESUS S ENDS H IS A POSTLES TO P ROCLAIM THE K ING AND H IS K INGDOM (9:35–10:15)

This sending out of the apostles to minister is much different than missionary work in the
New Testament church. These apostles were sent out to Israel alone, rather than to “all
nations” (cf. 28:18). They were sent out with a specific message for Israel, a specific appeal
to accept Jesus of Nazareth as her Messiah.
The Harvest is Plentiful (9:35–37)
As Jesus ministered throughout the cities of Israel, teaching and healing, he had compassion
on the crowds because they were confused and dispirited (9:35–36). This statement is an
indictment of the Jewish religious leaders, who instead of leading the people left them like
sheep without a shepherd. Jesus pointed out to his disciples the great need and the scarcity
of workers, instructing them to pray for laborers (9:37–38). In the next chapter, their
prayers would be answered.
The Ministry of the Apostles (10:1–15)
Calling together the twelve disciples that had been his closest associates, Jesus imparted to
them his authority over demons and sickness and sent them out to continue doing what he
was doing (10:1). These twelve men had been with Jesus for almost two years, observing
his ministry and hearing his teaching (10:2–4). Now he was sending them out to expand his
ministry to the farthest reaches of Israel (10:5). This is significant, because Matthew is
about to outline Israel’s rejection, and the reader cannot object that Jesus ministered in a
corner and perhaps the nation did not really know who Jesus was.
The message of Jesus’ disciples was the same as Jesus’ and John’s: “Repent, for the kingdom
of God is at hand” (10:6–7; cf. 3:2; 4:17). Their kingdom message was accompanied by the
same kingdom miracles: healing disease, curing leprosy, casting out demons (10:8). They
were to go as itinerant prophets, and the people were to care for them (10:9–15).
J ESUS ’ M ESSAGE TO H IS A POSTLES (10:16–42)

Again, lest the disciples think that all Israel would gladly accept Jesus as their Messiah,
Jesus cautions them against lofty expectations. The nation of Israel would persecute them
because of their connection to him, but God would reward them for their ministry.
Ministry and Persecution (10:16–39)
Jesus predicted the outcome of their ministry before they went out: they would be
persecuted and rejected (10:16–18). However, God would protect them in their times of
difficulty; they were to persevere in their faith in him and continue ministering (10:19–23).
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The reason they would be treated so badly was because of their identification with Jesus,
but he challenged them not to be afraid to follow him openly and boldly. He reminded them
that by identifying with him, they were bound to him in persecution (10:24–25). The truth
in which they trusted however would ultimately be vindicated (10:26). Furthermore, the
worst thing that could happen to them was to be killed (10:28). However, Jesus reminded
them that God was in control of all things and He cared for them intimately (10:29–30).
Therefore, they were to follow Christ openly; no one was to wonder if they were disciples
of Jesus Christ (10:31–33). Furthermore, they were to proclaim Christ boldly and allow
nothing to hinder their witness of the Messiah (10:27).
Once again, Jesus takes pains to make clear to the disciples that they will face opposition
because of his polarizing character (10:34). Families and relationships would be divided
over their love or hatred for him (10:35–36). Ultimately, Jesus demanded first place in their
allegiance; as he said earlier, no one can serve two masters (10:37). Following Christ means
allowing one’s own dreams and ambitions to die, and living for Christ alone (10:38–39).
Ministry and Rewards (10:40–42)
Jesus’ reminders were not all gloom and doom: he concludes his words to the disciples with
the promise of rewards for those who love and serve him. Even the smallest act of ministry
in Jesus’ name would receive a full reward (10:42). Following Jesus meant giving up life in
the here and now and striving by faith for future and eternal reward.

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A Growing Swell of Rejection
Matthew 11
The first part of Matthew’s argument has been made: Jesus of Nazareth was the promised
Messiah, the Davidic Ruler. This was proven by his fulfillment of Old Testament prophecy
and his miraculous works. As Jesus answered John the Baptist’s disciples, he did the works
the Old Testament prophesied the coming King would do, and everything about his person
and ministry fulfilled the Old Testament (11:2–6). Now Matthew’s burden is to show why
the kingdom of God is now in abeyance: the nation of Israel repeatedly and officially
rejected both the King himself and his offer of the prophesied kingdom.
T HE G ROWING REJECTION OF THE K ING (11:1–24)

In contrast to the generally positive tone of the first ten chapters, Matthew’s description of
the growing opposition to Jesus and his ministry sounds an ominous note. This is not to say
that there was no previous opposition (cf. 9:34), but now the dissent began to grow more
apparent and more organized, culminating in full-blown rejection of Jesus and his ministry.
Questions from Disciples of John the Baptist (11:1–19)
John the Baptist, who was in prison, sent some of his disciples to Jesus to ask him a
question. John knew the Old Testament, and he had heard of Jesus’ miracles (11:2). He
wanted to make sure of Jesus’ identity: was he “the One who is to come” (11:3)? Jesus’
answer pointed again to the kingdom miracles in direct fulfillment of Old Testament
prophecy (11:4–5; cf. Isa 35:5–6; 61:1). Those who realized and believed who Jesus was
enjoyed God’s blessing (11:6).
Jesus’ aside to the crowds about John the Baptist indicates that John was not merely
another prophet, but the “messenger” predicted by Malachi who would officially precede
the Messiah, yet another affirmation of His kingship (11:7–11; cf. Mal 3:1). Should the
nation accept the King and his kingdom, John the Baptist would be “Elijah,” the forerunner
of the Day of the Lord (11:13–14; cf. Mal 4:5). However, Jesus indicted the people for their
rejection of both John the Baptist and himself (11:16–19). Here the King had come,
preceded by the official kingdom messenger, and the people had refused to believe. The
explosiveness with which Jesus had burst onto the scene and the obvious nature of his
kingdom claims were actually turning people away from him. For those who had ears to
hear, Jesus was the Messiah.
A Woe to Those Who Would Not Repent (11:20–24)
However, the general response of the cities of Israel was rejection. Israel had witnessed the
mighty works of the Messiah, but they failed to repent, the basic demand of the gospel of
the kingdom: “Repent, for the kingdom of God is at hand” (11:20–24; cf. 4:17). Their
rejection was more acute than even the pagan cities of Tyre and Sidon, which had been
destroyed by God’s judgment (cf. Isa 23). With the privilege of increased revelation, there
was increased accountability. Lest other cities proudly boast, Jesus said that even the

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immorality of Sodom and Gomorrah would have been forgiven if they had repented, but
because of their failure to repent, the cities of Israel would be punished along with Sodom
and Gomorrah (11:24)
F EW E NTER THE N ARROW G ATE (11:25–30)

For those who did not reject the kingdom, Jesus thanked his Father for revealing his person
to those who believed on him (11:25). Those who saw Jesus’ works and believed that he
was the Son of God did not reveal superior character or intellect; rather, they demonstrated
the gracious election of God (11:26–27; cf. 16:17). Those whom God graciously allowed to
see Jesus for who he really was would enjoy rest at the hand of the King, the Son of God
(11:28–30).

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Rejected By His Own
Matthew 12
Matthew is answering the question of second-generation Jewish Christians who know the
Old Testament prophecies about the Messiah and his kingdom. They want to know, if Jesus
was the Messiah, why are we not in the kingdom? Matthew has taken great pains to
demonstrate that Jesus was the Messiah, the King, the Son of David. However, Israel
rejected her Messiah. Chapter twelve outlines the zenith of the nation of Israel’s rejection of
her Messiah, culminating in the unpardonable sin, the blasphemy against the Holy Spirit.
T HE B EGINNING : D ELIBERATE C ONSPIRACY (12:1–14)

The main antagonists of Jesus during his earthly ministry were the religious leadership of
Israel, the scribes and Pharisees. They confronted Jesus and his disciples for plucking and
eating grain on the Sabbath (12:1–8) and opposed him when he healed a man with a
withered hand on the Sabbath in a synagogue (12:9–14). Neither of Jesus’ actions were
violations of the Old Testament Mosaic Law, but the Pharisees’ legal accretions and
additional requirements mandated even the most intricate of details. Because of his refusal
to follow their prohibitions (12:1, 13), and his biblical arguments against them (12:3–5,
11–12), the Pharisees were enraged. However, the full vent of their anger seemed to be
directed against his bold messianic claims: He was the “lord of the Sabbath” (12:8) and he
made authoritative pronouncements on what could be done on the Sabbath (12:12). The
result was that the Pharisees began actively plotting to destroy Jesus (12:14).
T HE CULMINATION : B LASPHEMY AGAINST THE H OLY S PIRIT (12:15–37)

Jesus’ miracles fulfilled Isaiah’s prophecies that the Messiah would enjoy the blessing of the
Holy Spirit’s ministry of the theocratic anointing. His healing miracles pointed directly to
the Holy Spirit’s work, as those so well-versed in the Old Testament Scriptures should have
seen (12:17–21). However, instead of acknowledging the work of the Holy Spirit of God,
they attributed it to Satan!
Blasphemy against the Holy Spirit (12:22–32)
As Matthew had mentioned earlier, the Pharisees had previously accused Jesus of casting
out demons by Satan’s power (9:34). As Jesus cast the demon out of a blind and mute man,
the people were wondering, “This cannot be the Son of David, can it?” (12:23). This
question indicates some doubt on the part of the crowd about whether Jesus actually was
the Messiah. The Pharisees had already been upset by Jesus’ claims to be the Messiah (cf.
12:8), and they retorted that Jesus cast out demons by the power of the prince of the
demons (12:24). In other words, they charged that Jesus was able to exercise authority
over demons because he was one of them—attributing the Holy Spirit’s work to Satan.
Jesus responded carefully and thoroughly to their charge, answering even their unspoken
thoughts (12:25). First, asserting that Satan was undermining his own kingdom was foolish
(12:26). Furthermore, “approved” Jewish exorcists cast out demons—by whose power
were they casting out demons? (12:27). The conclusion should have been unmistakable:
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Jesus of Nazareth was performing undeniable kingdom miracles by the power of the Holy
Spirit in clear fulfillment of the Old Testament, demonstrating that “the kingdom of God has
come upon you” (12:28). Many have tried to use this verse to show that the kingdom of God
prophesied was being “replaced” by a merely “spiritual kingdom” that would reside
“within” people instead of coming to earth in a literal way. The best way to understand
Jesus’ words is that he is saying that “the kingdom of God has come to you.” In other words,
Jesus did not come merely telling Israel of the kingdom (like John the Baptist); rather, he
came bearing the kingdom, and to follow his ministry was to follow the kingdom of God.
Jesus’ miracles provided an unassailable case for his role as the Davidic Ruler. By rejecting
the King, they were rejecting the kingdom of God, and worse, ascribing its power to
demons. This was not just slandering a man of God, but blaspheming the Holy Spirit and his
miracle-working power, a sin that carried eternal ramifications (12:31–32).
The Indictment against Israel (12:33–37)
The religious leaders had not accidentally or mistakenly rejected the Messiah; rather, they
were demonstrating by their actions the evil of their hearts. As Jesus had said in the
Sermon on the Mount, the fruit proves the identity of the tree (12:33). Their words of
rejection against God’s Son demonstrated the unbelief and rebellion of their hearts
(12:34–35). Their words were not only an indication, they were proof of their unbelief and
anything they said could and would be used against them in the final court of God’s
judgment (12:36–37).
T HE A FTERMATH : W IDESPREAD REJECTION BY F RIENDS AND F AMILY (12:38–50)

Some of those who rejected Jesus were demanding a sign, proof that he was the Messiah
(12:38). Jesus’ entire earthly ministry to this point had been a sign, pointing them to repent
of their sin and believe in Jesus as their Messiah. The only “sign” Jesus gave them was
Jonah, a man who was swallowed by a fish, and then proclaimed God’s mercy to Nineveh. In
a similar way, Jesus said, he would be “swallowed up” by the earth for three days
(12:39–40). However, along those lines, Jonah’s message of God’s coming judgment was
met by the Ninevites’ repentance, but the Israelites of Jesus’ day refused to repent (12:41).
Furthermore, the Queen of Sheba, having travelled many miles to come and hear the
wisdom of Solomon, was amazed by it (cf. 1 Kgs 10:5). When the Israelites had opportunity
to hear even greater wisdom from a Davidic king, they refused to listen (12:42). The
people’s external “religiousness” was even worse than being irreligious (12:43–45).
Not only was Jesus rejected by the people and their leaders, his own family turned away
from him (12:46–47; cf. 13:53–57). In another reminder that the requirement for entering
the kingdom is spiritual and not physical, Jesus said that those who manifested a
regenerate heart were rightly related to him, not just those related biologically (13:48–50).
The kingdom of God was being offered with all of the attending signs and miracles, and still
the people of Israel refused to repent. This is Matthew’s answer to his readers’ question,
“Where is the kingdom now?” “Why was the kingdom said to be near and then after
Matthew 12 was never again announced as being near in Jesus’ ministry?” The answer is
that Israel rejected Jesus as the Messiah.

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Kingdom Parables
Matthew 13
After the pointed rejection by the religious leaders, Jesus’ teaching of the kingdom of God
took the form of parables. This shift in the Messiah’s public ministry seems to indicate that
God had passed judgment against this “evil and adulterous generation” (12:39). The
judgment is seen in the teaching of parables, which accomplished two ends: first, they
revealed truth about the kingdom of God to his disciples, and second, they concealed the
truth from those who had rejected the King and his kingdom (13:10–13). This again was in
fulfillment of Old Testament prophecy (13:14–15; cf. Isa 6:9–10).
A P ARABLE TO E XPLAIN THE P ARABLES (13:1–23)

Jesus’ first parable given to the people is significant, because it actually teaches about the
nature of the parables. In the main, the parable of the sower teaches that the kingdom of
God was not being rejected because of some defect in the kingdom itself or even in the
proclamation of the kingdom message; rather, the problem was the “soil” of the hearts of
those who heard the message (13:3–9; 18–23). The same seed that brought forth fruit in
good soil (13:23) was snatched away, burned up, and choked out in the bad soils.
This was the very reason he was speaking in parables. The parables were not only
illustrations, given to clarify the message. Rather, they were given to hide the truth from
those who were under God’s judgment (13:13–15). At the same time, they revealed the
truth to those whom God had chosen (13:11–12, 16–17).
T HE P ARABLES OF THE K INGDOM (13:24–52)

In the parables that Matthew records, Jesus sets forth the mystery of the kingdom of God:
that is, the kingdom of God would be withheld during an interregnum, the period of time
between its rejection and future acceptance. Here Jesus not only changes the method of his
teaching (parables) but also introduces new content to his message (a “mystery” in the
biblical sense is something that was previously hidden and now revealed).
The Kingdom’s Coming has been Postponed (13:24–43)
While Jesus previously had been announcing that the kingdom of God was “at hand,” he
now explains that there will be a period of time (an “age”) that must run its course before
the kingdom can come about. The kingdom is no longer “at hand”; rather, it is coming “at
the end of the age.” During this interregnum, the time period until the “close of the age”
(13:39), the children of the kingdom (believers) and the children of the evil one
(unbelievers) will exist side by side (something that cannot be said about the kingdom). It
might be difficult to tell professors from possessors during that time, but all will be sorted
out and the regenerate will enter into the kingdom of God (13:24–30, 36–43, 47–50). The
Jews had studied the Old Testament; they knew judgment would precede the arrival of the
kingdom (cf. Ezek 20:33–38). To say the kingdom was near meant that judgment was as
well. But now Jesus explains that a new age would intervene before the coming of that
judgment.
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Furthermore, although the kingdom’s coming thus far had been humble and inauspicious,
and although Israel had rejected and despised her Messiah, Jesus’ second coming to
establish his worldwide kingdom would be “in power and great glory” (13:31–33; cf.
24:30). This points out again that something has changed in Jesus’ kingdom message.
The Kingdom’s Coming will be Precious (10:44–45)
Those to whom God revealed the glory of his coming kingdom would give up everything to
enter it (13:44–45). As Jesus had previously told his followers, “Whoever loves father or
mother more than me is not worthy of me, and whoever loves son or daughter more than
me is not worthy of me” (10:37; cf. 38–39).
Clearly, a new age would take place before the kingdom came as prophesied, initiated by
Israel’s rejection of the King and his kingdom. The significance of the kingdom parables in
Matthew is the difference between Jesus’ message of the kingdom of God before and after
his rejection.
T HE C ONTINUED R EJECTION OF THE M ESSIAH (13:53–58)

Following the kingdom parables, Jesus continued to travel and teach the people. As he
returned to his hometown of Nazareth, he found continued opposition and rejection. While
they were amazed by his teaching and miracles (13:54), they resented him because he was
“only a country boy” (13:55–57). As a result, Jesus curtailed his kingdom ministry in his
own hometown.

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More Kingdom Miracles
Matthew 14–15
Matthew continues to demonstrate that Jesus was who he said he was by listing several
miracles that Jesus did. These signs should have been ample evidence to anyone watching
that Jesus was the messianic King, the Davidic Ruler promised in the Old Testament.
T HE P LIGHT OF THE K INGDOM M ESSENGER (14:1–12; 15:1–20)

Matthew continues to document the growing tide of opposition to Jesus and his ministry.
He recounts the death of John the Baptist, murdered by Herod the tetrarch (14:1–12). This
was not only a travesty of justice, but also the rejection of the official kingdom messenger.
Jesus apparently grieved not only for John, but also for the nation of Israel who was
rejecting her king (14:13).
Another Confrontation with the Religious Leadership (15:1–20)
Jesus again confronted the religious leaders over the issues of extra-biblical traditions
(15:1–2). While they were concerned with a ceremonial and external cleansing, Jesus again
demonstrated that the cleansing he advocated came from within and cleansed first the
heart, and then the actions (15:10–20).
A BUNDANT F OOD : A S IGN OF THE K INGDOM (14:13–21; 15:32–39)

Matthew also records two miraculous feedings of great multitudes. In two similar
instances, Jesus first fed 5,000 men along with their families from just five small loaves of
bread and two fish. The result was that all were satisfied and there were twelve baskets of
leftovers (14:14–21). A second time, he fed 4,000 men with their families from seven loaves
and “a few small fish.” This time there were seven baskets remaining after all had their fill
(15:32–39). These miraculous feedings were kingdom miracles: one of the prophesied
kingdom blessings was an abundance of physical food for the nation (Ezek 34:29; Amos
9:13). Jesus was once again demonstrating that he was the promised Davidic Ruler.
A BOLISHING D ISEASE : A S IGN OF THE K INGDOM (14:34–36; 15:21–31)

Furthermore, his continued miracles of healing prove the same. Jesus literally abolished the
effects of disease and sickness in entire regions by his healing power (14:34–36). Not only
were the recipients of these miraculous healings blessed, those who observed glorified God
(15:29–31). Again, Matthew points out the faith of a Gentile. A Canaanite woman professed
her faith in Jesus as both divine and the messianic Ruler: “O Lord, Son of David” (15:22). His
ministry to her points out once again the blessing of the Messiah to Gentiles who exercise
saving faith in him.
P OWER OVER N ATURE: A S IGN OF D IVINE P OWER (14:22–33)

Following his feeding of the five thousand, Jesus sent his disciples across the Sea of Galilee
while he stayed behind to pray (14:22–24). As the disciples crossed the sea, a storm came

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up, and in the middle of this tempest, Jesus came to them, walking on the water (14:25–26).
Naturally, they were terrified; but Jesus calmed them with his words (14:27). Peter,
impetuous as always, asked Jesus if he could walk on the water as well (14:28). Jesus called
for him to come and Peter also walked on the water (14:29). The disciples were amazed
and worshiped Jesus, realizing that only God could do something like this (14:33).

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Who Do Men Say I Am?
Matthew 16
Jesus came as the Messiah, the Davidic Ruler, in complete fulfillment of the Old Testament.
He came to the nation of Israel, but they rejected his claims, ignored his miracles, and
plotted to kill him. As a result, Jesus’ message changed from “The kingdom of heaven is at
hand” to a message consisting entirely of parables. The purpose of the parables was to hide
the truth from those to whom God had not granted it, and to illustrate truth to those whom
God had chosen.
T HE H ARDNESS OF THE R ELIGIOUS L EADERSHIP (16:1–12)

Matthew has pointed out the many irrefutable signs Jesus performed, but these were never
enough. The continued requests point to the hardness and unbelief of these religious
leaders.
Jesus Refuses a Request for Another Sign (16:1–4)
Again the Pharisees and Sadducees approached Jesus asking for a miraculous sign to prove
his messianic claims (14:1; cf. 12:38–39). Jesus reproached them for their unbelief.
Although they could interpret weather conditions and make accurate predictions, they
refused to admit the unavoidable conclusion to which Jesus’ miracles forced them: Jesus
was the Messiah, the Son of God (14:2–3). As he had said previously, the only “sign” they
were going to receive was “the sign of Jonah,” the unwilling prophet whose only message
was that of impending judgment (14:4; cf. Jonah 3:4).
The Permeating Corruption of Unbelief (16:5–12)
After this confrontation, the disciples failed to make proper arrangements for food (16:5).
In this context, Jesus warned them of the “leaven of the Pharisees and Sadducees” (16:6).
With their thoughts only on food, they took this as mild rebuke for their carelessness in
making preparation for the trip (16:7). However, Jesus made it very clear that he was
referring to the spiritual “leaven” of their unbelief, hidden from plain view but completely
permeating their every thought and word (16:8–12).
F AITH IN J ESUS THE CHRIST G RANTED BY G OD (16:13–20)

It is at this point that Matthew brings us to Peter’s confession and Jesus’ announcement of
the coming church. The significance of Peter’s faith in Jesus is contrasted by the unbelief
and incredulity of the religious leaders. Jesus makes it explicitly clear why Peter believed
and the others did not.
You are the Messiah, God’s Son! (16:13–17)
In response to Jesus’ question as to who people thought he was, the disciples responded
with all of the theories that they had heard: a reincarnate John the Baptist (cf. 14:2), the
Elijah predicted by Malachi, Jeremiah, or another prophet raised from the dead (16:14–15).

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Jesus went further, questioning the disciples on what they believed about him. Peter
responded that he believed Jesus was the Messiah, the Son of God (16:16). As Jesus
affirmed, this was the correct response, gained not by intellect or power, but by the
gracious illumination of God (16:17).
The Coming Church Program (16:18–20)
Furthermore, Jesus announced a new program for the future: “I will build my church”
(16:18). It is important to note that the founding of the church was still future to this time.
In the coming church, the apostles would play a foundational role (cf. Eph 2:20). This still
forthcoming assembly of believers would enjoy a role of ruling authority (the “keys to the
kingdom”) in the coming kingdom (16:19; cf. Rev 5:10). These declarations were to be kept
hidden, since Jesus was no longer openly proclaiming his messiahship (16:20).
A N U NEXPECTED P ATH TO THE K INGDOM : T HE C ROSS (16:21–28)

It is here that Matthew records Jesus’ first prediction of his death. The disciples had
affirmed that Jesus was the Son of God and the Davidic Ruler. Surely they expected this
meant Jesus’ ultimate purposes would prevail and he would usher in the promised
kingdom in spite of the plotting and scheming of the religious leaders. However, Jesus
surely surprised them by telling them he would actually be overcome by his enemies and
killed, although he would rise again (16:21). In fact, the shock was so great that Peter
refused to accept it, telling Jesus that he would personally protect him (16:22). This was a
gross misunderstanding of the death of Jesus; it would be an integral part of God’s plan, not
a hindrance to it (16:23).
Not only would Jesus’ path take him to a physical cross, following Jesus would bring every
one of his disciples to the cross. The cross was a place of agonizing death and torture,
where life was practically “wrung out” of a person. Jesus said that his disciples would have
to put their own desires and lives to death in the same grueling way (16:24). Trying to
protect themselves (avoiding the cross) would mean losing the life they hoped to gain
(16:25). This physical life means nothing compared to eternal life (16:26). Furthermore, at
the end of this age, Jesus would return in glory and judgment (16:27). In fact, some of the
disciples present would see what that glory would look like very soon (16:28).

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A Glimpse of the Coming Kingdom
Matthew 17
Matthew has carefully documented the rejection of the nation of Israel, including religious
leaders, the people, Jesus’ family and friends, and even some of his disciples. However, he
has also recorded the great statements of faith made by his own disciples. Jesus continued
to reveal to them something unexpected (to them) in God’s kingdom plan: the cross.
However, to reassure them that the cross would not be the undoing of the promised
kingdom, Jesus told them that some of his very disciples would see the kingdom soon.
T HE TRANSFIGURATION : A K INGDOM F ORETASTE (17:1–13)

Jesus had told his disciples, “There are some standing here who will not taste death until
they see the Son of Man coming in his kingdom” (16:28). Immediately, Matthew records the
transfiguration of Jesus (17:1–2). This was not merely Jesus “showing off”; rather it was a
preview of the glory of the coming kingdom of God.
This supernatural display featured several elements with kingdom overtones. First, this
display of kingdom power was tangibly felt: they heard the voice and they saw the
brightness. It was not a “spiritual reign of God in man’s heart,” but a literal, physical
phenomenon.
Second, the presence of Moses with Jesus is significant, since Moses was the mediator of the
covenant at Sinai, the initial constituting of the Old Testament kingdom (17:3). Once again,
it seems clear that the kingdom of God which Jesus proclaimed would be a restoration of
the Old Testament theocracy. Elijah was also an Old Testament character who was
prophesied to be the precursor of the Messiah (cf. Mal 4:6) and one who performed many
miracles as a prophet calling the people back to God’s Law. However, Jesus eclipses them all
(17:4–5).
It is also significant that in this “kingdom in miniature,” there were together resurrected
Old Testament saints (Moses and Elijah) as well as living church-age saints (Peter, James,
and John). This display, recorded by Matthew, points out once again the fact that the
kingdom of God proclaimed by Jesus Christ was the genuine Old Testament prophetic
kingdom, rejected by Israel, but coming to be restored once again in the future.
After the vision, Jesus again commanded secrecy until after his resurrection, following his
pattern since the ultimate rejection by the leaders (17:9). His disciples followed up with
some questions regarding the “Elijah” prophesied by Malachi (17:10–11). Jesus’ response is
instructive: Elijah already came (in the person of John the Baptist), but he was rejected and
killed (17:12–13). Then Jesus again told them that this same fate would come to him as
well.
T HE C ONFUSION OF THE D ISCIPLES (17:14–23)

Matthew records an incident involving Jesus’ disciples casting out demons. A man brought
his son to Jesus to cast out a demon, and the disciples attempted to exorcise the demon
first, but they were unsuccessful (17:14–16). The man brought him to Jesus and Jesus
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rebuked the demon and cast it out (17:17–18). The disciples came to Jesus later and
wondered why they could not cast out the demon (17:19). Jesus responded that they lacked
faith (17:20). Perhaps this was a high-ranking demon and the disciples did not have faith
that the power of Jesus was greater than the demon. However, Jesus used this occasion to
show that he had ultimate power over any creature and that faith in Him was justified and
absolutely necessary.
Once again, Jesus told his disciples that his kingdom, the glory of which some of them had
witnessed, would not come to pass until he had first been betrayed and murdered by the
religious leaders (7:22). The disciples’ response was confusion and distress (7:23).
J ESUS ’ A UTHORITY OVER THE TEMPLE (17:24–27)

Matthew records an example of Jesus’ supernatural power over providence. Jesus, as a
Jewish male, was required to pay a temple tax of a half shekel each year for the upkeep of
the temple (17:24; cf. Exod 30:12–14). Upon being asked if he would pay the tax, Jesus
presented Peter with a question regarding taxes (17:25). Obviously, taxes and tribute were
taken from enemies for the benefit of the king and his family (17:26). The point was this:
Jesus, as God, was not required to pay to maintain a dwelling place for God—the people
were to do that for him! However, Jesus agreed to pay the tax in order to avoid
confrontation (17:27). He had Peter catch a fish and predicted there would be the exact
amount needed in the mouth of the fish.

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Who Is the Greatest in the Kingdom?
Matthew 18–20
Jesus takes time once more to teach his disciples what kind of person will gain entrance
into the kingdom of God. The Sermon on the Mount gave a picture of a person who has a
heart regenerated by God, which manifests itself by outward obedience. Once again, Jesus
outlines these same teachings for his disciples.
T HE C HARACTER OF THE C HILDREN OF THE K INGDOM

The one who will enter the kingdom has humbled himself like a child before God (18:1–4).
It is a person who has received God’s forgiveness, and as a result, forgives others as well
(18:15–35). It is a person who exercises child-like faith in Jesus (19:13–15). It is a person
who is willing to give up all to follow Jesus (19:16–22). It is a person who receives divine
enablement—“With man, this is impossible, but with God all things are possible” (19:26).
Finally, it is a person who enjoys the gracious election of the Master (20:1–16).
T HE ALTERNATIVE TO THE K INGDOM

Jesus also points out to his disciples that to fail to enter the kingdom of God is to enter
eternal judgment. To turn another away from the kingdom is a horrible offense (18:7–14;
cf. 20:29–34). Rejecting Jesus is not simply an inconsequential choice; it is one with eternal
ramifications.
T HE F ALLOUT OF J ESUS ’ T EACHING

In this section, Matthew has shown the nation of Israel’s rejection of her Messiah and Jesus’
announcement of a new age before the coming of the kingdom. From this point on, Jesus
continues on a collision course with Jerusalem (20:17–19).

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The Kingdom Officially Offered
Matthew 21–22
Matthew’s gospel records in great detail this official and final offering of the Davidic King
and his kingdom. The Pharisees had already demonstrated their rejection of Jesus by
attributing his kingdom power to Satan and Jesus had already proclaimed the new church
age would intervene before the coming of his kingdom, but this final week before his
crucifixion was an official and final rejection of Jesus by the nation of Israel. In Jerusalem, a
majority of the nation of Israel would be gathered for the Passover. All Jewish males age
twenty and up were required to attend, so there would have been thousands on hand.
Matthew records all of these things to portray the formal and official offer (and rejection)
of the messianic King.
T HE TRIUMPHAL E NTRY (21:1–17)

The entire scene of the triumphal entry of Jesus into Jerusalem highlighted his messianic
qualifications. Jesus entered Jerusalem riding on a donkey’s colt, a kingly symbol (cf. 1 Kgs
1:33), in fulfillment of Zechariah 9:9, which Matthew quotes (21:5). The people clearly
understood the royal significance of Jesus’ entrance, spreading their coats and waving palm
branches, which spoke to his royalty. In fact, the multitudes quoted directly from Psalm
118: “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord!
Hosanna in the highest!” (21:9; cf. Ps 118:25–26). The Pharisees’ protest points out that
they knew exactly what the people were ascribing to Jesus: that he was the Davidic Ruler,
the Messiah (21:15). Jesus’ response to the Pharisees (21:16; cf. Ps 8:2) shows that he was
no longer proclaiming the kingdom of God from Old Testament Scriptures or by doing
mighty works. Rather, he was demanding a verdict from the nation of Israel (21:16–17).
Jesus’ actions during his final week demonstrated his fulfillment of all prophetic
requirements, showing he was exactly who he claimed to be. For a short time, the nation of
Israel enjoyed a sampling of the blessings of the kingdom: the Davidic King in the temple
(21:12; cf. Mal 3:1), the Word of Yahweh going forth in instruction (21:23; cf. Isa 2:2–3), the
Messiah healing the people (21:14; cf. Isa 35:4–6), the false leaders, the “greedy
shepherds,” being cast out (21:12–13; cf. Ezek 34:1–10), and even the children singing
praises to the king (21:15; cf. Ps 8:1–2).
P ARABLES OF REJECTION (21:18–22:14)

As Jesus entered Jerusalem, he cursed a fig tree that failed to bear fruit (21:18–19). The tree
is clearly a symbol for the unfruitful nation of Israel which would soon be cursed for its
unbelief and failure to “bear fruit in keeping with repentance” (3:8). Later, as Jesus was in
the temple teaching the people (21:23), the religious leaders challenged his authority, but
Jesus exposed their fear of man with a question of his own about John the Baptist’s ministry
(21:24–27). Jesus proceeded to give three “parables of rejection” in which he explained
what the nation’s rejection of the kingdom of God would mean. In the first, the parable of
the two sons, Jesus taught that genuine repentance and faith produces obedience
(21:28–32). Since the condition of the kingdom of God was repentance (cf. 3:2; 4:17), and
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the nation of Israel refused to repent and believe in Him, God would allow those who would
believe to enter the kingdom.
In the second, the parable of the tenants, Jesus taught that the ones to whom God offered
his King and kingdom (the nation of Israel) had rejected it (21:33–41). However, this did
not mean the kingdom would be canceled. Rather, it would be given to others who
demonstrated a heart of faith and repentance producing righteousness (21:42–46). The
leaders understood clearly that Jesus was referring to them, and continued seeking for a
way to arrest him. The third, the parable of the wedding feast, teaches that the blame for
the kingdom’s abeyance rested squarely on the unbelieving nation of Israel. The wedding
was prepared, but the guests were neither ready nor willing to attend. Again, the wedding
was not called off, but others who were willing were invited in their place (22:1–14).
H OSTILE E XCHANGES WITH THE R ELIGIOUS LEADERS (22:15–46)

Matthew records several exchange with the Pharisees during this final week in Jerusalem.
It seems that many such confrontations between Jesus and his opponents took place;
however, Matthew selects specific examples because of their significance to his kingdom
theme. Each of the various religious parties came to Jesus with difficult, if not impossible,
questions, but Jesus demonstrated grace and godly wisdom in dealing with each one. The
Pharisees’ attempt to entrap him in political imprudence was turned into a timeless
statement of the “duel-citizenship” that God’s people enjoy (22:15–22). The Sadducees’
unbelieving liberalism was refuted by a clear inference from the Old Testament (22:23–33).
The scribes’ theological nitpicking was turned on its ear by Jesus’ resounding command to
love God supremely and to love others selflessly (22:34–40).
A final encounter recorded by Matthew shows Jesus actually stumping the religious leaders
with a question that they, even with their vast knowledge of the Old Testament Scriptures,
could not answer, recalling Jesus asking and answering questions in the temple at age
twelve (cf. Luke 2:46–47). His question was straightforward: how could David’s descendent
be greater than David himself (22:41–45)? Appealing to Psalm 110:1, Jesus pointed out
how David referred to the Messiah as his superior, a designation inconsistent with views of
patriarchal protocol. The conclusion was obvious: the Messiah must be more than a mere
mortal. When David calls his descendent “Lord,” he was not just David’s “master,” but his
God. With this final question, Jesus left the Pharisees with a need to reevaluate their
assumptions about him. Interestingly enough, the religious leaders eventually indicted
Jesus for blasphemy because he said, “You will see the Son of Man seated at the right hand
of Power and coming on the clouds of heaven” (26:64). After this, the leaders did not dare
to ask any further questions (22:46).

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The Kingdom Officially Rejected
Matthew 23
If the previous two chapters document Jesus’ official, for-the-record offer of the kingdom to
the nation of Israel, this chapter records Israel’s official and final rejection of her king.
J ESUS ’ W OES ON THE R ELIGIOUS LEADERS (23:1–36)

While each Jew was individually responsible for rejecting the Messiah, Jesus reserves the
bulk of his vehemence for the religious leaders. These men, who knew God’s Word and
were charged with shepherding God’s people, had failed the people. In this chapter,
Matthew records Jesus’ scathing woes on the Pharisees and scribes, the religious leaders.
Abuse of God-Given Authority (23:1–15)
The scribes and Pharisees had inherited a position of spiritual authority over the nation,
but unlike Moses, they did not possess the spiritual qualifications to lead Israel. (23:1–3).
Instead of guiding the people toward godliness, they expanded the rules and boundaries to
exclude all but themselves (23:4). In so doing, they created a “super-spiritual” class that
they alone inhabited. All they did was merely to be seen by others and to cement their place
of authority (23:5–7). Their desire for man’s glory eclipsed any zeal for God’s glory. They
were more interested in titles that exalted themselves instead of glorifying God (23:8–10.
This was a destructive philosophy, because God humbles those who exalt themselves
(23:11–12).
Because of this prideful selfishness, Jesus charges the religious leaders with slamming the
door to the kingdom of God in the face of the people. They wouldn’t allow the people to
follow Jesus, and they rejected Jesus themselves (23:13). Instead of leading the people to
God, they sought only to make disciples for themselves (23:15). In spite of their positions of
spiritual privilege and authority, they had abused those positions to their own destruction,
as well as the nation’s.
Emphasis of Law-Keeping instead of Faith (23:16–28)
The religious leaders had emphasized scrupulous law keeping, but had ignored the internal
heart of faith. They made elaborate rules to avoid obeying God’s commands regarding
oaths (23:16–22) and tithing (23:23–24). They had missed the importance of obedience
from a heart of genuine faith. While externally they were flawless, they had not
experienced the internal transformation of God’s regeneration (23:25–28).
Rejection of God’s Word and God’s Messengers (23:29–36)
Furthermore, their hypocrisy extended to eulogizing God’s messengers of the past while
rejecting God’s present messengers (23:29–32). God had sent prophet after prophet to the
people, and the religious leaders had rejected all of them (23:33–34). Jesus’ generation was
not exempt from past unbelief; rather, they were guilty of all of it, from the slaughter of
Abel (cf. Gen 4:1–8) all the way to the murder of Zechariah (23:35). Because of this, they
would be subject to God’s chastening and judgment: the great Tribulation (23:36).

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J ESUS ’ L AMENT O VER I SRAEL ’ S R EJECTION (23:37–39)
Jesus’ lament over Jerusalem proves that this was a crisis in the history of Israel. Her king
had come and she was about to reject him: “How often would I have gathered your children
together as a hen gathers her brood under her wings, and you would not! See, your house is
left to you desolate. For I tell you, you will not see me again, until you say, ‘Blessed is he
who comes in the name of the Lord!’” (23:37–39). Additionally, Jesus’ weeping over his city
of Jerusalem shows that he knew the people had finally and officially rejected him and
would soon put him to death.

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The Tribulation: Kingdom Judgment
Matthew 24–25
As a result of Israel’s rejection of her Messiah, she would be subject to a time of God’s
chastening and judgment: what we commonly call the Tribulation (23:36–39). This
judgment is described in the following chapters, often called the Olivet Discourse.
Understanding Matthew’s explanation of the literal, Old Testament kingdom being offered
by Jesus, rejected by Israel, and now in abeyance until the Second Coming of Christ is
necessary to help us understand these chapters.
Two points should be kept in mind as one works through these chapters. First, all that
Matthew has said regarding the nature of the kingdom of God must not be jettisoned at this
point. The kingdom of God offered by Jesus is the Old Testament prophetic kingdom, not
the New Testament church. Second, one must remember that this discourse answers the
disciples’ questions, prompted by Jesus’ prophecy that the disciples’ generation would see
the destruction of the temple, which took place a few years later in A.D. 70 (24:1–3). First,
they asked, “When will these things [the destruction of the temple] be?” (24:3). The rest of
the discourse as recorded by Matthew answers the other two questions (which are actually
one and the same) about “the signs of [Christ’s] coming and of the close of the age” (24:3).
Therefore, in this discourse we see five groupings: signs during the first half of the
Tribulation period (24:4–14), signs during the last half of the Tribulation (24:15–28), the
coming of Christ (24:29–31), illustrations of watchfulness (24:32–25:13), and the post-
tribulation judgments (25:14–46).
S IGNS OF C HRIST ’ S C OMING IN THE F IRST H ALF OF THE T RIBULATION (24:4–14)

Regarding the signs of Christ’s coming and the close of the age, Jesus said the current age
would close with the Tribulation, part of the prophesied Day of the Lord. During the first
three and a half years of the Tribulation, Jesus told his disciples that false messiahs would
rise up and deceive many people. It would be a time of national unrest and natural
disasters, but this was not the end of the age (24:5–8). The disciples of Christ would be
persecuted, and the persecution would become so severe that professing Christians would
betray other Christians. In a time of apostasy, those who persevere until the end (the
glorious appearing of Christ) will demonstrate the genuineness of their faith (24:9–14).
S IGNS OF C HRIST ’ S C OMING IN THE L AST H ALF OF THE T RIBULATION (24:15–28)

The second half of the tribulation period, known as the Great Tribulation (24:21), would
also be accompanied by signs. The centerpiece of these signs would be so clear and obvious
that it would “serve as a signal to Israel to flee to the mountains.” The “abomination of
desolation” prophesied by Daniel (Dan 9:27) defiling the Holy of Holies would signal the
beginning of the Great Tribulation (cf. 2 Thess 2:4). Jewish believers should flee
immediately, as persecution greater than any previously known would rapidly ensue. False
messiahs would again seek to gain a following, but the coming of the true Messiah would be
unmistakable (24:15–28).

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T HE C OMING OF C HRIST AND THE I MPORTANCE OF W ATCHFULNESS (24:29–25:13)
Following the tribulation, the second coming of the Messiah would take place. His coming
would be preceded by supernatural signs in the heavens and on the earth. Celestial lights
would be darkened (24:29) and the angels would come to “harvest” God’s chosen ones
from the earth with the sound of a trumpet (24:31). Every inhabitant of the earth would see
the powerful and glorious coming of Jesus Christ (24:30). These signs were given by Christ
so his followers could be ready. Just as one can know the yearly cycles of trees, he can be
ready for the second coming of Jesus Christ (24:32–35). These judgments would come
quickly and surprise many Israelites (those of “this generation” refers to their clan rather
than that family in time). For those who are not ready, Christ’s coming in judgment will be a
terrible surprise, just like the flood swept over the people in Noah’s day (24:36–51). To
illustrate the implications of this judgment, Jesus gave three parables.
The Parable of the Ten Virgins (25:1–13)
The first parable dealt with ten virgins in a bridal party. As they awaited the arrival of the
bridegroom, they all slept, but when they were awakened, only five of them were prepared.
Those who were ready were invited to enjoy the bridal feast while the others were
excluded, just as Christ would judge mankind at his Second Coming, inviting the elect to
enter the kingdom and banishing the lost to eternal punishment (cf. 24:31).
The Parable of the Talents (25:14–30)
The second parable involved three servants entrusted with their master’s goods while he
was away. In a similar way, each of the three servants in the parable of the talents knew
their master would return, but two were ready and one was not (25:19–25). The significant
difference is that the unwise virgins missed the bridegroom’s coming and were excluded
from the wedding party, while the unprepared servant was judged and punished at his
master’s return (25:26–30). This highlights the nature of Christ’s judgment that will take
place at the end of the tribulation. Those who have exercised saving faith will enter the
kingdom, while those who are unprepared will be judged.
The Sheep and the Goats (25:31–46)
Just as Jesus will judge the nation of Israel (cf. Ezek 20:34–38), he will also judge each
Gentile based on his treatment of faithful Jewish disciples of Christ, a demonstration of
righteousness that flows from genuine faith in him (25:41–45). Those who are his true
disciples will enter the kingdom, while those who are not will go into eternal punishment
(25:46). Thus, the tribulation will be a winnowing of the nation of Israel and the Gentiles,
exposing those who are not prepared to enter the kingdom, and showing those who are.
This tribulation and Christ’s coming will be marked by clear signs. Jesus’ admonition to his
followers is to be ready.
Matthew’s detailed inclusion of this discourse is significant, considering his discussion of
the kingdom of God. By showing that the kingdom will be preceded by unmistakable signs,
Matthew proves to his readers that they have not “missed” the kingdom of God. It is still
future, and those whose faith is in Jesus of Nazareth will enter the kingdom.

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The Disciples’ Last Evening with the Messiah
Matthew 26
Jesus’ final days with his disciples show that he was the King of the Jews, rejected by the
nation of Israel, and even by his own closest followers. Jesus again predicted his betrayal
and crucifixion to his disciples (26:1–2). Just as Jesus had said, the religious leaders
gathered and plotted how to stealthily arrest Jesus with minimum attention (26:3–5). They
were helped by the disciple Judas Iscariot approaching them with an offer to betray Jesus
(26:14–15).
The focus on Jesus’ impending death continues as Matthew records an unnamed woman
anointed Jesus’ head with precious ointment (26:6–13). Instead of rebuking her, Jesus
affirms his regal character by allowing her to proceed, noting that she has prepared him for
burial (26:12).
T HE L AST S UPPER (26:17–35)

The bulk of the chapter records Jesus’ final Passover with his disciples (26:17–19). As they
were eating the Passover together, Jesus predicted that one of his own disciples would
betray him, and specifically pointed out Judas (26:20–25). The highlight of the meal was
surely Jesus’ addition to the Passover as he instituted the ordinance of the Lord’s Supper.
As he broke the Passover bread they were eating into pieces, he gave them a picture of his
own body that would be broken for them (26:26). As he gave his disciples the cup of wine,
it was a picture of his blood poured out in a violent death (26:27). It was, in Jesus’ words,
“the blood of the covenant” (26:28). The New Covenant, prophesied by Jeremiah, promised
forgiveness of sins, and Jesus said that it was by his vicarious death that the redemption
would be purchased. Furthermore, Jesus predicted his soon departing as he said, “I tell you
I will not drink again of this fruit of the vine until that day when I drink it new with you in
my Father’s kingdom” (26:29).
Rejection of the Messiah has been a theme of Matthew’s gospel, and here he records Jesus’
betrayal by one of his own. Judas Iscariot actually initiated the betrayal, going to the priests
and asking how much they would pay him to betray Jesus (26:14–16). Jesus also predicted
the tacit betrayal by the other disciples: “You will all fall away because of me this night”
(26:30–31). Although Peter refused to believe it, Jesus assured him that he too would turn
his back on Jesus (26:32–35).
P RAYER IN THE G ARDEN (26:36–46)

Following this exchange in the upper room, Matthew records Jesus’ prayer in the garden of
Gethsemane (26:36). Moving on with Peter, James, and John, Jesus again repeated his
anguish and asked them to pray with him (26:37–38). Going a short distance away, Jesus
began to pray, giving us a glimpse into his theanthropic person. As fully God, he knew what
was to come shortly and understood the absolute necessity of it in God’s eternal
redemptive plan. As fully man, he shrank back from the awful physical torture it would

Page 43
involve (26:39, 42). Adding to the pain was the inability of his disciples to grasp the
importance of the moment (26:40–41, 43–46).
A RRESTED AND A BANDONED (26:47–75)

As he finished praying, Judas arrived with a mob of men from the religious leaders (26:47).
To mark which of the twelve men (Jesus and his eleven disciples) was Jesus, Judas had
arranged a signal: he would greet and kiss Jesus (26:48). Just as they had predetermined,
Judas betrayed the Messiah with a kiss of friendship (26:49–50). Peter, in a misguided
attempt to “save” Jesus, wielded a sword and lopped off an ear (26:51–52). Jesus restrained
him, noting that he was not being arrested because he lacked the ability to defend himself,
but because his death was in fulfillment of Scripture (26:53–54). He then turned and
rebuked the religious leaders for their cowardice and hypocrisy, again noting the necessity
of fulfillment of Scripture (26:55–56).
Betrayed by Judas and brought before the Jewish religious leaders to be indicted, Jesus
refused to respond to their attempts to bait him into testifying against himself (26:57–62).
However, when asked under oath if he was the Messiah, he responded that he was and that
having rejected the Messiah, they should be looking for him to return from heaven in
judgment (26:63–64; cf. Dan 7:13–14). At this they determined his “blasphemy” was
worthy of death and began to beat and humiliate him (26:65–68).
Matthew records in blistering detail the rejection of Peter. As a man who hours before had
vowed to follow Jesus to the death, and who had wielded a sword in an attempt to defend
Jesus, he now refused to acknowledge any connection between himself and his Master
(26:69–74). This rejection of the King by his closest and most loyal supporters
demonstrates the zenith of the Messiah’s rejection.

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The Final Rejection
Matthew 27
Israel’s ultimate rejection of her Messiah culminated in the murder of God’s Anointed. This
chapter is once again filled with the story of Jesus’ rejection.
A BANDONED AND A LONE (27:1–14)

All of Jesus’ followers, and even one of his closest disciples, Peter, had abandoned him in
that dark hour (26:69–75). The “shepherds” of Israel, who should have welcomed and
received him, had condemned him and sent him to Pilate to be killed (27:1–2). Judas, the
betrayer, demonstrated the misery of his treachery when he had second thoughts (27:3–5).
The religious leaders callously discussed how to use this unplanned surplus of money
(27:6–10). Before Pilate, Jesus faced the Roman governor who was required to approve any
execution, but Jesus did not offer anything in his own defense (27:11–14).
R EJECTED BY “A LL THE P EOPLE ” (27:15–31)

Pilate knew the Jewish leaders were destroying Jesus because of jealousy (27:15–18), and
was looking for a way to wash his hands of the entire affair. He found his escape in a yearly
custom of pardoning a prisoner to show the “graciousness” of the Roman government
(27:19–21). Thinking that the people gathered would surely see through the hypocritical
jealousy of the leaders, Pilate pitted the clearly innocent Jesus against an equally guilty
Barabbas, but the murderous mob would have none of it, calling all the more for Jesus’
death (27:22–23). Although Pilate surely knew better, for the sake of political expediency,
he authorized the execution (27:24).
Does the Bible promote anti-Semitism?
Many have accused the New Testament of anti-Semitism, but such is not the case here.
Matthew (a Jew himself) is simply recording the events that took place. In the words of
Peter, looking back on the event, “This Jesus, delivered up according to the definite plan
and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts
2:23). The eternal sovereign plan of God in no way impinges on the responsibility of sinful
men. In their zeal to be rid of the Messiah, the Jewish leaders lynched Jesus in a gross
miscarriage of justice.
At this point Matthew highlights the rejection of the entire Jewish nation. When Pilate tells
the crowd, “I am innocent of this man’s blood” (27:24), Matthew records that “all the
people” respond, “His blood be on us and on our children!” (27:25). Matthew’s switch in
wording from “the crowd” is significant, because his use of “the people” clearly refers to the
Jewish nation—they were the ones who condemned Jesus to death.
Turning Jesus over to the Romans and releasing the wicked Barabbas, Pilate attempted to
escape culpability for the unjust proceedings (27:26). Even the soldiers who crucified him
mocked and rejected him, dressing him in royal apparel and pretending to bow to him,
calling out, “Hail, King of the Jews!” (27:27–31).

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“W HEN T HEY H AD C RUCIFIED H IM” (27:32–66)
The crucifixion scene painted by Matthew is both solemn and dignified. While the details of
the callous soldiers, the guilty criminals crucified with him, and the biting words of the
Jewish crowds are highlighted, little is shown of Jesus immense physical suffering
(27:32–50). If Matthew’s readers had any doubt why Jesus did not establish the kingdom at
his first coming, the message is clear: Jesus was completely rejected. His people rejected
him, his family refused to believe him, his disciples fled from him, Roman soldiers mocked
him, and even common criminals who were crucified with him mocked his claims (27:44).
The events surrounding the death of Jesus also support Matthew’s kingdom theme. At his
death, the veil of the temple tore in two, demonstrating the end of the Old Testament
mediatorial kingdom (27:51). Dead saints were raised and seen in Jerusalem, a foretaste of
the resurrection of those saints in the kingdom (27:52–53; cf. Dan 12:2–3). Even the Roman
centurion assigned to oversee his execution exclaimed, “Truly this was the Son of God!”
(27:54).
Although some of Jesus’ followers returned and were around him at his death (27:55–56),
even after his death others, like Joseph of Arimathea, followed secretly out of fear
(27:57–61). Although the Jewish religious leaders had killed the Messiah, they still were
not satisfied: they demanded an armed guard on the tomb (27:62–66). Thus Matthew
details the nation of Israel’s complete rejection of her Messiah. Jesus came as the
prophesied Davidic Ruler with the kingdom of God, but the nation of Israel refused the
kingdom and murdered the King. Was this the end of the story?

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The King’s Ongoing Authority
Matthew 28
Matthew’s closing chapter sums up the significance of Jesus’ ministry and death for his
Christian readers. Jesus was the King of the Jews, and although rejected and crucified by
Israel, he rose from the dead, demonstrating undeniably that he was who he claimed to be:
the Son of God.
V ICTORY O VER D EATH: H IS R ESURRECTION (28:1–15)

The religious leaders of Israel attempted to avoid any further “trouble” from Jesus of
Nazareth. They had requested and received a guard to secure Jesus’ tomb (27:62–66).
However, early on the morning of the first day of the week, an angel rolled back the stone
from the doorway, revealing an empty tomb (28:1–6). Jesus was alive! Yet the stubborn
unbelief of the Jewish leaders persisted, revealing that they refused to believe in Jesus, even
though they had said, “Let him come down from the cross, and we will believe in him”
(27:42). Now that Jesus had triumphed over the cross, the leaders, still bent on rejecting
him, paid the soldiers to spread the story that Jesus’ body had been stolen while they slept,
a myth that persisted “to this day” (28:11–15). In fact, Justin Martyr (an early Christian
leader who lived A.D. 100–165) reports in his work Dialogue with Trypho that this report
was still circulating in his time.
H IS C OMMISSION (28:16–20)
In contrast to the deceitfulness of the Jewish leaders, Matthew presents the obedience of
the disciples to their authoritative King. As Messiah and King, Jesus commissioned his
disciples once again before ascending to heaven. He said to them, “All authority has been
given to me” (28:18). On the basis of that authority, Jesus sent his disciples and the Church
that he would build to all the nations to make them his disciples. In contrast to his first
commission to go only to “the lost sheep of the house of Israel” (10:6), this commission is
inclusive. Because Jesus had been given all authority, they were to go to all the nations,
teaching them all that he had commanded. Furthermore, Jesus would be with them always.
This task was to be carried out until “the end of the age,” when the King would return from
heaven to judge the world and set up his kingdom (28:20).
I N C ONCLUSION : T HE G OSPEL OF M ATTHEW

Thus Matthew has come full circle: Jesus was the Davidic Ruler prophesied by the Old
Testament. He came offering the kingdom of God to the nation of Israel. However, the
nation rejected and ultimately crucified him. Therefore, the kingdom is currently in
abeyance, during which time Jesus is building his Church, calling out a people for his name
from among the nations. But he will return to judge the world, fulfill God’s promises to
Israel, and set up his kingdom where the righteous “shall shine like the brightness of the
sky above” (Dan 12:3).

Page 47
Examine this summary of the message of the kingdom of God in Matthew’s gospel:
“First, at the beginning of Jesus’ career He proclaimed and offered to Israel the
restoration of the rule of Yahweh in their land, which would bring His peace and
righteousness, and through which they would be a blessing to the rest of the world. This
kingdom of which He spoke is physical, glorious, and powerful, compelling the wicked
either to repent or to feel its wrath. Second, Israel, however, would not have it. They
saw the signs of its nearness, heard the voice of its forerunner prophet, and rejected the
King and His kingdom (11–12). Third, in response to their hardness of heart, Jesus
withdrew His offer of the full manifestation of the Old Testament prophesied kingdom
(13:11–17). It was taken from them and given to another until it will appear in the
future” (Saucy, “The Kingdom-of-God Sayings in Matthew”).
The kingdom of God, then, is the underlying theme of Matthew’s gospel. It is forefront in the
minds of his readers, Jewish Christians, who are wondering where the kingdom is now, if
Jesus was the Messiah. Matthew’s response is straightforward: Jesus of Nazareth was the
king of the Jews, the Son of David, the Messiah. He came offering the kingdom of God to
Israel, but the nation rejected him and the kingdom. Therefore, the kingdom of God is now
in abeyance for an unspecified time during which the gospel is to be proclaimed throughout
the world and Jesus is building his Church. At the end of this age, Jesus will come again in
power and glory, judging his enemies and setting up the prophesied kingdom of God.

Page 48

Jesus of Nazareth: The Rejected King

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Jesus of Nazareth: The Rejected King

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The Gospel of Matthew

Seniors’ Sunday School Class

W HERE IS THE K INGDOM?

J ESUS OF N AZARETH : THE R EJECTED KING

A G ENERAL O UTLINE OF THE G OSPEL OF M ATTHEW

J ESUS OF N AZARETH : THE R EJECTED KING

A R OYAL LINEAGE (1:1–17)

A D IVINE B IRTH (1:18–25)

J ESUS OF N AZARETH : THE R EJECTED KING

G EOGRAPHY AND F ULFILLMENT OF O LD TESTAMENT P ROPHECY (2:1–23)

J ESUS OF N AZARETH : THE R EJECTED KING

T HE K ING OF THE J EWS , THE S ON OF D AVID

J ESUS OF N AZARETH : THE R EJECTED KING

J OHN THE B APTIST P REPARES THE W AY (3:1–6)

T HE M ESSAGE OF J OHN THE B APTIST (3:7–12)

J OHN THE B APTIST B APTIZES J ESUS (3:13–17)

J ESUS OF N AZARETH : THE R EJECTED KING

J ESUS OF N AZARETH : THE R EJECTED KING

P ASSING WITH F LYING C OLORS (4:1–12)

T HE B EGINNING OF J ESUS ’ P UBLIC M INISTRY (4:13–25)

J ESUS OF N AZARETH : THE R EJECTED KING

F RONT AND C ENTER

J ESUS OF N AZARETH : THE R EJECTED KING

T HE B EATITUDES : THE M ARKS OF R EGENERATION (5:3–12)

J ESUS OF N AZARETH : THE R EJECTED KING

G OD ’ S S TANDARD H AS N OT R ELAXED (5:13–6:18)

J ESUS OF N AZARETH : THE R EJECTED KING

J ESUS OF N AZARETH : THE R EJECTED KING

M ONEY AND P OSSESSIONS (6:19–34)

J ESUS OF N AZARETH : THE R EJECTED KING

J ESUS OF N AZARETH : THE R EJECTED KING

T HE E VIDENCE OF T HOSE WHO WILL I NHERIT THE K INGDOM (7:1–27)

J ESUS OF N AZARETH : THE R EJECTED KING

T HE RESPONSE OF THE C ROWDS (7:28–29)

J ESUS OF N AZARETH : THE R EJECTED KING

M IRACLES FROM THE H AND OF THE M ESSIAH

I SRAEL R EFUSES TO B ELIEVE

J ESUS OF N AZARETH : THE R EJECTED KING

J ESUS S ENDS H IS A POSTLES TO P ROCLAIM THE K ING AND H IS K INGDOM (9:35–10:15)

J ESUS ’ M ESSAGE TO H IS A POSTLES (10:16–42)

J ESUS OF N AZARETH : THE R EJECTED KING

T HE G ROWING REJECTION OF THE K ING (11:1–24)

J ESUS OF N AZARETH : THE R EJECTED KING

F EW E NTER THE N ARROW G ATE (11:25–30)

J ESUS OF N AZARETH : THE R EJECTED KING

T HE B EGINNING : D ELIBERATE C ONSPIRACY (12:1–14)

T HE CULMINATION : B LASPHEMY AGAINST THE H OLY S PIRIT (12:15–37)

T HE A FTERMATH : W IDESPREAD REJECTION BY F RIENDS AND F AMILY (12:38–50)

J ESUS OF N AZARETH : THE R EJECTED KING

A P ARABLE TO E XPLAIN THE P ARABLES (13:1–23)

T HE P ARABLES OF THE K INGDOM (13:24–52)

T HE C ONTINUED R EJECTION OF THE M ESSIAH (13:53–58)

J ESUS OF N AZARETH : THE R EJECTED KING

T HE P LIGHT OF THE K INGDOM M ESSENGER (14:1–12; 15:1–20)

A BUNDANT F OOD : A S IGN OF THE K INGDOM (14:13–21; 15:32–39)

A BOLISHING D ISEASE : A S IGN OF THE K INGDOM (14:34–36; 15:21–31)

P OWER OVER N ATURE: A S IGN OF D IVINE P OWER (14:22–33)

J ESUS OF N AZARETH : THE R EJECTED KING

J ESUS OF N AZARETH : THE R EJECTED KING

T HE H ARDNESS OF THE R ELIGIOUS L EADERSHIP (16:1–12)

F AITH IN J ESUS THE CHRIST G RANTED BY G OD (16:13–20)

J ESUS OF N AZARETH : THE R EJECTED KING

A N U NEXPECTED P ATH TO THE K INGDOM : T HE C ROSS (16:21–28)

J ESUS OF N AZARETH : THE R EJECTED KING