A DISPENSATIONAL VIEW OF THE GOSPELS IN SMALL CHUNKS (23)

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CHAPTER VI (CONTINUE)

Final Period of the Galilean Ministry (Continue)

7. Christ Begins to Foretell His Death and Resurrection
References: Matt. 16:21-28; Mk. 8:31-9:1; Lk. 9:22-27

This passage marks a natural division in the Gospel of Matthew. The two divisions are marked by the expression: “From that time forth Jesus began,” (Matt. 4:17 and 16:21). In the first half the King is presented: in the second half He is rejected. Of course, we see indications of His rejection before this, but now the fact is sealed by the revelation that He is actually going to be put to death.

One would have thought that Jesus would have commended Peter for his loyalty in defending Him from those who would dare to lay a hand on Him, but instead He speaks as though Peter were Satan and rebukes him for being a stumbling block and for not minding the things of God. It is evident from this passage, as well as others, that the primary purpose of the first coming of Jesus into the world was to die a redemptive death. Anything that would turn Him aside from that purpose was Satanically inspired. There are some dispensationalists who teach that the purpose of His first coming was to establish the Kingdom of Israel, but there could be no possibility of the Kingdom being established until Christ had first suffered. In Scripture the order is always, “First the Cross and then the Crown,” (Lk. 24:26; Acts 3:18-21; 1 Pet. 1:11).

Jesus then called unto Him the multitude with His disciples and laid down the rule for those who would follow Him. Before this it was apparently easy to follow Jesus, to get healed, to be fed, but now He is entering upon a dangerous period when violence will come upon Him and His followers. Therefore, He says a man must take up his own cross and be ready to lay down his life for the sake of Christ and the gospel. Those who seek to save their lives would lose them, but paradoxically those who laid down their lives would in reality save them. And it was at this point He uttered the familiar words: “For what shall it profit a man if he gain the whole world and lose his own life (soul), or what shall a man give in exchange for his life?” He ended this discourse with a “verily,” that some standing there would not taste of death till they see the Son of man coming in His kingdom. The statement contains the conditional particle “an” (cf. comments on Matt. 10:23), but the primary reference seems to be to what happened six days later (Matt. 17).

8. The Transfiguration
References: Matt. 17:1-13; Mk. 9:2-13; Lk. 9:28-36

Both Matthew and Mark state that the Transfiguration took place six days later, while Luke states it was about eight days. There is no contradiction. The six days are exclusive; the eight are inclusive. As remarked in the last lesson, the statement that some in that audience would not die until they saw the Son of man coming in His kingdom, contains the untranslatable particle “an” which requires a condition to be fulfilled to make the promise come to pass. We believe that condition was Israel’s national acceptance of Jesus. There was still the possibility that Israel would repent and be converted after the predicted death and resurrection of Christ. However, in view of His impending death Jesus took the inner circle of the disciples up into the mount where He was transfigured before them. Peter refers to this incident in his second epistle (1:16-18):
“For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount.”

The word transfigured is the Greek “metamorphosed,” which indicates a change of form, as a pupae is metamorphosed into a butterfly. The essential inner nature is revealed in a new form. When Jesus was metamorphosed His face shone as the sun and His garments became white as the light, glistering and dazzling. This reminds us of Paul’s statement that God dwells in the light which no man can approach unto (1 Tim. 6:16), and of the blinding light which struck him down on the road to Damascus (Acts 9:3). This outshining of His glory is surely an evidence of His Deity. The Hebrews writer describes Him as “being the brightness or effulgence of His glory” (Heb. 1:3).

Luke informs us it was while Jesus was praying that He was transfigured, and further, that the two men who appeared with Him in glory, Moses and Elijah, spoke of His decease which He was about to accomplish at Jerusalem. We would not speak of death as an accomplishment, but for Jesus it was the main work He had come to accomplish. He was born to die. We can only wonder what Moses and Elijah said, but apparently that death was the chief topic of conversation in heaven. And on the side, the appearance of these two men with Jesus is proof that there is a conscious existence after death. Although Elijah was translated without dying, we know that Moses did die and was buried by the Lord (Deut. 34:5,6).

Some commentators criticize Peter for being impulsive and brash, but we wonder what we might have said under the circumstances. The Scripture says that Peter really didn’t know what he was saying when he said: “If thou wilt, let us make here three tabernacles (booths); one for thee, and one for Moses, and one for Elijah.” Although Peter put Jesus before Moses and Elijah, it was not God’s purpose to place these two great men of God on a par with Jesus, for while he was yet speaking they were engulfed in a bright cloud of light and the Voice from the cloud declared: “This is my beloved Son, in whom I am well pleased, hear ye him.” Suddenly they looked around and saw no one, save Jesus only.

Luke informs us that they held their peace and told no man in those days of the things which they had seen. Matthew and Mark state as they were coming down from the mountain Jesus told them to tell no man of the vision until the Son of man be risen from the dead. They as yet did not understand the truth of the resurrection, for they questioned among themselves what the rising again from the dead should mean. In fact, they did not understand and believe until Jesus actually appeared and showed them his pierced hands and feet and side and ate in their presence (Lk. 24:36-45 cf. Mk. 16:11-13).

The disciples must have been perplexed by all that was going on. They asked Jesus why the scribes say that Elijah must first come? Jesus replied that Elijah would come first and restore all things, and that Elijah had come and the rulers had done unto him whatsoever they listed, and that He, Jesus would suffer a like fate. Then the disciples understood He was speaking about John the Baptist. (See notes on Matt. 11:13,14.)

9. Demon Possessed Boy Healed
References: Matt. 17: 14-21; Mk. 9:14-29; Lk. 9:37-43

Mark gives us the most detailed account of this healing. While Jesus was on the mountain top being transfigured before His three apostles, Satan was at work at the foot of the mountain tormenting this lad. This demon afflicted the boy with fits of epilepsy, throwing him down, causing him to foam at the mouth and to grind his teeth so that he became speechless. Satan would sometimes throw him into the fire or into the water in an effort to destroy him and this had been going on from his childhood. The father had brought the boy to the other of Jesus’ disciples, but they were unable to cast out the demon. A large crowd had gathered and certain of the scribes were questioning the disciples. When Jesus appeared and was told what was going on, He rebuked them as a faithless and perverse generation, and asked that the boy be brought to Him. While the boy was coming to Jesus the demon threw him to the ground convulsing him violently.

The father pleaded for compassion: “If thou canst do anything, have compassion on us and help us.” Jesus told him if he could believe, all things were possible. Whereupon the father cried, “Lord, I believe; help thou mine unbelief.” Then Jesus rebuked the demon: “Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.” As the spirit came out, he convulsed him again, crying out, and left the boy as dead, so that many said he was dead. But Jesus took him by the hand and lifted him up and restored him to his father.

Naturally, the disciples wondered why they couldn’t cast out the demon, and Jesus told them that this kind of demon could be exorcised only by prayer and fasting, according to Mark, but Matthew gives the additional reason, “Because of your unbelief.” While the gift of exorcism is not listed in the Pauline Church epistles as belonging to this dispensation, these epistles nevertheless tell us of our conflict with Satanic powers and the necessity of having on the whole armor of God, described in Eph. 6:13-17, in order to be victorious over Satan. “Above all,” Paul says, “take the shield of faith.” And part of that armor, or perhaps the environment in which that armor is to be used is, “Praying with all prayer and supplication in the Spirit.”

10. Christ Again Foretells His Death and Resurrection
References: Matt. 17:22,23; Mk. 9:30-32; Lk. 9:44,45

There is a very important fact to be noted in connection with these predictions about Christ’s death. We are so accustomed to making the death of Christ the central truth of the Gospel, we cannot think Gospel apart from that death. That is due to Paul’s clear definition of the gospel which he preached in 1 Cor. 15:1-3. However, earlier in this ninth chapter of Luke we read, “And they departed, and went through the towns, preaching the gospel and healing everywhere” (vs. 6). They were preaching the gospel, but what gospel were they preaching? Were they telling the people about the death and resurrection of Christ as the good news of salvation? If anything could be said dogmatically about their preaching of the gospel, it is that not one word was said about the death and resurrection of Christ, apart from which we could not preach the gospel today.

How do we know this? This passage makes it plain: “But they understood not this saying (about His death and resurrection), and it was hid from them, that they perceived it not; and they feared to ask him of that saying” (Lk. 9:45). Later on He told them again of His impending death, and we read: “And they understood none of these things: and this saying was hid from them, neither knew they the things that were spoken” (Lk. 18:34). If they understood nothing about His death and resurrection and if this truth was hidden from them, it is not likely that they were preaching about it when they were preaching the gospel.

The good news they were preaching was called the gospel of the Kingdom. It was the good news that the long promised Messianic Kingdom was near at hand and that the healing miracles were an evidence of that fact. Of course, the death of Christ was to become the basis for the establishment of that Kingdom, but as yet it was not being proclaimed. That is why we must go to the epistles to learn what the gospel of salvation really is. Those who insist on sticking with the earthly ministry of Christ and fail to go on to the Pauline revelation either confuse the message of salvation or give people a false hope. To preach the Golden Rule as the gospel is to preach salvation by works and thus frustrate the grace of God. The Sermon on the Mount was not given to show how to be saved; it was instruction for the covenant family of God.

11. Tax Money
References: Matt. 17:24-27

In the Law of Moses, Ex. 30:11-16, a half-shekel tax was imposed on rich and poor alike. The rich should not give more nor the poor less. This was called the temple tax. When Peter was asked if his Master paid the temple tax, he replied, “Yes.” When Peter came into the house, before he had opportunity to mention the matter to Jesus, Jesus asked him: “Of whom do the kings of the earth take tribute or custom? of their own children, or of strangers? Of strangers,” Peter replied. “Then are the children free,” said Jesus.

“Notwithstanding, lest we should offend them, go to the sea and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a stater; take that, and give unto them for me and thee.” A stater was a shekel, sufficient to pay the half- shekel for both of them. It is evident that neither Peter nor Jesus had any money, and therefore the miracle.

Jesus in His omniscience knew someone had dropped a stater in the lake. He knew that a certain fish had picked it up while scrounging on the bottom for food. And He knew that when Peter cast in his hook and line this would be the first fish to bite. If Jesus foreknew that much about fish and about one particular fish out of the millions in the sea, how can we doubt but that He knows everything that concerns us human beings, especially those that are His. If He could so work things together with the fish, is He not also able to work all things together for good to them that love God, who are the called according to His purpose? It should be noted, however, that this is not the normal way God supplies our financial needs. He is surely able but in His present spiritual order for us today He has commanded that we work to earn for our needs, and if we won’t work neither should we eat (2 Thes. 3:10).

12. Discourse on Little Children
References: Mat t. 18:1-14; Mk. 9:33-50; Lk. 9:46-50

The discourse on little children was occasioned by a dispute among the disciples while on their way to Capernaum. They had been arguing over which one of them would be the greatest in the Kingdom when it was established. When they arrived and came into the house Jesus asked them what they had been arguing about, but they were apparently ashamed to tell Him, so they kept silent. Jesus, of course, knew what had been the subject of discussion, for He knew and still knows all things; so He took a little child in His arms and set it in their midst and proceeded to give them a lesson on humility.

The disciples had been judging greatness no doubt on such qualities as strength, courage, finesse in oratory, knowledge and wisdom. But they had to learn from this little child, which had none of these qualities, that greatness in God’s sight consists in humbleness as of an infant, helpless in itself and totally dependent upon its parents for sustenance. The disciples might have learned this from their Scriptures (cf. 2 Chron. 7:14; Prov. 16:18,19; Mic. 6:8). Jesus, of course, will be the greatest in the Kingdom, not only because He is the Son of God, but because as the Son of man He is the perfect example of humility.

Although having equality with God, He humbled Himself, even to the death of the Cross (Phil. 2:6-9), wherefore God has highly exalted Him and given Him a name which is above every name.

Jesus not only used the little child as an object lesson of humility, but He gave a stern warning to anyone who would cause one of these little ones to stumble, to be offended, to go astray. Jesus said that in the world as it is constituted offenses must needs come, but woe to the man by whom they come. It had been better for such a man that a millstone had been hanged around his neck and he had been drowned in the depths of the sea.
Then Jesus spoke of safeguarding one’s self against committing such offenses.

When He speaks of chopping off one’s hands or feet, or plucking out one’s eyes, if these members of the body cause one to commit offenses, we believe He was using figurative language and was not advocating self-mutilation of the body. We have commented on this subject where similar injunctions are given in the Sermon of the Mount. It no doubt would be better to go through life with a maimed body than to have a perfect body and be cast into the lake of fire. For the believer in our present dispensation, he is told to mortify, to put to death his members which are upon the earth: fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, and to put on the new man (Col. 3:3-10). But this is done, not by physically cutting off parts of the body, but by faith reckoning ourselves to have died with Christ and to have risen with Him in newness of life, (Rom. 6:6-13).

Christ’s statement about the angels of the little children beholding the Father’s face in heaven has been used to teach that there is a guardian angel appointed for each child born into the world. There is no other passage in the Bible which teaches such a doctrine, and from the tragic plight of millions of children during the centuries it would seem that the supposed guardians haven’t been doing much guarding. There is a similar statement in Acts 12:15, where Peter was miraculously released from prison where he was to have been beheaded, and where, coming to the door of Mary’s house in which the disciples had met for prayer, the disciples refused to believe it was actually Peter, and said: “It is his angel.” Did they mean Peter’s guardian angel, or Peter’s spirit? It seems most plausible to understand that they thought Peter had been beheaded and this was an apparition of his spirit.

Although one cannot be dogmatic, it also seems plausible to believe that Jesus was speaking about departed spirits of little children who had the closeness of relationship with the Father in heaven. The passage does not teach that children are all in a saved condition because of their innocence, for the very next verse in Matthew states the fact that the Son of man is come to seek and to save that which was lost. All humanity is lost by nature, and Jesus came to save the lost, which includes little children.

Matthew next records the parable of the one lost sheep which is applied to infants, for it is not the will of the Father “that one of these little ones should perish.” The same parable is told in Lk. 15 where it is applied to the prodigal son.

On the other hand, Mark records next the parable of the Salt, which was also told on several different occasions, which explains the different ways it is stated. In Matt. 5:13 Jesus said to His disciples: “Ye are the salt of the earth, but if the salt has lost its savor, wherewith shall it be salted? It is henceforth good for nothing, but to be cast out, and to be trodden under foot of men.” In our present passage in Mark, Jesus said: “For everyone shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good: but if the salt have lost its saltiness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.” The Salt parable appears later in Lk. 14:34,35: “Salt is good, but if the salt have lost its saltness, wherewith shall it be seasoned? It is fit neither for the land, nor yet for the dunghill, but men cast it out. He that hath ears, let him hear.”

Salt is used primarily in Scripture as a seasoning to make food palatable. Job asked, “Can that which is unsavory be eaten without salt?” (Job 6:6). Mark refers to Lev. 2:13 where it is commanded that every sacrifice be salted with salt. Num. 18:19 speaks of a covenant of salt. When two men ate salt together they bound themselves in a friendship that could not be broken. Anyone who breaks such a covenant of salt is fit only to be cast out. Israel had a covenant of salt with God, but they had broken it, and according to custom and to parable, they were fit neither for the land nor the dunghill, but to be cast out.

Salt was also used as an antiseptic. Newborn babies were bathed and salted (Ezek. 16:4). Here salt takes on a purifying aspect. We know that salt is also used as a preservative for meats. Jesus said, “Ye are the salt of the earth,” and “have salt in yourselves.” What did He mean? He meant that everything that salt is to the material world, His disciples were to be to the people of the world. Paul said: “Let your speech be always with grace, seasoned with salt” (Col. 4:6). Speech seasoned with salt is just the opposite of corrupt communications out of the mouth (Eph. 4:29).

Mark and Luke both inject into this context John’s answer concerning the incident of the disciples forbidding a man who was casting out demons in Jesus’ name because he did not belong to the company of the disciples. John’s answer to Jesus was apparently called forth by Jesus’ words in the previous verse about receiving such “children in my name.” John said the man whom they had rebuked was casting out demons “in thy name.” John’s conscience was apparently bothered by what they had done. Jesus replied: “Forbid him not: for there is no man that shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part.”

These words of Jesus are in contrast to what He said in Matt. 7:22,23: “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have we cast out demons? and in thy name done many wonderful works? And then will I confess unto them, I never knew you: depart from me, ye that work iniquity.” These statements appear to be contradictory. However, the Lord knows what is in the heart of man, and these in the latter passage He knew to be workers of iniquity, even though they claimed to have done these things in His name. The man whom the disciples had forbidden apparently was a true believer.

(Main Source: Understanding The Gospels – A Different Approach – Charles F. Baker)

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A DISPENSATIONAL VIEW OF THE GOSPELS IN SMALL CHUNKS (22)

HEAVENLY REMNANT MINISTRIESLeave a comment

0 Dispensationalism

CHAPTER VI

Final Period of the Galilean Ministry

RESUME

This is sometimes called the Period of Retirement. It begins with the withdrawal of Jesus into Northern Galilee and ends with His final departure for Jerusalem. It covers roughly Matthew 15-18; Mark 7-9; Luke 9; and John 7-8. This trip took Jesus all the way up to the borders of Phoenicia, where He had the encounter with the Syrophoenician woman. Some of the notable events during this period were the Feeding of the Four Thousand, the important encounter with the Pharisees and the Sadducees, Peter’s confession of the Deity of Christ, Christ’s prediction of the Millennial Church, the Transfiguration, the discourse on Little Children, predictions of Christ’s betrayal and death, the woman taken in adultery, Jesus at the Feast of Tabernacles in Jerusalem, and His two discourses on the Light of the World and True Freedom.

1.    Children and Dogs, The Syrophoenician Woman

References: Matt. 15:21-28; Mk. 7:24-30

The story of the Syrophoenician woman is one of the most definitive dispensational elements in the Gospel accounts, for it shows with unmistakable clearness the relative positions of Jews and Gentiles in relation to the earthly ministry of Christ. It shows the priority of the Jews over the Gentiles in the prophetic Kingdom purpose of God. It explains the order in which the blessings of the Kingdom were to be bestowed upon Israel and the nations.

Jesus had withdrawn from Galilee and had gone to the northwest into the area around Tyre and Sidon. These two cities are mentioned numerous times in the O.T. In time these cities and kingdoms fell under the judgment of God as depicted in Ezek. 27 and 28. Jesus declared it would be more tolerable for Tyre and Sidon in the judgment than for the cities of Israel wherein He had done His mighty works (Matt. 11:21,22). These two cities are located a little to the south of modern Beirut in Lebanon.

Matthew calls the woman “Canaanitish,” and Mark refers to her as Greek, a Syrophoenician by race. The woman’s little daughter was grievously possessed by an unclean demon spirit and she came crying for Jesus to help her by curing her daughter, but Jesus answered her not a word. The disciples seemed embarrassed and asked Jesus to send her away. Jesus replied, “I was not sent but unto the lost sheep of the house of Israel.” But the woman fell down and worshipped Him, saying, “Lord, help me.” Jesus answered: “Let the children first be filled; it is not meet to take the children’s bread and cast it to the dogs.” It is clear that Jesus was referring to Israelites as children and to Gentiles as dogs. Dogs were unclean animals, and He contrasts them with sheep, clean animals. It is also clear that God’s order was for Israel to first be filled with her blessings before the Gentiles were to receive any blessing. In fact, the prophetic kingdom program was that the Gentiles were to be blessed through Israel; therefore, Israel must first be blessed before she could in turn pass on the blessings to the Gentiles. It is axiomatic that wherever the message is to Israel only, or to Israel first, the ministry is that of the Messianic Kingdom. This is in direct contrast to the dispensational order today, when Israel has been blinded and cast aside, when no nationality has the priority. The very name of the present dispensation: the dispensation of the grace of God, prohibits any such discrimination.

The woman in our story apparently understood that as a Gentile she had no claim upon Christ, since she was a stranger from the covenants of Israel, and she took her place as a dog and replied to Jesus, “Yes, Lord, it is true that it is not right to cast the children’s bread to dogs, but do not the little dogs under the table eat of the children’s crumbs?” Even though Jesus as yet had no ministry for the Gentiles, this expression of great faith prompted Him to make an exception to the rule, one of the two recorded exceptions, and He granted the woman’s request and her daughter was freed of the demon spirit. This is the only record of His ministry in this region of Tyre and Sidon.

2.     Return to Decapolis

References: Matt. 15:29-31; Mk. 7:31-37

Matthew tells of multitudes of lame, blind, deaf, maimed and others being healed as Jesus passed through the cities of Decapoils. Mark singles out one deaf man who had a speech impediment, whom Jesus took aside privately and healed. The healing was unique in that Jesus put His fingers in his ears and spat and touched his tongue and said, “Ephphatha,” Aramaic for, “Be opened,” and immediately his ears were opened and his tongue was loosed so that he spoke plainly. The multitudes marvelled and glorified the God of Israel. Although he charged those who were healed to tell no man, the more He charged them the more they publicized the miracles.

It should be noted that Jesus used great variety in His healing miracles. For some He simply spoke the word, others He laid His hands upon them, some simply touched His garments, others such as this man and the blind man upon whose eyes He applied clay made from spittle, He used outward means. This variety illustrates the variety God uses in the spiritual realm in the work of salvation. Some are saved simply by reading the Word, others pass through some great crisis; some are saved through personal witness, and others are converted in evangelistic services. There are those who argue that a person is not genuinely saved unless he has gone through their particular conversion experience. These facts should be a sufficient answer to such claims.

3.     The Feeding of the Four Thousand

References: Matt. 15:32-38; Mk. 8:1-9

This miracle was very similar to the feeding of the five thousand, the only differences being in the numbers involved. In the former there were five thousand men, the disciples had five loaves and two fish, and they picked up twelve baskets of fragments. In this miracle, there were four thousand men, seven loaves and four fish, and they picked up seven baskets full.

There are those who believe that every number in Scripture has spiritual significance. While certain numbers in Scripture do seem to have spiritual significance, there is always the danger of speculation. We believe that God gave His revelation so that ordinary people could grasp its message without going into complex mathematical problems, such as counting the numerical value of the letters of every word in the book and finding a secret meaning between the lines, to be known to only a select few. We doubt that God intended some hidden spiritual significance for every mention of a number in Scripture.

4.     Encounter With Pharisees and Sadducees

References: Matt. 15:39-16:12; Mk. 8:10-21

After feeding the four thousand Jesus dismissed the multitude and entered a boat bound for Magdala or Magadan, according to Matthew, and Dalmanutha, according to Mark. These two areas were probably contiguous. Their exact location is in doubt. There He encountered some Pharisees and Sadducees who tempted Him, asking to see a sign from heaven. He rebuked their spiritual blindness by stating that although they could discern the signs in the atmosphere concerning the state of the weather, they were blind to the signs of the times. People today who are always clamoring for signs should remember what Christ told these Jews: “An evil and adulterous generation seeketh after a sign,” and in their case no sign was to be given but the sign of the prophet Jonah. This reference to Jonah by the Lord surely supports the historicity of the story of Jonah in the O.T. If Jonah was not three days and nights in the whale’s belly, Christ was not three days and three nights in the heart of the earth. Jesus had no more to say to these who had closed their eyes to the truth, so He left them and departed to the other side of the lake with His disciples.

The disciples had forgotten to take food with them and while they were discussing the problem Jesus told them to beware of the leaven of the Pharisees and Sadducees (and Mark adds, of Herod). The disciples supposed He was rebuking them for not bringing bread with them for the trip. But Jesus was rebuking them for their unbelief and lack of spiritual perception, recalling to their minds the feeding of the five thousand and four thousand. Why should they ever worry about lack of food in the light of such experiences? Here again we see a distinction in dispensations. Whereas the disciples were supernaturally fed while Christ was with them in the flesh under the Kingdom program, later under the Church program we find the great Apostle Paul oftentimes hungry, thirsty, naked and cold (1 Cor. 4:11; 2 Cor. 11:27; Phil. 4:12). Israel was promised physical blessings for obedience (Deut. 28:1-4), but we have no such promise as members of the Body of Christ. He will supply our needs, thank God (Phil. 4:19), but that is different from the riches promised to Israel.

5.     The Blind Man at Bethsaida

Reference: Mk. 8:22-26

We referred to this healing a few paragraphs back in discussing the healing of the deaf man with a speech impediment. For a reason not given, Jesus led this blind man by the hand outside the village, and there, spit on his eyes and laid His hands on him. At this point the man’s sight was partially restored, so that he saw men as trees walking. Then Jesus laid His hands on his eyes again and his sight was completely restored. God sometimes does things instantaneously and at other times He does things gradually through a longer or shorter process. No two people have identical experiences. No doubt in this case Jesus chose to work through a process to meet a particular spiritual need of this man. Or perhaps this gradual healing was indicative of the slowness of the disciples to gain spiritual vision.

After seeing so many miracles they still did not perceive. Jesus then sent the man home and warned him not to even enter into the village. We saw in Matt. 11:21 that Christ pronounced woe upon Bethsaida because of their unbelief, and one of the judgments of unbelief is enforced judicial blindness. Because of their unbelief, Jesus withheld from the inhabitants the testimony of this healing miracle, performing the miracle outside the village and forbidding the man to return to it.

6.     Peter’s Confession and the Millennial Church

References: Matt. 16:13-20; Mk. 8:27-30; Lk. 9:18-21

All three Synoptics record the same confession by Peter of the identity of Christ, but Matthew, being the Kingdom Gospel, gives the further details of the keys of the Kingdom and the Church which Christ will build in relation to that Kingdom.

The confession was called forth by Christ’s own question: “Who do men say that I am?” Some speculated that Jesus was John the Baptist come back to life, or Elijah or Jeremiah or one of the old prophets risen from the dead. Then Jesus directed the question to the disciples: “But who say ye that I am?” Peter answered for the group: “Thou art the Messiah, the Son of the living God.” Jesus declared that Peter did not learn this fact from any human source but that it was revealed to him by the Father in heaven. Here we have what is perhaps the clearest claim of Jesus Himself to His Messiahship and His unique relation as the Son of God. He not only claimed it for Himself but declared that God the Father was the originator of this revelation. Men who have not had this truth revealed to them by the Father may deny His title as the Anointed One or as the Son of God, but they cannot deny that Jesus claimed this for Himself.

There follows after this a statement by Jesus which is one of the most misunderstood of all of His sayings: “Thou art Peter, and upon this rock will I build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.” Rome uses this passage as proof of the Papacy: The Church built upon Peter with the power to forgive and to bind sin. Protestants have used all manner of interpretations to try to deny these claims of Rome. Some argue that Peter’s name means a little pebble, but the rock upon which the church is to be built means bedrock foundation, and that foundation rock is not Peter but Peter’s confession. Others argue that Peter had no more authority to forgive sin than the humblest believer and that all Jesus meant to say was that when we preach the gospel we are using the keys to the kingdom, so that we can say when a man believes his sins are forgiven, and when he doesn’t they are retained. And Rome further uses the statement about the gates of hell to claim infallibility for the Church: the Devil will never be able to prevail by bringing false doctrine into the Church. And of course, Catholics and Protestants alike agree on one point, and that is the Church of which Christ spoke is our present Church, the Body of Christ.

If we could only stop for a moment and put Scriptures in perspective, we would be saved from all of this controversy and confusion. The first fact is Paul’s plain teaching that the Church of which he was made the revelator and minister was a secret truth hidden in God and never before revealed to the sons of men in past generations (Eph. 3:3-9; 5:32). The other fact is that the Church of which Jesus spoke is associated with the Kingdom of the heavens, which as we have seen, is the long promised Messianic Kingdom predicted by all of the prophets, which will be established here on earth when Jesus returns as King of kings. To make this church identical with the Church of our present dispensation we must either say Paul was mistaken about our Church being a previously unrevealed secret, or we must say that the term “kingdom of heaven,” has suddenly taken on an entirely different meaning from the way it has been used previously in Matthew’s Gospel. But if we let Scripture speak for itself and recognize that Christ is going to have a great congregation or church (ekklesia) in the Millennial Kingdom (cf. Heb. 2:12 which is quoted from Ps. 22:22), the meaning becomes perfectly clear.

Christ told Peter and the other Eleven that they would sit on thrones in that Kingdom judging the Twelve Tribes of Israel (Matt. 19:28). It makes little sense to argue that a judge sitting upon a throne exercising his authority has no more authority than the humblest believer. Why do we have to resort to an interpretation which completely nullifies the words of Christ to try to answer the claims of Rome? Rome is correct in delegating authority to Peter, but wrong in making the Millennial Church to be the Church in the world today. Rome is wrong in limiting this authority to Peter, for Christ gave this same authority to all Twelve of the Apostles, for all of them are to sit as Judges in that Kingdom (John 20:23).

Many people have the mistaken idea that the Church is something that is limited to the New Testament and is separate and distinct from Israel. This is true of the Church, the Mystery, the Body of Christ, but the word “church” (ekklesia) appears over 40 times in the LXX (the Greek translation of the O.T.). There was definitely a church before the death of Christ, as seen from Christ’s instructions in Matt. 18:17. That church was entirely Jewish and was the nucleus of the Kingdom Church. The church of our dispensation is a joint body of Jews and Gentiles, where all such nationalistic distinctions have disappeared.

There is misunderstanding also about the meaning of the gates of hell not prevailing against this millennial church. Hell here is the Greek Hades, the place of the dead, the unseen world, and sometimes translated “grave.” Hell as the lake of fire which has been prepared for the Devil and his angels, is an entirely different word. Christ had predicted that many of His followers, who were members of His church, would suffer martyrdom, and what He is saying here is that the gates of death will not prevail against His church, for He will conquer death and bring all of these back to life to take part in that Church.

It is altogether possible that Christ spoke these words in Aramaic and not in Greek, and if so, there is no possibility of making the distinction between Petros, a little stone, and petra, a foundation stone, in the Aramaic language. In every dispensation God has given special authority to certain men. Surely Moses and Aaron, David and Paul were men of special authority. Why take it away from Peter in the government of the Messianic Kingdom? If we understand this passage correctly, it refers to the yet future millennial Church, the program of which was interrupted and temporarily set aside because of Israel’s rejection of Christ and their choice of Caesar rather than Jesus as their King. It has no reference to the Church of this dispensation, of which Paul is the master-builder (1 Cor. 3:10).

(Main Source: Understanding The Gospels – A Different Approach – Charles F. Baker)

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A DISPENSATIONAL VIEW OF THE GOSPELS IN SMALL CHUNKS (21)

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CHAPTER V (CONTINUE)

The Middle Galilean Period (Continue)

18. The Fourth Sign – Feeding of the Five Thousand
References: Matt. 14:13-23; Mk. 6:30-46; Lk. 9:10-17; John 6:1-15

19. The Fifth Sign – Jesus Walking on the Water
References: Matt. 14:24-36; Mk. 6:47-56; John 6:16-21

These two sections will be considered together.

We will first briefly review the historical aspects of the story and then deal with the significance of the miracles as signs. When the Apostles returned from their preaching tour they came and told Jesus all that they had done and taught. There had been so much activity they hardly had time to eat, so Jesus took them to a secret place to rest. But the crowds saw them leave in a boat and ran on foot around the shore and got to the destination before Jesus and the disciples arrived. When Jesus saw the multitudes He had compassion on them, and instead of taking the needed rest, He taught them all day, and toward evening the disciples asked Him to dismiss the meeting and send the people to find food and lodging.

John tells us that Jesus asked Philip, “How can we buy bread for all of these people to eat?” He did this to test Philip to see what he would answer. Would he say, “We don’t need to buy bread, Lord; you are able to feed them miraculously?” Instead, Philip quickly figured that two hundred pennyworths of bread would hardly be enough to give each person just a bite. Then Peter volunteered the information that there was a lad in the crowd who had brought his lunch, five little barley rolls and a couple of fish, but what was that among such a multitude.

Christian workers have to learn that little is much when placed in the Lord’s hand. Jesus knew from the beginning what He was going to do, so he had the disciples make the people sit in companies on the grass, and blessing the lad’s lunch. He took it and broke the rolls and fish and gave to the disciples to distribute until they were all filled. Actually, we do not know how many people were there, for Matthew tells us there were five thousand men, besides women and children. There was such an abundance of food that twelve baskets of scraps were picked up after the meal. John tells us that the people were about to take Jesus by force and make Him king, and Jesus knowing this withdrew into the mountain by Himself. The reason they wanted to make Him king was the prospect of having a ruler who would give them free meals (John 6:26).

Immediately after the meal Jesus made the disciples get in the boat and go to the other side of the lake before Him, while He dismissed the multitude. He then went up in the mountain to pray. In the meantime, night had closed in on the disciples and a storm had developed making it very difficult to man the boat. They had rowed about twenty-five or thirty furlongs towards Capernaum (about four or five miles), when in the fourth watch (between three and six A.M.) Jesus came walking on the water, and Mark says that He would have passed them by, but they, when they saw Him, supposed it was a ghost and they all cried out in fright, for they all saw Him. Whereupon Jesus spoke to them, “Be of good cheer; it is I, be not afraid.”

Matthew gives us the additional details concerning Peter who said, “Lord if it is thou, bid me come to thee upon the waters.” And He said, “Come.” Peter stepped out of the boat walking toward Jesus, but when he took his eyes off Jesus and saw the storm he began to sink and cried out for help. Jesus took his hand, rebuking him for his lack of faith, and together they boarded the boat. Immediately the wind ceased and the boat was almost immediately at the place they were headed for. Mark tells us that the disciples were dumbfounded, for they did not understand the incident of the loaves; their hearts were hardened. In spite of the miracle of the loaves, they still did not see who He was. When they disembarked, the people recognized Him and began bringing their sick to be healed.

Let us notice now the similarity between these two signs, and then what they might signify. In both the glory of Christ as Creator is displayed. Only the Creator could transform five small loaves and two fish into enough food to feed over five thousand people with twelve baskets of leftovers. And only the Creator could have such powers over the forces of nature as to defy the law of gravity by walking on the water, to still the raging storm, and instantly cause the boat with its occupants to be at its destination. He is not only the Creator of Israel (Isa. 43:15), He is the faithful Creator (1 Pet. 4:19), and as such He can and will supply both the physical and spiritual needs of His people. Both of these signs are prefaced by the statement: “Jesus went up into a mountain” (vs. 3 and 15). Mark informs us that He went up into a mountain to pray and that He saw the disciples toiling in rowing because of the storm on the lake.

This may be a considered as foreshadowing of that future time of Jacob’s Trouble, but Jesus as the ascended great High Priest sees them in their trouble and speedily comes to deliver them and bring them quickly to their land of millennial rest.

20. Discourse on the Bread of Life Reference: John 6:22-71

The multitude that had been fed which wanted to make Jesus King had seen the disciples leave in the only boat on the shore and they had seen Jesus retire into the mountain for the night, and the next day they began looking for Him. They knew He could not have left by boat, but not finding Him they decided to go back to Capernaum, His headquarters, to look for Him there. Upon finding Him they asked when and how He had come to Capernaum. Jesus did not answer their inquisitiveness but got down to the more important question of why they were looking for Him. He told them they wanted to make Him King simply because they got a free meal and were filled, and that they should not work for perishable food, but for that which endures unto life everlasting. This answer brought forth another question, “What must we do to be doing the works of God?” Jesus replied, “This is the work of God, that ye believe on him whom he hath sent.”

The word believe appears about one hundred times in John and is especially important in this context, since Jesus made some other statements which caused many of the Jews to stumble, and still causes people to stumble today. He stated: “Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.” The Jews murmured first because He said, “I am the bread which came down from heaven,” and secondly because He said they must eat His flesh to have eternal life. What did He mean by this latter statement? We can be sure that Jesus was not stating several different ways to have eternal life.

He had made it plain that there was only one way and that He was that way to God. He stated in vs. 29 that the work of God was to believe on Him, and in three of the following verses He stated without any qualification: “He that believeth on me hath everlasting life.” He then spoke of eating His flesh and drinking His blood to have everlasting life. Unless this is a second and different way from believing on Him, eating His flesh must be equivalent to believing on Him. We have seen that receiving Christ is equivalent to believing on Him (1:12), and eating is another figure of receiving and assimilating Christ into one’s own being, just as food is in a physical sense. It is plain that Jesus was not advocating cannibalism, for He said, “It is the spirit that gives life; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” It seems clear from vs. 51 that He was referring to His coming death when He spoke of giving His flesh for the life of the world. And then He says, “If this saying about my death offends you, what about my resurrection: What and if ye shall see the Son of man ascend up where he was before?”

The statement, “the work of God is to believe,” sounds almost contradictory, for in other Scriptures work is just the opposite of believing (cf. Rom. 3:27; 4:5; 11:6; Eph. 2:8,9). The Jews were works oriented; they believed man must work his way to eternal life through religious observances and law keeping. It would seem that Jesus used their word “work” to show that it was not work but simply believing. Believing is not an activity of working, but a passive acceptance of what God has done for man. It should be pointed out that the word “work” is not always bad when used in a spiritual sense. While no man can work or do works of righteousness to accomplish his salvation, his salvation has recreated him for the very purpose of producing good works (Eph. 2:10). Faith is an active principle, and Paul speaks of the work of faith (1 Thes. 1:3; 2 Thes. 1:11), which is just the opposite of the works of the flesh and the works of the law (Rom. 3:20; Gal. 2:16; 5:19).

It is self-evident that after Jesus had given the Jews the Sign of Creating Bread for them that He should interpret this sign by giving the discourse on Himself as the Bread of Life. It turned out to be a hard saying for the Jews, many of whom turned away and no longer followed Him. Why did some reject and others, such as the Apostles receive Him? Jesus explained it: “Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life,” (vs. 65, 40). Peter makes his great confession of Christ, (vs. 68, 69), but Christ confesses that one of the Twelve He has chosen is a devil.

21. Eating With Unwashed Hands References: Matt. 15:1-20; Mk. 7:1-23

This section deals with the complaint of the Pharisees that Jesus’ disciples did not observe the traditions of the elders, of Jesus’ rebuttal showing that the traditions of the elders made void the commandments of God, and of a parable concerning that which defiles a man.

Mark goes into a little more detail of explaining some of the traditional teachings of the elders. The fact that the disciples did not wash before eating does not mean that they were unhygienic. The washing referred to was a ceremony of baptism. The last clause of vs. 4 should actually read: “And many other things there be, which they have received to hold, as the baptizing of cups, and pots, brazen vessels, and couches upon which they reclined at meals.” The Law of Moses did contain a number of baptism rites, such as the sprinkling of blood and of the water of cleansing, but these traditional baptisms were inventions of the elders of Israel.

Next, Jesus showed how these traditions made the law of God meaningless. God had commanded that a man should honor his father and mother, but tradition of the elders taught that by making a gift to the temple a son could free himself of any responsibility toward his parents.

Then Jesus explained that it was not physical things which entered man’s body that defiled him, but the things that came forth out of his heart: evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, an evil eye, blasphemy, pride, foolishness. This is a Biblical definition of human depravity. Man has a corrupt, sinful nature. Cleansing the outside of man with various baptisms and washings cannot change the inward condition.

Christendom has developed many traditional teachings over the centuries, the same as Judaism, many of which make void the Gospel just as did the traditions of the elders. The traditions of the Roman Catholic Church which are held on a par with the written Word of God, make void that Word by teaching baptismal regeneration, the intercession of Mary, the re-sacrifice of Christ, and a host of other anti-scriptural doctrines. We must always ask: “What saith the Scriptures?”

(Main Source: Understanding The Gospels – A Different Approach – Charles F. Baker)

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A DISPENSATIONAL VIEW OF THE GOSPELS IN SMALL CHUNKS (20)

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CHAPTER V (CONTINUE)

The Middle Galilean Period (Continue)

14. Two Blind Men and a Dumb Demoniac Healed Reference: Matt. 9:27-34

We find a great deal of variety in the healing ministry of Jesus. He did not have some fixed way of dealing with everybody. People are different, their problems and needs are different. They need to be dealt with in a personal way. In this case the two blind men followed Him crying out for mercy. Jesus apparently gave them no heed, so they followed Him into the house. Then Jesus asked: “Do you believe I am able to do this?” and they said, “Yes, Lord.” So, He touched their eyes and they received sight according to their faith. As He had done with others, He strictly charged them to tell no man, but they went forth and spread abroad His fame. It would seem in some of these cases, at least, Jesus wanted to show the impossibility of silencing a testimony of one upon whom God had done a real work.

Then upon the healing of a dumb demoniac the people said, “It was never so seen in Israel,” but the Pharisees said, “By the prince of demons he casts out demons.”

15. Second Rejection at Nazareth References: Matt. 13:54-58; Mk. 6:1-6

Some commentators believe this is a record of His first and only visit to Nazareth, which is recorded in Luke 4:16-30, and which was commented upon under the Early Galilean Period.

16. The Mission of the Twelve References: Matt. 9:35-11:1; Mk. 6:7-13; Lk. 9:1-6

Since we have already dealt with the appointment of the Twelve Apostles we will confine our remarks to their commission. This is one of the great commissions of the N.T. Here we learn that Jesus gave His apostles authority over unclean spirits, to cast them out, and to heal all manner of sicknesses and diseases. The disciples had been in training up to this point. Now they are to be sent out to preach and to heal diseases. Disciples are learners; apostles are officially sent ones.

This commission consists of several commands. The first is: “Don’t go to the Gentiles;” second, “Don’t go into any city of the Samaritans;” third, “Go to the lost sheep of the house of Israel;” fourth, “Preach that the kingdom of heaven is near at hand;” fifth, “Heal the sick, cleanse the lepers, raise the dead, cast out demons, and do all of this as freely as the ability has been given you;” sixth, “Don’t take any money with you; don’t pack a bag for your journey; don’t take a change of clothing or of shoes; don’t take a staff; for the worker is worthy of having these needs supplied.”

This commission is a very good example of the dispensational character of the Bible and of God’s dealings with His people. Many of these commands were changed by Jesus just a few months later. In the next commission Jesus gave to these same apostles after His death and resurrection, He rescinded the restriction on the Gentiles and Samaritans, and told them to witness in Jerusalem, and in all Judea, and in Samaria, and then to the uttermost part of the earth. This command is a complete reversal of the previous command. On the night before His death He asked these same apostles: “When I sent you without purse, and scrip, and shoes, lacked ye anything? And they said, Nothing. Then he said unto them, BUT NOW, he that hath a purse, let him take it, and likewise his scrip (bag), and he that hath no sword, let him sell his cloak and buy one” (Lk. 22:35,36). Again there is a complete reversal of commands. For the apostles to obey the commands of Jesus in Matt. 10 after receiving the new commands in Lk. 22 would constitute disobedience.

But why would Jesus give one set of commands only to reverse them in a few months? The answer lies in God’s covenant relationship with Israel. God had covenanted with Israel to establish His Kingdom with them, and after that to bless all of the other nations through Israel. Therefore, while Christ was on earth, when the Kingdom was near but not yet established, His message had to be addressed to Israel alone; just as He told the Syrophenician woman: “I am not sent but unto the lost sheep of the house of Israel. It is not right to take the children’s bread and cast it to dogs” (Matt. 15:24-26). Israel had to be filled with her promised blessing before any blessing could go to the Gentiles. But after His death and resurrection when the Kingdom was being offered to Israel and when there was the possibility of the Kingdom being established (contingent upon Israel’s repentance and acknowledgement of Jesus as Messiah and King), Christ changed His commands and told them to go to Jerusalem and Judea first, then to Samaria, and finally to the uttermost parts of the earth. But before they had progressed far enough to go to the Gentile nations the rulers of the Jews rejected the ministry of the Apostles, blasphemed the Holy Spirit, and killed some of the witnesses. Thereupon God interposed a moratorium on the Kingdom offer; raised up a new apostle with a new dispensation and a new commission, and the Twelve who had been commissioned to finally go to the Gentiles, turned the Gentiles over to the Apostle Paul (Gal. 2:9).

It is strange that many Christians suppose that God cannot or has no right to change His commands. Some are still trying to carry out commands given by Moses to Israel; others are trying to carry out the commands of Jesus in Matt. 10; and it seems that the great majority of Protestants as well as Catholics are trying to carry out the Kingdom commission of Matt. 28 and Acts 1. If it was disobedience to work under the Matt. 10 commission after the Matt. 28 commission was given, is it not also disobedience to try to fulfill the Matt. 28 commission after a new commission was given to and through Paul?
After telling the Apostles how to behave in their ministry and how they will suffer as sheep amongst wolves, He tells them that they who endure to the end shall be saved (Matt. 10:22). This is a favorite proof-text for Arminians. Modern preachers who use this verse not only remove it from the context of the Kingdom dispensation, but they also fail to understand what the end means. It is usually construed to mean “to the end of one’s life,” whereas the end of which Christ so often speaks is the end of the age. If the Kingdom was near, the end of the present age was even nearer. (Cf. Matt. 13:40; 24:3,6,13,14 where world means age.) Those who endure through the time of Jacob’s trouble, the Great Tribulation, will be saved.

Matt. 10:23, “Ye shall not have gone over the cities of Israel, till the Son of man be come,” has puzzled Bible scholars. Those who deny the literal second coming of Christ to establish His Kingdom argue that this verse shows that Jesus intended His coming to be understood in a figurative sense, for surely the Apostles went to these cities and 1900 years have transpired and yet Jesus has not come. It might be well to quote three other similar passages and point out a fact which is common to all and which explains the meaning from a grammatical standpoint.

Matt. 16:28, “There be some standing here, which shall not taste death, till they see the Son of man coming in his kingdom.”

Matt. 23:39, “Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord .”

Matt. 24:34, “This generation shall not pass, till all these things be fulfilled.”

It will be noted that in all four of these passages the word “till” occurs. In the Greek text there is an untranslatable particle, “an,” used with the subjunctive mood. On the meaning of this particle, Thayers Greek-English Lexicon states: “an, a particle indicating that something can or could occur on certain conditions, or by the combination of certain fortuitous causes.” In other words, these statements are conditional. We might read our present text: “Ye shall not have gone over the cities of Israel till the Son of man may have come depending upon the fulfillment of certain conditions. If the conditions are fulfilled, the Son of man will come before you have gone over all the cities of Israel.” What then is the condition upon which His coming depended? There can be no doubt but that it depended upon Israel’s repentance and acceptance of the offered Kingdom. Acts 3:19,20 makes this abundantly plain. Even though Israel had rejected Christ in incarnation, now they were given the opportunity to accept Him in resurrection and had they done so Peter says that God would have sent Him back to bring in the times of restitution spoken of by the prophets. We know now that Israel did not repent and therefore the condition stated in these four references was not satisfied, and therefore Christ did not come.

In exhorting His disciples to faithfulness in the face of violent opposition the Lord made a remarkable statement, recorded more fully in Matt. 10:28 than in Lk. 12:5. “Fear not them which kill the body but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell (gehenna).” This statement is a sufficient answer to those who claim that physical death results in the death of the soul. The body may be killed without killing the soul. It must therefore exist apart from the body. Only God has the ability, not only to kill, but to destroy both the body and soul in gehenna. Destroy never means annihilate in Scripture. The word used here is apollumi, and is the same word as translated lost sheep of the house of Israel, (Matt. 10:6; 15:24); go after that which is lost, till he finds it (Lk. 15:4); the prodigal son was lost and is found (Lk. 15:32). The word means loss, not of being, but of well-being.

Gabriel’s message of peace on earth is reversed by the Lord in the hostile environment in which He found Himself. He had not come to send peace but a sword (Matt. 10:34). Many Christians are at a loss to explain how Jesus could say He had come to send a sword and not peace, and many critics of the Bible, ignorant of this statement and the reason for it, try to impugn the claims of Christ by pointing to the fact that Christianity has failed to bring about peace in the world. The fact is that not only here did Jesus make such a statement, but in the Olivet Discourse He plainly stated that there would be wars and rumors of wars down to the very end of the age; that is, to the time of His second coming.
To be worthy of Christ the disciples must place Christ before their nearest of kin (vs. 37), before their own interests and safety (vs. 38), before life itself (vs. 39). He closely identified Himself with His own (vs. 40) and promised reward even for giving a cup of cold water to one of these little ones.

Matthew ends the section by stating that Jesus departed from there to teach and preach after thus commanding His twelve apostles, but Mark and Luke state that the Apostles went out and preached the gospel everywhere (in Israel and only to Israelites as Christ had commanded), casting out demons and healing the sick.

17. Death of John the Baptist References:Matt. 14:1-12; Mk. 6:14-29; Lk. 9:7-9

This Herod was one of the sons of Herod the Great who had ordered the slaughter of the innocents. His official title was Tetrach, “ruler of a fourth part.” On the death of King Herod his dominions were divided into four parts: Archelaus obtained two parts, Philip one part, and Antipas (the Herod of this story) one part. Herod’s wife was a daughter of Aretas, King of Arabia, whom he dishonored by taking Herodias, the wife of Philip, to be his wife. Salome was the daughter of Herodias. John had condemned Herod for his immorality and Herod had put him in prison.

John had been arrested perhaps eight months before his martyrdom. Possibly he was imprisoned at the fortress of Machaerus on the east side of the Dead Sea although some think it was at Herod’s palace in Samaria. There Herod had built not only a fortress with dungeons, but an ornate palace. The feast which he gave on this occasion must have been at this palace. The word “here” in Matt. 14:8 at least suggests this, for Salome said, Give me here on a platter the head of John the Baptist. John must have been nearby for the execution to take place and the head to be brought before the feast was over. It would have required considerable time to go from Jerusalem to Samaria and back. Herodias and Salome knew of Herod’s reluctance to put John to death, and they wanted the deed done before Herod had time to change his mind.

When Herod had heard of the mighty works of Jesus, he was sure that John had risen from the dead. It is strange that he was superstitious enough to believe John had risen from the dead but refused to believe Jesus had risen from the dead later on. Mark tells us that Herodias was so incensed by John’s condemnation of her marriage to Herod that she tried to have him killed, but Herod feared John, knowing he was a holy and righteous man, and kept him safe. Herod had apparently had several conversations with John, for we read that he was much perplexed when he listened to him and yet he heard him gladly. He apparently put John in prison only because of the insistence of Herodias, and now when he made the rash promise to Salome, she and her mother were quick to see the opportunity to have done what Herod had refused to do. Herod was outfoxed and although he was very sorry, to save face before his guests he caused John to lose his head. Herod had two fears: one, a superstitious fear that John might be able to put a curse on him; and the other, a fear of the people, because they considered him to be a prophet. He apparently had no fear of God. God is going to have two great witnesses in Jerusalem during the Tribulation and the rulers will do the same thing to them that Herod did to John (Rev. 11:3-10).

John’s disciples buried John’s body and went and told Jesus what had happened. Jesus was near the Sea of Galilee when the news reached Him, and He withdrew from there in a boat to the other side of the sea, which place Luke identifies as Bethsaida.

(Main Source: Understanding The Gospels – A Different Approach – Charles F. Baker)

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A DISPENSATIONAL VIEW OF THE GOSPELS IN SMALL CHUNKS (19)

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CHAPTER V (CONTINUE)

The Middle Galilean Period (Continue)

B. The Parable of the Sower: Matt. 13:3-9, 18-23;Mk. 4:1-20; Lk. 8:4-15.

Jesus Himself explained the interpretation of this parable, and we would not presume to improve upon His words. The Sower is Christ, the seed is the Gospel of the Kingdom, and the ground upon which the seed fell represents four different kinds of hearers. The wayside hearer is the one who hears the Kingdom message but does not understand it, and the wicked one comes as a bird would and snatches the Word from his heart. The stony place hearer is the one who hears the Word and immediately with joy receives it but because he has no root in himself, becomes offended as soon as persecution or tribulation arises, as represented by the heat of the sun. The seed which fell among thorns and was choked or stunted represents those who permit the care of the world and the deceitfulness of riches to choke the Word and thus become unfruitful. Finally, the seed which fell on good ground represents those who hear the Word, understand it, and bear varying degrees of fruit.

Nothing is said specifically about salvation. The parable is concerned with fruit- bearing. It is evident that those in the first category could not have been saved. The second group seem not to have been saved since they had no root. The third group might represent saved people who had become unfruitful. However, the only way we can be sure people are saved is by their fruit. God alone knows the heart. Fruit-bearing is always the result of salvation; never the cause of it.

The parable teaches that the preaching of the Kingdom Gospel will not result in the conversion of an entire nation or of the world. There will be only partial success. Only a fourth of the preaching might produce fruit. We know that the same principle holds true for the preaching of the Gospel of the grace of God in our day and hence we may make a secondary application of the parable to our own preaching. However, we must be careful in making such an application that we do not confuse personal salvation with fruit bearing. Truly saved people have been caused to doubt their salvation by a faulty application of this parable to our day.

C. The Parable of the Wheat and Tares: Matt. 13:24-30, 36-43.

We are fortunate again in having Christ’s own explanation of the meaning of this parable. It is a parable of two sowers. One man sowed good seed in his field and his enemy sowed tares in the same field while the man slept. Jesus again is the man who sowed the good seed. The enemy is the Devil; the field is the world, the good seed are the children of the Kingdom and the tares are the children of the wicked one. The workers ask whether they should pull up the tares, and the answer is, “No, you may also pull up the wheat along with the tares; let them both grow together until the harvest.” The harvest is the end of the age; the reapers are the angels who are sent forth by the Son of man to gather out the tares. Those that are evil will be cast into a furnace of fire, and then the righteous shall shine forth as the sun in the Kingdom of their Father.

In trying to apply this parable to God’s present spiritual program with the Church several facts should be observed. The first is that the wheat represents the children of the Millennial Kingdom (including the tribulation saints); not members of the Body of Christ. Next, this parable culminates with the end of the age. This present evil age ends with the second coming of Christ after the Great Tribulation. The Body of Christ will be raptured or gathered out of this world before the Great Tribulation. In the parable the ones who are gathered out by the angels are those who offend and do iniquity; the righteous are left on earth to enjoy the Kingdom. Just the opposite happens at the Rapture: the saints are gathered out to be with Christ in glory, and the ungodly are left to go through the Tribulation on earth. The only thing in this parable which is similar to God’s present spiritual program is the fact that both good and evil exist together in the world; all else is in contrast.

The first two parables are given in much detail and are fully explained for us. The remaining five must be interpreted in harmony with the first two. The lesson of the first two is that there will be a period of preaching of the Kingdom during which good and evil will grow up together, which will be terminated by the second coming of Christ at the end of the age to punish the wicked and to reward the righteous in the new age of the Millennium.

D. The Parable of the Mustard Seed: Matt. 13:31,32; Mk. 4:30-32; Lk. 13:18,19.

The mustard plant in this parable is thought to be the black mustard (Sinapsis nigra), which grows quite large. There are smaller seeds than the mustard, but it is probably smallest of the garden seeds. The statement that the birds lodged in the branches does not mean that they built their nests in it, but lighted on its branches to rest or to eat the seeds. The birds were probably small sparrow-like birds.

The parable speaks of rapid growth, but growth that is temporary, for mustard is a herb which lasts for only a season, and not a tree which endures for many years. Some commentators believe that the birds represent forces of evil, corresponding to the tares in the previous parable and to Satan’s emissaries, the birds, in the parable of the Sower. It should be remembered that these parables are not depicting the character of the Kingdom after it is established at the second coming of Christ, but its character prior to that time when it contains a mixture of good and evil.

E. The Parable of the Leaven: Matt. 13:33-35; Lk. 13:20,21. What does leaven represent in the Bible? There can be no doubt about the meaning Paul placed upon it: “Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth” (1 Cor. 5:6-8). What meaning did Christ place upon it? Jesus told His disciples to “beware of the leaven of the Pharisees and the Sadducees,” by which He meant the unscriptural “doctrine” of these Jews (Matt. 16:6-12). In no place in Scripture is leaven used to represent truth or that which is good.

Jesus did not say that the kingdom was like leaven or evil; He said it was like leaven which a woman hid in three measures of meal until the whole was leavened. The Kingdom is likened to the whole process. Traditionally the leaven is interpreted as the Gospel, the woman as the Church, and the three measures of meal as the world. The interpretation is that the whole world will be permeated by the Gospel through the instrumentality of the Church, thus resulting in a converted world. This interpretation is diametrically opposed to the teaching of the first two parables as explained by Christ Himself. It is also opposed to experience, for the non-Christian population of the world is increasing at a much more rapid rate than that of new converts to the faith. It is also opposed to the plain, pre-millennial teaching of the Bible. It is also opposed to the a-millennial view which many Christians hold.

It should also be remembered that even the Millennial Kingdom, which apparently begins with a converted world, will end in a great rebellion when Satan is loosed from his prison in the abyss (Rev. 20:7-9). There will be no Kingdom of absolute righteousness until the creation of the new heavens and the new earth.

F. The Parable of the Hid Treasure: Matt. 13:44.

This is the first of the parables spoken privately to His disciples after He had dismissed the multitudes and gone into the house. This parable is about a treasure buried in a field which a man found, and after finding it he buried it again and went and sold all that he had and with the proceeds purchased the field. It seems evident that this parable illustrates a different aspect of the Kingdom from that which has gone before.

We believe this speaks of God’s hidden purpose to redeem Israel and in so doing to redeem the world. In the other parables the field is the world and there is no reason for changing it here. This treasure in the world must speak of people. Ps. 135:4 states: “For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.” In Ex. 19:5 God says to Israel: “Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine.” Since Israel is God’s chosen nation, His peculiar treasure which He found in this world, there seems no reason not to inject that meaning into the parable. We would not be dogmatic on what the hiding of the treasure depicts, but we would suggest that it could refer to the fact that Israel has been dispersed and in a sense hidden among all the nations of the world.

But God’s sovereign purpose with Israel is not going to fail, although the Kingdom in its mystery form may seem to fail. Paul explains the apparent failure of God’s promises to Israel in Rom. 10, and in Rom. 11 he shows that the present fall and casting away of Israel resulted in the reconciliation of the world. “But if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness” (vs. 12-15). And so Paul concludes: “All Israel shall be saved,” even though they are enemies of the gospel at the present. “But as touching the election, they are beloved for the fathers’ sake.” There can be no doubt that the giving up of all in order to purchase the field refers to Christ’s leaving behind heaven’s riches in order that He might pay the redemption price for the world on Calvary’s cross.

G. The Parable of the Pearl of Great Price: Matt. 13:45,46.

The interpretation of this parable is much the same as that of the hidden treasure. Some interpreters claim that the pearl represents the Church as distinct from Israel. It is our belief that the truth about the Church of this dispensation was as yet a secret and not revealed until it was given to the Apostle Paul. It has been suggested that the Pearl, instead of representing Israel as a nation, represents the remnant of Israel which shall be saved before the final establishment of Israel as a nation in the Kingdom. (Rev. 7:4-8; 12:17 cf. Rom. 9:27; 11:5 and the many references to the remnant in Isa., Jer., Ezek., and Micah.) Again, Christ is the Merchant who gave up all to purchase this Pearl, this remnant which remained faithful in spite of trial and testing and great tribulation.

H. The Parable of the Dragnet: Matt. 13:47-50.

This parable reinforces the teaching of the other parables that during the interval between the two comings of Christ the good and the bad will co-exist. The net cast into the sea enclosed every kind of sea life edible and non-edible. The fishers drew the net to the shore, sat down, and gathered the good into vessels, but cast the bad away. The fulfillment of this will come at the end of the age, that is, at the end of the Tribulation when Christ returns. There is a remarkable passage in Jer. 16:13-21, where God says concerning the remnant of Israel: “Behold, I will send for many fishers, saith the Lord, and they shall fish them.” There are many Old Testament passages which speak of the regathering of Israel and the separation of the faithful from the rebels, (cf. Isa. 27:12,13; Ezek. 20:13-38). According to Matt. 24:31, God will use the angels as the fishers to gather the elect. In the symbolism of Revelation the sea represents peoples, multitudes, nations, and tongues (Rev. 17:15; cf. Rev. 13:1; Dan. 7:2).

I. Parable of the Scribe and the Householder: Matt. 13:52.

This statement is not actually called a parable and is not recognized by many commentators as such. However, we have included a number of similes and will treat this one as such.

In this comparison the scribe who is instructed concerning the Kingdom of heaven is like a householder who brings forth out of his treasure things old and new. A scribe in Bible times was a scholar whose business it was to study and teach the Law. But sad to say the scribes, as a body, were ignorant of the Kingdom and they rejected the teachings of Jesus. But every scribe who is instructed (literally, has been made a disciple to) the Kingdom brings forth out of his treasure things new and old, the New Testament secrets of the Kingdom as taught by Christ and the Old Testament truths concerning the Kingdom.

These scribes would be dispensationalists of that day who rightly divided the Word of Truth. They would be able to put the old and the new together in a unified whole. There is an old saying, “Whatever is new is not true, and whatever is true is not new.” The only new things in the spiritual world are revelations of truth from God. The axiom we have just quoted would not have been true in Jesus’ day, for He was revealing new truth about the Kingdom, but it is true in our day because God completed His revelation with the apostles and the canon is closed. We may find much that is new to us, but if it is true, it has been in the Scripture all along. God revealed a whole new body of truth to the Apostle Paul for members of the Church which is His Body, and it has been in the Book for two thousand years.

12. The Stilling of the Storm
References: Matt. 8:18, 23-27; Mk. 4:35-41; Lk. 8:22-25

A scene like this is a cause for wonder. Here the Lord Jesus, the Creator of heaven and earth, is asleep in the stern of a little boat on the Sea of Galilee and a sudden squall swamps the boat and threatens the lives of those abroad. And Jesus slept through it all. Was God asleep? What would happen if God went to sleep? But, “He that keepeth Israel shall neither slumber nor sleep” (Ps. 121:3). Here we are confronted again with the mystery of the Incarnation. The Man Jesus was asleep, but as God He was not asleep.

When awakened by the frantic disciples, Jesus calmly asked, “Where is your faith?” Could the ship sink with the God-man aboard? And He rebuked the wind and the raging of the water, and them was a great calm. No doubt we ourselves, who have had the advantage of studying the completed Word of God, would marvel as much as did the disciples if we were put through a similar experience. “What manner of man is this, that even the winds and the sea obey Him?” The story could have many spiritual applications to the presence of Christ with us in the many storms of life we all experience.

13. The Healing of the Maniac at Gadara
References: Matt. 8:28-34; Mk. 5:1-20; Lk. 8:26-39

Usually the Gospel of Mark gives an abbreviated account of events but on this occasion it is the longest and gives more details. Some believe that the account in Matthew happened upon a different occasion, because in Matthew there were two demoniacs, and only one is mentioned in Mark and Luke. It seems rather unlikely that two events so similar would happen at the same place with the demons entering the swine and the swine being destroyed by rushing over the cliff into the sea. Here is a possible explanation:

Mark and Luke only speak of one; just as they only speak of one blind man at Jericho and one colt at the entry to Jerusalem. This shows design, not discrepancy. The prophecies immediately preceding Matthew predicted the advent of Christ as King of Israel and Prince of Judah. The Holy Spirit in this first Gospel therefore, records the historic facts that there were two demoniacs, and two blind men, and two animals, for these represent Israel and Judah. No such duality was needed in the other Gospels.

Mark adds such details as when the demoniac saw Jesus “from afar” he ran and worshipped Him; that there were about 2,000 swine; and that after he was healed he began to publish in Decapolis how great things Jesus had done for him; whereas Luke says, “throughout the whole city.” Decapolis is not a city, but a league of ten cities, as the name means.

This story not only shows the power of Christ over the Satanic world and the fact that these spirit beings recognized and confessed who Jesus really was, but it reveals a great deal about demons.

There can be degrees of demon possession. In some cases there was only one demon, in another the one went and found seven others worse than himself and entered into the man, and in this case there must have been a thousand, for their name was Legion. This may explain the super-human strength of the man that enabled him to break the fetters and chains with which the authorities tried to bind him.

Further, these demons requested Jesus to send them into the swine, and Jesus granted the request. They knew that swine were unclean animals and therefore Jesus would be more inclined to grant their request than if they had asked to go into a herd of sheep. But why did they want to go into any creature? We know very little about the nature of demons, but they appear to be disembodied spirits who constantly seek embodiment of some kind. Some think they are the fallen sons of God in Gen. 6:4. They are characterized as being unclean. They are not like Satan who appears as an angel of light and a minister of righteousness, (2 Cor. 11:14). They are degraded and cause those they possess to engage in all kinds of filth and insane behavior.

But what a contrast between this poor soul before and after meeting Jesus. He was sitting, not raging and cutting himself; he was clothed, not naked; and in his right mind, no longer a maniac. One would have thought that the people of the area would have welcomed a healer who could perform such cures, but He had apparently damaged their illegal business, and that coupled with their superstitious fear caused them to ask Jesus to depart and He granted their request, but not before telling the healed man to tell others of his deliverance.

14. The Raising of Jairus’ Daughter
References: Matt. 9:1,18-26; Mk. 5:21-43; Lk. 8:40-56

Again in this incident Mark gives us details omitted by Matthew and Luke. Mark and Luke give the name of the ruler, Jairus. Mark and Luke mention the daughter was near death when Jairus first spoke to Jesus and that as they were on the way to the house the message came that the daughter was dead. Matthew begins with the Ruler saying, My daughter is dead. Mark and Luke both mention the age of the child, twelve years; Matthew doesn’t.

All three mention that the woman with an issue of blood who intercepted Him on the way, had been afflicted twelve years. Twelve is the number of Israel. The physical diseases of the people healed are representative of the moral and spiritual condition of Israel. In just this one chapter 9 of Matthew we see illustrated man’s condition by nature as paralyzed (vs. 2), dead (vs. 18), diseased (vs. 20), blind (vs. 27), and dumb (vs. 32).

Mark also gives details of the woman’s illness and experience with the physicians, having spent all she had without any improvement, but rather had worsened. Mark also tells us that when Jesus said, “Who touched me?” the disciples said, “Thou seest the multitude thronging thee, and sayest thou, Who touched me?” Only one in that pushing, shoving crowd really touched Jesus. The woman was fearful and timid but she had strong faith.
Mark and Luke also tell us that Jesus took Peter, James, and John into the house with the parents, after He had expelled the mourners, to raise the child. And Mark alone tells us that Jesus said, “Talitha cumi,” which is Aramaic for “Damsel, arise.” After raising the child He prescribed a good meal. Having been restored by Jesus the child was now in the best of health. When Jesus healed, He restored to perfect and complete health.

(Main Source: Understanding The Gospels – A Different Approach – Charles F. Baker)

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A DISPENSATIONAL VIEW OF THE GOSPELS IN SMALL CHUNKS (18)

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CHAPTER V (CONTINUE)

The Middle Galilean Period (Continue)

8. Christ’s Companions on Second Preaching Tour Reference: Lk. 8:1-3

While Jesus did not appoint any women apostles or place women in places of leadership, He did lift the status of women and recognize their place of ministry. On this preaching tour through Galilee He took with Him, not only the Twelve, but three women whose names are mentioned, along with many others who ministered to Him and His apostles of their means. Susanna is mentioned only this once in the N.T. Joanna is mentioned here and in Lk. 3:27 and 24:10. Mary Magdalene is mentioned twelve times: Matt. 27:56,61; 28:1; Mk. 15:40,47; 16:1,9; Lk. 8:2; 24:10; John 19:25; 20:1,18). We have no record of how or when these women became disciples. Nothing is said to identify Susanna. We do know that Joanna was the wife of King Herod’s steward, which is an interesting sidelight. But Mary Magdalene is described as a demon possessed woman out of whom Jesus had cast seven demons. These women seem to have had more spiritual insight than did the apostles.

The two Marys are mentioned together at the sepulchre of Christ watching as Joseph wrapped the body of Jesus in a linen cloth and laid it in the tomb and then rolled a great stone over the door. These same two Marys were the first at the tomb, at daybreak on Sunday morning, and they were the first human beings to see the risen Christ (Mk. 16:9). And when these women told the Apostles Jesus had arisen from the dead, they believed not. God has honored and rewarded these women by placing their names in Holy Writ for hundreds of generations to further honor them for their love and devotion to Christ.

9. The Unpardonable Sin
References: Matt. 12:22-45; Mk. 3:19-30, cf. Lk. 11:14-23; 6:43-45; 11:29-32

The references in this section are quite fragmented, especially in Luke.
First, Mark tells us that the multitudes surrounded Jesus to the extent that no one could so much as eat bread. The friends of Jesus thought He was crazy and went to take charge of Him. (It is not clear whether His friends said He was crazy, or the people who were gathered.) On this occasion Jesus was casting out a demon from a blind and dumb man. When the man spoke and saw, the multitudes marveled, but the Jewish leaders accused Him of casting out demons by the power of the prince of demons. Jesus showed the impossibility of their charge, for if Satan was divided against himself, his power would be destroyed. But if Jesus was casting out demons by the Spirit of God it was evident that the Kingdom of God was manifesting itself.

Then follows what has been called the unpardonable sin, which has been so misinterpreted as to cause many people deep spiritual harm, for fear they have committed it. The character of the sin is said to be blasphemy against the Holy Spirit. This sin could not be any sin against Jesus Christ, for Christ plainly stated that sins against Himself were forgivable, but this sin against the Holy Spirit was not forgivable. What is this sin? Do we read anywhere of men thus blaspheming the Holy Spirit?
We believe first that this sin could not be committed until the Holy Spirit was given, and that was after the death and resurrection of Christ. Next, we believe that Israel’s sin against the Son of Man in crucifying Him was forgiven, for Jesus prayed, “Father, forgive them; they know not what they do.” At Pentecost the Holy Spirit was given, and one of the functions of the Spirit was to enlighten and reprove of sin, because they believe not on the Lord Jesus Christ.

After Pentecost the rulers of Israel were no longer acting in ignorance. In rejecting Christ now, they were sinning against the Holy Spirit. Therefore, we read Stephen’s indictment in Acts 7:51: “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did so do ye.” They were resisting the Holy Spirit, but when Paul was raised up as the new apostle of the Gentiles, Paul still had dealings with the people of Israel in the dispersion. On his first missionary journey when he was in Antioch of Pisidia and the Jews opposed him, it is said, “But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.” Again the same thing happened at Corinth: “And when they opposed themselves and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads: from henceforth I will go unto the Gentiles” (Acts 18:6). And finally the same thing happened when Paul reached Rome as a prisoner and preached to the Jews (Acts 28:25-28). Paul says that he himself was formerly a blasphemer, but he acted ignorantly in unbelief (1 Tim. 1: 13), and in his hatred of Jesus he forced others to blaspheme (Acts 26:11).

Therefore, we believe that this sin against the Holy Spirit was committed by Israel during the book of Acts period. There are many warnings against sin of any kind in Paul’s epistles, but interesting enough, nowhere does he speak of an unforgivable sin in this dispensation of grace.

After this Jesus gave some similitudes of good and bad men bringing forth good and bad fruit, even as good and bad trees do. The importance of spoken words is emphasized. Men will have to give account of every idle or careless word they speak. Men will be justified or condemned by their words.

The next paragraph deals with signs. God has always dealt in signs with Israel. Paul tells us that the Jews require a sign (1 Cor. 1:22). Here the Jews demanded a sign from Jesus to accredit His claims. The only sign He will give them is the sign of the prophet Jonah. It goes without saying that Jesus knew and believed the story of Jonah to be a true historic event. Those who call this story a myth impugns the testimony of Christ. While the story of Jonah is historically true it is also a parable or illustration of the nation of Israel. Israel had a commission from God to make His name known to the Gentile nations, but like Jonah they refused. As a result God dispersed them among the Gentiles, even as Jonah fled to Tarshish. On board the ship a great storm arose and Jonah was cast overboard into the sea, which is often a figure for the Gentile nations, where Jonah was miraculously preserved, even as Israel has been preserved as a distinct ethnic group over the centuries. As Jonah was vomited up out of the sea, so Israel will again be restored as a nation upon her own land. And finally as Jonah then went to Nineveh and preached and the whole city repented, so Israel, when they are restored, will preach the Gospel of the Kingdom to the nations; the so-called Great Commission will be carried out, and the nations of the earth will be converted. But in the present context Jesus makes the experience of Jonah in the belly of the sea-monster to be typical of His death, burial, and resurrection. Jesus claimed to be greater than Jonah and greater than Solomon: hence the greater the condemnation which would come upon those who had the greater enlightenment and yet did not repent.

The final paragraph in this section is the record of a demon who is evicted and later returns with seven other demons worse than himself, so that the latter end of the one possessed is worse than the first. This is the story of the nation of Israel. They had reformed and evicted the demon of idolatry with which they had been possessed in the days before the dispersion, and now they refuse to be filled with the Spirit of God. When the demon returns he finds Israel “empty, swept, and garnished.” He enters in with even worse companions and takes possession of Israel again. This describes their condition in the time of great tribulation (cf. Rev. 12:13).

10. The True Kindred of Christ
References: Matt. 12:46-50; Mk. 3:31-35; Lk. 8:19-21

We do not think that Jesus showed disrespect for His mother and brothers according to the flesh by apparently denying them and turning to His true disciples and calling the ones who did the will of the Father in heaven, his mother and brethren. Rather Jesus was making it plain that His mother and brothers in the flesh did not have any unique or favored relationship with Himself. As we have seen, Jesus placed Himself in subjection to His earthly parents until He became of age, and even as He was dying on the cross He made provision for His mother (John 19:26,27).

Spiritual ties can bind people more closely together than physical ties. In fact, many times believers find their natural relations antagonistic to spiritual things. Jesus Himself experienced this, for we read: “Neither did His brethren believe in Him.” In fact, Jesus predicted that because of His being rejected by Israel, instead of bringing peace to the world, He would bring division: father divided against son, and son against father; mother against daughter, and daughter against mother; mother-in-law against daughter-in-law, and daughter-in-law against mother-in-law (Lk. 12:49-53).

11. The Parables of the Mysteries of the Kingdom
References: Matt. 13:1-53; Mk. 4:1-34; Lk. 8:4-18

A. Why Parables? Matt. 13:10-17; Mk. 4:10-12; Lk. 8:9.10. The Greek word “parable” means “something thrown alongside.” The parable places a truth from nature alongside a spiritual one. Since parables are figures of speech used to illustrate spiritual truth, Christ’s answer to the disciples’ question may seem paradoxical: “Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.” Also He said: “Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.” Thus, parables were used by Christ to reveal truth to His disciples, and to conceal truth from the unbelieving Jews.

While various spiritual applications may be drawn from the parables, it is most important to understand their primary interpretation. The parables deal with either the subjects of the Kingdom or with the chief Character of the Kingdom, who is depicted under such figures as Nobleman, King, Bridegroom, Builder, Master, Judge, Sower, Husbandman, Shepherd, Physician, Creditor, Rock and Cornerstone. After we understand the primary meaning of the parables, we may make secondary applications to ourselves in this Church age, for the simple reason that there are certain moral and spiritual truths which are unchangeable and apply to mankind in every age.

The parables in this section concern “the mysteries of the Kingdom of heaven.” The Kingdom of heaven in Matthew is synonymous with the Kingdom of God in Mark and Luke. This Kingdom is not to be thought of either as God’s general sovereignty over the universe, or as a purely spiritual kingdom which consists of all holy and righteous beings. Both of these aspects of the Kingdom of God have always existed whereas that aspect of the Kingdom which is before us in the Gospels is something that was near at hand at that time, but its establishment was yet future. Therefore, it seems evident that the Kingdom of which Christ spoke was the Davidic, Messianic, earthly Millennial Kingdom which is the subject of Old Testament prophecy.

The word “mystery” in Scripture is not something mysterious, but rather something which had been kept secret but is now revealed. There was nothing secret about God’s purpose to establish the Messianic Kingdom upon the earth. This was one of the main burdens of Old Testament prophecy. What then is the secret about the Kingdom which these parables reveal? As we understand it, the secret is that the Kingdom was not to be established at the first coming of the Messiah, but at His second coming. The Jews expected that the Kingdom would appear immediately (Lk. 19:11). Instead, Christ taught that the Messiah must first die, and then there must be the worldwide sowing of the Gospel of the Kingdom, during which good and evil would grow up together until the end of the age, at which time He would return, judge the nations, and establish His Kingdom. Old Testament prophecy does not distinguish between the two comings of Christ and the interval in between. Isa. 61:1 is an example. Thus far a period of 2000 years has intervened between. the first and last clauses of this verse. The same is true concerning the 70 heptads of years which Daniel prophesied unto the establishment of the Kingdom. There is no intimation that 2000 years would intervene between the 69th and the 70th heptad. It is therefore not exactly correct to state that Christ came the first time to offer the Kingdom to Israel. He did preach that the Kingdom was near, but He came to present Himself to Israel as the Messiah, to be rejected, and to die a sacrificial death. It was only after this that the Kingdom could be offered to Israel, as indeed it was in the early chapters of the Acts. Those who fail to understand the meaning of the mysteries of the Kingdom teach that Christ came the first time to offer and establish the Kingdom, and that since Israel rejected the offer, God began something entirely new and different on the Day of Pentecost.

Before looking at the parables themselves, we might ask: Why would Christ adopt a method of teaching which would keep certain people from understanding the truth? To answer this, we must understand something about what is called “judicial blindness.” This means that when people harden their hearts toward God and close their eyes to the light, He confirms their action and keeps them in the dark. Christ quoted Isa. 6:9,10; read Matt. 13:13-15; Mk. 4:12; Lk. 8:10; John 12:39-41; Acts 28:25-27; and Rom. 11:7-12. All of these passages speak of the judicial blindness which God pronounced upon the people of Israel, first in Isaiah’s day, then in Christ’s day, and finally in Paul’s day. In all three cases Israel closed their eyes to the light which God gave them, and as a judgment God sealed their eyes shut. This blindness of Israel was not total, that is, not all Israelites were blinded, for some did believe. Paul states that “blindness in part has happened unto Israel, until the fulness of the Gentiles be come in, and then all Israel will be saved” (Rom. 11:25,26).

It should be noted that while Matthew records seven “mystery” parables, Mark and Luke record only the first one, about the Sower. Mark then relates the parable of the candle and the parable of the unconscious growth, before giving another of the mystery parables, that of the Mustard Seed. Luke also mentions the Mustard Seed and the Leaven in a different context (13:18-21).

(Main Source: Understanding The Gospels – A Different Approach – Charles F. Baker)

NOTE: Dear friends, we wish to expand the ministry, Lord willing, and to distribute tracts to the Zulu people in the area in South Africa where we live.
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A DISPENSATIONAL VIEW OF THE GOSPELS IN SMALL CHUNKS (17)

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CHAPTER V (CONTINUE)

The Middle Galilean Period (Continue)

J. Warnings: Matt. 7:15-27. The Sermon ends with a two-fold warning. The first is against false prophets, and the second against a poor foundation. No doubt in the coming Tribulation period there will be a rash of false prophets as indicated in Matt. 24:21-24, but even now they are increasing in number. Just because a man preaches about Jesus and claims to work miracles in the name of Jesus does not mean he is a true prophet.

Jesus said: “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out demons? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” In the light of these words, one should employ great discernment when viewing the growing charismatic movement. It is altogether possible that this movement is preparing the religious world for the host of false prophets who will arise after the Rapture of the Church to work their deceiving miracles as predicted by Jesus.

The other warning is the parable of the two houses, or more accurately, the two foundations. Regardless of the workmanship in the houses, their ability to stand the test depends not upon the beauty of their furnishings, but upon their foundations. The lives of some unconverted men may appear to be more noble, philanthropic, gentle, industrious than that of some Christians, but the one will be swept away in the flood of God’s judgment and the other will stand. Luke’s account adds that the wise man dug deep and laid his foundation upon the rock, and Paul tells us that other foundation can no man lay than that is laid, which is Christ Jesus (1 Cor. 3:11). Jesus was speaking about the importance and the character of the foundation. Paul starts with the only true foundation and speaks of the importance and character of the building. The Christian’s life and ministry is the building. Paul laid the foundation for this dispensation as a wise master- builder, and we are to take heed how we build. We may build with wood, hay, and stubble, or with gold, silver, and precious stones. God’s fire will test the building and all that is worthless will be burned away. The building is not the person. The building may be destroyed, but the person will be saved, because man is not saved by his building but by faith.

4. Healing of the Centurion’s Servant References: Matt. 8:5-13; Lk. 7:1-10

A comparison of Matthew’s and Luke’s account of this incident is most enlightening. If we had only Matthew’s account, we would suppose that the Centurion came personally to Jesus, but when we read. Luke, we understand that certain of the Jews acted as intermediaries. The centurion did not consider himself worthy to have Jesus come under his roof, and apparently, he didn’t feel worthy to even speak to Him personally. Or perhaps he had enough discernment to know that Jesus ministered only to the lost sheep of the house of Israel. This incident is one of the two recorded cases where Jesus ministered to a Gentile while He was on earth.

We think of Roman soldiers as hard, cruel, unconscionable men. But this man was different. To begin with, Luke tells us that this critically ill servant was “dear unto him.” He loved this servant enough to go to the trouble of getting a delegation of Jews to go to Jesus to intercede for him. The second and almost unbelievable thing about this centurion was that he also loved the nation of Israel and had demonstrated his love by building a synagogue for the Jews. This Roman is a foreshadowing of Gentile salvation to the children of the tribulation saints in the Millennial Kingdom. God had promised Abraham long ago that He would bless those who blessed Abraham’s seed and curse those who cursed his seed. One cannot help but wonder whether there was any connection between this centurion and centurion Cornelius in Acts 10.

Jesus went with this delegation of Jews and when they were not far from the house, the centurion probably saw them coming and sent some friends to tell Jesus not to go to the trouble of coming to his house. All He needed to do was to speak the word and his servant would be healed. When Jesus heard this, He said to all those about Him, “I have not found so great faith, no, not in Israel.” The friends upon returning to the house found the servant healed. One cannot help but wonder whether the centurion ever met Jesus face to face.

5. Raising of the Widow’s Son at Nain Reference: Lk. 7:11-17

This miracle is recorded only by Luke. Nain is located about 16 miles S.W. of Capernaum and about five miles S.E. of Nazareth where Jesus grew up. As He and His disciples and the crowd that was following Him approached the gate of the city, a funeral procession was passing through the gate. It was that of a widow’s only son, and when Jesus saw the situation, He had compassion on the woman. He stopped the procession and commanded the dead man to arise. And the dead man sat up and began speaking and Jesus restored him to his mother. One commentator feels that the compassion of Jesus is proof of His true humanity, and surely His command “to arise” manifested His Deity. The people all feared and said, “A great prophet has arisen among us.” He was a great Prophet, as Moses had predicted, but apparently that was all the people saw in Him. They did not recognize Him as the Son of God and the Savior from sin.

6. John in Prison Sends Disciples to Question Jesus References: Matt. 11:2-30; Lk. 7:18-35; 10:21, 22; cf. Lk. 16:16

We learned earlier that Jesus left Judea when He heard that John the Baptist had been thrown into prison. The reason for his imprisonment is given in Matt. 14:3-5; Mk. 6:17,18; Lk. 3:19,20. We do not know whether it was John personally or his disciples who had doubts about Jesus. Something seemed to be going amiss if Jesus was the promised deliverer and His forerunner was languishing in prison. When they asked Jesus if He was the One who was to come or should they look for another, He did not answer them directly but told them to go back and tell John what they had seen, that is, the various kinds of miracles being done. Miracles are not necessarily a divine accreditation, for Satan can work miracles also. But John would know the Scriptures and he would know that Isaiah had stated specific works which would identify the Messiah. These were the very works they beheld Jesus doing. See. Isa. 29:18; 35:4-6; 60:1-3.

After John’s disciples had departed Jesus began to question the people about John. What kind of a man was he? He was not a men-pleaser, a reed shaken with the wind. Neither was he a self-indulgent person living in worldly pleasure. He was a prophet the other prophets had predicted should come, (Mal. 3:1) to prepare the way for the Messiah. There was no one greater than John, according to Jesus, but interestingly enough, he that is least (or lesser) in the Kingdom of heaven is greater than John. Jesus did not mean that the lesser one in the Kingdom was personally or morally better than John, but that John belonged to a dispensation that was inferior to the new Kingdom dispensation which was now at hand. The Old Covenant dispensation contained promises of the new, but John died before experiencing the new. Note the contrasts between the old and the new in Jer. 31:31-35 and 2 Cor. 3:6-16. The spiritual benefits of the New Covenant sealed with the blood of Christ are shared both by the Church in this present dispensation and Israel in the coming Kingdom dispensation (Rom. 15:27).

Jesus continued speaking about John: “From the days of John till Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.” There is a similar statement made on a different occasion in Lk. 16:16: “The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.” The word “presseth into” is the same Greek word translated “suffereth violence” in Matthew. Translators and commentators differ widely in their interpretation of these passages; mainly over the word violent, whether it refers to violent opposition to John and Jesus, or to the eager, enthusiastic thronging of the multitudes to get in on the blessings of this new dispensation. Interpreting the statement in the light of the immediate context it appears that Jesus is contrasting the period before John with the then present period. The law and the prophets were until John. The Kingdom of heaven was as yet only a promise. Now it is here, close at hand. It is being preached and multitudes are flocking to hear about it. The great multitudes who thronged Jesus are mentioned over 80 times in the Gospels. They would even have taken Him by force to make Him king (John 6:15, where “force” is the same Greek word translated “force” in Matt. 11:12). This does not mean that all of these multitudes became saved individuals, for many were like the “stony soil in the parable of the Sower” (Matt. 13:20,21): “the same is he that heareth the word, and immediately with joy receiveth it, yet hath he not root in himself, but dureth for a while, for when tribulation or persecution ariseth because of the word, immediately he is offended.” The multitudes were outwardly pressing into the Kingdom for the physical blessings which were being offered in the form of miraculous healings and supply of food, even though later on some of them would cry out: “Away with Him, crucify Him.”

There is yet another point that needs clarification about the words: “The law and the prophets were until John.” There are certain of the Baptist persuasion who teach that the new dispensation in which we now live began with John the Baptist; that he was the first Christian and the founder of the Baptist Church. If John was the first Christian and the founder of the Church, it is strange that the lesser one in the new arrangement is greater than John. But more importantly, Christ was not contrasting the law and the prophets with the Body of Christ Church of this dispensation, but with the Messianic Kingdom which will be set up on this earth at Christ’s second coming. Everything about John the Baptist and the Kingdom was predicted by the prophets of old, but none of the prophets predicted anything about the Body of Christ, for it was at that time a secret hidden in God Himself.

There was a big “IF” in the ministry of Jesus, and it is here expressed in Matt. 11: 14: “And if ye are willing to receive it, this is Elijah which is to come.” The establishment of the Kingdom was contingent upon lsrael’s receiving of it. Had they received it, John the Baptist would have been the Elijah who was to come, but Israel did not accept John or Jesus and the Kingdom economy was set aside.

Jesus seemed to be at a loss for words to describe the generation in which He lived, and we might say that the character of succeeding generations has not changed. He asked, “Whereunto shall I liken this generation?” He then gives the similitude or parable of the children in the marketplace playing games of weddings and funerals. Children were accustomed to putting on skits in the marketplace and were disappointed when people did not dance or lament in response to their plays. So John came preaching repentance and the people did not lament, and Jesus came preaching the abundant life and the people did not dance. They accused John of being demon possessed and Christ of being a glutton and a winebibber, a friend of publicans and sinners. But Jesus said, “Wisdom is justified of or by her children,” which is usually understood to mean that God’s wisdom is justified or proved right by its results. Christ is the wisdom of God personified (1 Cor. 1:24) and those who believed in Him were the children of wisdom. They repented at John’s preaching and understood the mercy and grace of Jesus in eating and drinking with publicans and sinners.

The cities around the Sea of Galilee were the most privileged cities of the world, Chorazin, Bethsaida and Capernaum where Jesus made His headquarters and where so many of His mighty works were done. And yet they rejected the Light and nothing but judgment awaits them. Here we see the foreknowledge of the Lord Jesus, one of His divine attributes. He knew that the cities of Tyre and Sidon and Sodom would have repented if the same mighty words had been done in them. Therefore, it will be more tolerable for them in the day of judgment than for the cities in which Jesus ministered.
Jesus then turned away from this scene of rejection and judgment and turned to His Father in heaven thanking Him that He had hidden these truths from the wise and the prudent and had revealed them unto babes, for so it seemed good or was well pleasing in His sight. The wiseacres of this world are foolishness with God. Paul states: “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of the thing preached to save them that believe,” (1 Cor. 1:21). Jesus did not thank the Father in the usual sense of that word. He confessed or acknowledged the fact, for that is what the Greek word means. The word “babes” in this context does not mean actual infants but those who are humble and lowly in their attitude to God. When the Son came into the world the Father delivered all things to the Son and no one fully knows the Son but the Father, and no one fully knows the Father but the Son and the one to whomsoever the Son wills to reveal Him. There are a number of different words for knowing in the N.T. Here it means full or complete knowledge. It also bears the sense of relationship, as when it is stated that Joseph did not know Mary until she had brought forth her firstborn child (Matt. 1:25), or when Jesus professes, “I never knew you” (Matt. 7:23). The unsaved man knows about God, but he doesn’t know God; he has never come into a saving relationship with Him. He can know about God as revealed in nature, but he can never come into a living relationship with God by any natural means. This knowledge of God does not come by education but by revelation. The Spirit of God must reveal God to us for us to know Him in this relationship.

Jesus concludes this section with the invitation for all who labor and are heavy laden to come to Him for rest. The invitation to come is made to both sinner and saint. After coming to Him we are told to take His yoke upon us. A yoke is not made for one animal or person, but for two. It is that which couples two together to pull a load. We thus become yokefellows with Christ Himself. Yokefellows must have the same objectives and must pull in the same direction. When yoked with Christ the burdens and work of the ministry” become easy and light.

7. Jesus Anointed in the House of Simon the Pharisee Reference: Lk. 7:36-50

This story involves a parable of grace. We have pointed out before that Luke in his association with Paul must have imbibed the spirit of grace from this apostle of grace, for whereas the word grace does not even appear once in Matthew or Mark, it appears eight times in Luke, and the verb for showing grace appears three times more in this present incident.

Simon apparently wanted to learn more about this Rabbi who was creating such a stir, so he invited him to dinner. There was a woman also, who is simply described as a sinner, who had heard that Jesus was dining with Simon and she took advantage of the situation to meet Jesus. She came with a gift, an alabaster box of ointment. Apparently, she had listened to the teaching of Jesus, had been convicted of her sin and had repented of it, and brought this gift to show her gratitude. It is difficult for us to visualize this scene since we eat sitting up with our feet under the table. The orientals reclined on couches around the table and theft feet were thus extended to one side. It was the servant’s duty to wash and anoint the feet of guests, as seen from the story of Abigail (1 Sam 25:41). Thus, this woman took her place as a servant of the Lord. Instead of water, she washed His feet with her tears, tears which manifested a true sorrow for her past sinfulness, and then anointed His feet with the perfume.

While all of this was going on Simon sat back trying to figure out what kind of a Rabbi this was. Surely if Jesus was a prophet, He would have known that this woman was a common sinner and would never had let her touch Him. Jesus, being a prophet, not only knew what kind of woman this was, He also knew what was going through Simon’s mind. So, He related a little parable to Simon which was designed to make Simon himself pass judgment upon himself. It is one thing for a teacher to tell others of their sins; it is another thing to have the person tell himself he is a sinner, and this is what Jesus forced Simon to do, although he did it unwittingly.

A certain creditor had two debtors. One owed 500 pence and the other 50. Neither of them had a penny to his name, so the creditor frankly forgave them both. “Frankly forgave” is literally: “engraced them,” did something for them they did not deserve. “Now Simon, which one will love him most?” Simon answered, “I suppose that he, to whom he forgave most?” And Jesus agreed: “Thou hast rightly judged.” Then Jesus turned to the woman and began telling Simon that she had performed all of the social amenities toward Him that Simon had failed to do. Then He said concerning the woman, “Her sins which were many are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.” And He said to her, “Thy sins are forgiven.”

Probably if Simon ever came to the place of admitting he was a sinner at all, and was the one who owed but fifty pence and unable to pay one penny, he would have been further convicted of his sin of self-righteousness, hypocrisy, and lovelessness and would have seen himself as sinful as the woman. This parable is, to our way of thinking, one of the clearest presentations of salvation by grace. If there is such a thing as big and little sinners, this story puts them all in the same fix; they are all morally and spiritually bankrupt. They can’t do one little thing to pay their debt of sin. And while they are in this hopeless condition, the Lord freely engraces them and cancels their debt, taking the loss upon Himself. Simon answered correctly. If he stuck by his answer he had to admit that he had very little love either for God or his fellow man. John says: “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” (1 John 4:20).

(Main Source: Understanding The Gospels – A Different Approach – Charles F. Baker)

NOTE: Dear friends, we wish to expand the ministry, Lord willing, and to distribute tracts to the Zulu people in the area in South Africa where we live.
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A DISPENSATIONAL VIEW OF THE GOSPELS IN SMALL CHUNKS (16)

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CHAPTER V (CONTINUE)

The Middle Galilean Period (Continue)

D. Riches: Matt. 6:19-24. There are two great principles enunciated in this section: “Where your treasure is, there will your heart be also,” and “No man can serve two masters.” The Bible contains many warnings about worldly riches. Here the warning is about the uncertainty of such riches. And even if a man succeeds in amassing a fortune, he may be like the rich fool of Lk. 12:20, whose soul was required of him and he could not take any of his riches with him. The believer can transmute base earthly labor and money into heavenly treasure and have it kept safe on deposit awaiting his arrival in glory.

Paul’s main comments on riches, and they that would be rich are to be found in 1 Tim. 6:6-10. James has some scathing remarks about the rich in Ch. 5:1-6 of his epistle. God has entrusted some of His faithful people with worldly riches, and Paul has a word for them in 1 Tim. 6:17-19.

The parable of the Eye as the Light of the Body in vs. 22 and 23 seems to be related to the location of one’s treasure as well as the serving of two masters. The eye that is single is an eye that is focused upon just one object, not on a complex mixture of objects. We should have an eye single to the glory of God (Eph. 6:5). Likewise, our eye should be focused upon the Lord who is Light, otherwise the light that is in us becomes darkness.
“No man can serve two masters.” “Ye cannot serve God and mammon.” Mammon is an Aramaic word meaning property or wealth, and is here personified, as it is in Lk. 16:13. People try to serve both masters, but their loyalties are divided.

E. Anxiety: Matt. 6:25-34. Anxiety is a sin; it not only demonstrates a lack of faith (and whatsoever is not of faith is sin, Rom. 14:23), but is also injurious to health. The A.V., “Take no thought,” is a very poor translation for today, although it was a good translation in 1611 when the word thought meant anxiety, as can be seen from Shakespeare’s usage in Hamlet: “The native hue of resolution is sicklied o’er with the pale cast of thought.”
All six of the “take no thoughts” of this passage should be translated, “Don’t be over anxious.” Jesus did not mean a reckless neglect of the future, but uneasiness and worry and anxiety about the future. While many of the principles in this section can be applied equally to the Kingdom and to the Church, we believe there is a distinct difference in some of the Kingdom promises and those for us today. Kingdom promises include material blessings. The Kingdom disciples formed a kind of commune in which they shared all their possessions in common, and we read: “Neither was there any among them that lacked” (Acts 4:34), but a few years later, after the Kingdom program had been set aside in favor of the new Pauline dispensation, we read of these same people that they had become destitute, insomuch that Paul had to take up a collection from his Gentile churches for the poor saints at Jerusalem (Rom. 15:26). Since apostolic days numerous attempts have been made to establish Christian communism, but they have all failed.

Paul condemns anxiety, just as Jesus did (Phil. 4:6), but he encourages industry and the laying aside of funds and the right use of money. He doesn’t condemn the rich but tells them to be rich in good works. He warned those who willed to be rich, for this was an indication of the love of money, which is the root of all kinds of evil.

Matt. 6:33 is often misapplied. Two questions need to be asked: What does it mean to seek the Kingdom of God, and, Are all these other things automatically added? The Kingdom of which Jesus spoke was still future, for He had just instructed His disciples to pray for its coming into being. They were to seek it as a future expectation. This expectation is ours today only in a secondary sense.

Our expectation is the Rapture and to be manifested in glory with Christ. We are already in the spiritual Kingdom of His dear Son (Col. 1:13). We are not seeking the Millennial Kingdom as the disciples of Jesus were. Even if we interpret seeking the Kingdom to mean, putting God first in our lives, does this automatically guarantee that all of these material things will be supplied? We have known people who have gone out as foreign missionaries who believed on the basis of this verse that God would add to them all of these earthly needs. They surely put God first in their lives. Some took no health precautions, thinking this promise took care of all such things, but they came down with malaria, dysentery, and parasites and had to be brought home.

We today must remember that the disciples were living in a dispensation under which they had power over all manner of diseases and even over poisonous serpents. We are not living in that dispensation. Putting God first involves putting His Word first, and that means following His instruction to rightly divide His Word, so that we know which part is for our obedience. In so doing we may learn that putting God first means industriousness, “for if any will not work, neither shall he eat” (2 Thes. 3:10); and the use of remedies for sickness (1 Tim. 5:23); and bodily exercise (1 Tim. 4:8 – it is profitable for a little, not profiteth little). God works according to a plan and He expects us to have a plan for our lives. We can make such plans without becoming anxious or worried. He gives us common sense and He expects us to use it. In every dispensation God and His glory should be put first, but the promises of physical blessings flowing from such actions may vary from dispensation to dispensation. Paul surely put God first in his life, but read of some of his privations in 2 Cor. 11:24-33.

F. Discernment: Matt. 7:1-6; Lk. 6:37-42. The commands in the Bible about judging can be very confusing unless we use discernment. The command here, “Judge not,” seems to say that we should never judge. But that could not be so, for Jesus also said: “Judge not according to the appearance, but judge righteous judgment” (John 7:24). And Paul instructs believers to pass judgment upon those in the Church who are misbehaving, and he asks: “Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?” (1 Cor. 6:5). And in another place Paul says: “Yea, I judge not mine own self” (1 Cor. 4:3) and in the same epistle, “if we would judge ourselves we should not be judged” (11:31). These are not contradictory statements.

The context must determine the meaning. In Matt. 7:1 Jesus is saying, “If you don’t want to be criticized, don’t criticize others, for others will criticize you by the same standards you use in judging others. The measure you give will be the measure you get.” And He says, before finding fault with others be sure you don’t have the same or even greater fault. He illustrates this with exaggeration. How can you see to remove a speck from your brother’s eye when you have a big log in your own eye? Getting the log out of our own eye is self-judgment. The meaning of these verses seems clear, but what did Jesus mean in Matt. 7: 67?

“Give not that which is holy unto dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you?” This surely, does not mean to refrain from preaching the gospel to the unsaved, for this is the only message the Christian has for those outside of Christ.

In the figure which the Lord uses, the word “holy” refers to the meat of the animal sacrifice of which no unclean person could eat (Lev. 22:6,7,10,14,15,16). Dogs were unclean animals, a term which the Jews applied to Gentiles (Matt. 15:26). Early Christians applied this similitude of the holy things to the bread and wine in the Lord’s Supper, which should not be administered to the unsaved.

The other similitude has a different character. Pearls have a resemblance to peas and acorns which are given to swine, but if thrown to swine, upon discovery that they are inedible they will trample them underfoot and turn upon the donor in anger. There is truth in the Bible intended for the unsaved, and there is truth intended for only the saved. To minister a heavenly diet to the unsaved is like trying to feed swine on pearls. The unregenerated mind cannot tolerate spiritual food. It is, as Paul says, foolishness unto him. When God gave the heavenly manna to the Israelites they treated it with contempt and lusted for the leeks and garlic and the fleshpots of Egypt (Num. 11:4-6).
In the corresponding portion in Luke “the measure” is enlarged upon. If you, as a merchant, fill the measure, press it down, and shake it down further and then fill it to overflowing, your customers will deal in like fashion with you. If you give a skimpy measure, you will get the same in return. This principle applies also to our relation to God, (cf. 2 Cor. 9:6).

Luke also adds the parable of the blind leading the blind. If you have a log in your eye you are blinded and cannot see to lead another who is blind. Also, the disciple or learner is not equal to his master. One must study long to become perfected as a teacher, and then he becomes equal with his master. As the poet has said, “A little learning is a dangerous thing.” Some people learn the meaning of a few Greek words in the N.T. and go about posing as authorities. They can easily lead others astray by conclusions based upon their ignorance of the language as a whole.

G. Encouragements: Matt. 7:7-21; Lk. 11:9-13. The encouragement is based upon prayer and the fact that if parents who are themselves evil know how to give good things to their children who ask, will not the heavenly Father rather give good things to those who ask Him? Asking, seeking, and knocking indicate varying degrees of earnestness in prayer. There is no promise of getting any or every request of a selfish nature (cf. Jas. 4:3). Parents have to be very unwise to give their children everything for which they ask. God gives good things, not requested things which would be for the hurt of the child. The comparison of bread and stones and fish and serpents might seem odd, but there can be a resemblance between these objects.

Lk. 11:13 has a variation on the Matthew rendering: “How much more shall your heavenly Father give the Holy Spirit to them that ask him?” In the O.T. the Holy Spirit came upon kings and prophets for special types of empowerments and might later leave them. The Holy Spirit was taken away from Saul because of his sins of disobedience. David prayed that God would not take His Holy Spirit from him (Ps. 51:11). The New Covenant promised that God would put His Spirit in the hearts of the children of Israel (Ezek. 36:27; 37:14).

Christ told His disciples that the Holy Spirit was dwelling with them, and that later on He would be in them (John 14:17). John explains that when Jesus spoke of rivers of living water flowing out of one’s innermost being, “He spake this of the Spirit, which they that believe on him should receive: for the Holy Spirit was not yet given, because that Jesus was not yet glorified” (John 7:39). Whereas in that dispensation people had to pray for the Holy Spirit to come and dwell with them, and at Pentecost the Holy Spirit was given after repentance and water baptism, in the present dispensation the Holy Spirit is given upon believing (Eph. 1:13, where “after believing” as in the A.V., should be translated, “upon believing,” for it is a present participle).

H. The Golden Rule: Matt. 7:12. Many people have the impression that to become a Christian one must try to keep the Golden Rule. But the Golden Rule is not a means of salvation. When Christ gave it He said: “For this is the Law and the Prophets.” Scripture is clear that no flesh will ever be justified by keeping the Law. The law demanded that you do unto others what you would have them do unto you. There is nothing especially Christian about this rule. Confucius taught it 500 years before Christ and probably all religions contain the general idea. It is actually a part of natural law. But no man, aside from Jesus Christ, ever consistently lived up to this rule. But through the operation of the law of the Spirit of life in Christ Jesus, God is able to fulfill all of the righteous requirements of the moral Law in the believer (Rom. 8:24). There is nothing wrong with the Golden Rule or with the Law. Man’s sinful nature is at fault (cf. Rom. 7:12-18).

I. Alternatives: Matt. 7:13,14. Religionists often say that there are many roads that lead to heaven, but Jesus spoke of only two roads, and one of them led to destruction, leaving only one road that leads to life. In John 14:6 Christ speaks of Himself as the only Way by which men can come to God. In John 10:9 He spoke of Himself as the Door, through which if any man enter he shall be saved. In the passage before us the two gates and the two ways seem to refer more to the choices men make in life as they travel through this world.

A better translation of these two verses would be: “Enter in through the narrow gate, for wide is the gate and broad is the way that leads to destruction, and many are the ones going through it: Because narrow is the gate and constricted is the way that leads to life, and few are the ones finding it.” Notice the comparisons. One gate is very wide, the other very narrow; one way is broad and spacious, the other uneven and difficult to travel; one leads to disaster and destruction, the other leads to life everlasting.

If we isolate these verses from the remainder of Scripture we might get the impression that Jesus is teaching that in order to be saved one must by his own efforts overcome all of the obstacles and difficulties of the narrow way, that he must climb up to heaven by his own strength. But, of course, that is not at all what He is saying. When one enters through the narrow gate he is saved, but from there on the way will not be easy. Over and over Jesus told those who would be His disciples that they would suffer persecution and tribulation (John 16:33; Matt. 10:22; John 15:18), and the same is true in our present dispensation (2 Tim. 3:12; 1 Thes. 3:4). In Jesus’ day, as the opposition from the rulers mounted, it became more and more difficult to make the choice of going through the narrow gate, and the way became more and more straitened and difficult. On the other hand, it seems that the gate is so wide and the road is so broad which leads to destruction, that the unsaved are unaware of having gone through a gate. But they are aware of the bright lights and high life of Broadway, not realizing what is at the end of that road.

(Main Source: Understanding The Gospels – A Different Approach – Charles F. Baker)

NOTE: Dear friends, we wish to expand the ministry, Lord willing, and to distribute tracts to the Zulu people in the area in South Africa where we live.

We humbly ask for any donations, no matter how small. Should you feel led to donate, donations can be made to our PayPal account.

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A DISPENSATIONAL VIEW OF THE GOSPELS IN SMALL CHUNKS (15)

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CHAPTER V (CONTINUE)

The Middle Galilean Period (Continue)

In this part, we are looking at the second and third of the ten divisions of the Sermon on the Mount.

B. Moral Standards: Matt. 5:17-48; Lk. 6:27-36. The scribes and Pharisees were very meticulous in observing the Law of Moses outwardly. Paul had been a Pharisee and he could say that he was blameless in its observance (Phil. 3:4-6), but this observance produced only self-righteousness. To enter the Kingdom one must have a better righteousness than that. It must be an inward righteousness.

As long as a man did not actually commit adultery, the Mosaic Law on sex could not touch him, even though he may have lived daily with a burning desire for another man’s wife. But according to the higher law which Christ enunciated, such a man was an adulterer before God. In vs. 28, “whosoever looketh on a woman,” looketh is in the present tense and therefore has the idea of continuous action, “keeps on looking and lusting after her.” When Jesus spoke these words the people of Israel were still under the dispensation of Law, as borne out by the fact that Jesus spoke of bringing their gifts to the altar (vs. 23-26).

Jesus quoted from two of the Ten Commandments which deal with the foundations of society: “Thou shalt not kill,” and “Thou shalt not commit adultery,” and explained how the fulfillment depended upon the inner condition of purity of the heart.

He next quoted two laws which have a very wide application in the inner-relationships of men. One deals with truth and the other with justice. Lev. 19:12 is first quoted: “Thou shalt not forswear thyself,” that is “Thou shalt not swear falsely, but perform unto the Lord thine oaths.” But Jesus says, “Swear not at all . . . let what you say be a plain yes or no. Anything more than this has a taint of evil.” If a man has to swear an oath to prove he is telling the truth, it may well be doubted that he is trustworthy.

Jesus next quoted Ex. 21:24, “An eye for an eye, and a tooth for a tooth.” This is strict justice, but Jesus tempers justice with mercy. He tells His disciples to give to others more than they deserve. Instead of love your neighbor and hate your enemy, Jesus says, “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you.”

We believe Jesus was speaking metaphorically when He spoke of cutting off one’s hand or foot or other bodily member. God forbad actual mutilation of the human body, and besides such mutilation would be equivalent to suicide, for one would probably bleed to death. There are those who believe that Jesus intended this instruction to be carried out literally, but if so, we have no record of anyone obeying the command. Nor do we believe Jesus intended that His disciples give away all they possessed to anybody for any reason. Even Jesus under certain circumstances did not turn the other cheek (cf. John 18:23). We are sure Jesus did not mean that if a robber entered the house of a disciple he should gladly give him all of his worldly possessions and permit his loved ones to be sexually abused and then give him a kiss of brotherly love and send him on his way rejoicing.
When Jesus spoke of a person having a beam or a big log in his eye, we understand He was using hyperbole, for how could one get the whole trunk of a tree in his eye? Paul likewise tells us to “mortify, that is, put to death our bodily members which are upon the earth” (Col. 3:5). Do we take this literally, or do we understand it to mean that since we were crucified and put to death together with Christ, we are therefore to reckon ourselves to be dead to sin, but alive to God?

One needs only to read Rom. 12:17-13:10 to see that Paul gives almost identical instructions to members of the Body of Christ as Jesus gave to His Kingdom disciples. Listen to just a few of his Words: “Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head… Love worketh no ill to his neighbor; therefore love is the fulfilling of the law.”

Notice how Luke renders Matt. 5:45-48 in Lk. 6:32-36. Luke says, “If ye love them that love you, or do good to them that do good to you, or lend to them of whom ye hope to receive, what thank have ye?” The Greek reads: “What grace is there in that?” We have previously pointed out the seeming influence of Paul upon Luke’s writing, and here we see it again.
C. Righteous Acts: Matt. 6:1-18. The word translated “alms” in vs. 1 should read “righteous acts.” Alms, Prayer and Fasting are here included as righteous acts.

Alms: Alms is a word which comes from the Anglo-Saxon, a word having the same meaning as eleemosynary, which is a transliteration of the Greek word used in our text. It is derived from the word mercy and means showing mercy or compassionateness. God can reward only that which is done from the heart and for His glory. A man might give all of his money to feed the poor, and if he did it to promote his own prestige, Jesus says whatever prestige he received would be his full reward. This same principle holds for any kind of so-called humanitarian or religious good works (cf. 1 Cor. 13:1-3).

Prayer: The Lord’s Prayer, which might better be called the Disciple’s Prayer, is related also in Luke 11:1-4, but on an entirely different occasion. The prayer was doubtless intended to be a sample or model for prayer: not a prayer to be memorized and repeated word for word, over and over again. Jesus warned against using vain repetitions in prayer. When God has answered our requests we do not continue to ask for that thing. If He has supplied not only our bread for today but for a week or month in advance, we should thank Him for the supply; not continue to petition Him. There is progressive revelation concerning prayer which must also be considered. It should be noted that the “Our Father” prayer makes no mention of the name of Jesus. Toward the end of Jesus’ ministry He gave further instructions for prayer. He said, “Hitherto (that is, up to the present time) have ye asked nothing in my name.” Now, He says: “Whatsoever ye shall ask the Father in my name, he will give it you,” (John 16:23,24). Asking in His name means to ask in His behalf, or for His sake. It is easy to end a prayer with the words, “in Jesus’ Name” without having analyzed whether the petition is really for the glory of Christ. With these introductory thoughts in mind, let us look at each element of the prayer.

“Our Father, which art in heaven.” Many Jews could not have ‘prayed this prayer, for Jesus said, “Ye are of your father the Devil,” (Jn. 8:44). It is most important to recognize the fact that the disciples were children of God, both as far as the prayer is concerned and as far as the following context is concerned. Otherwise we may become confused on the matter of the security of the believer. All prayer should begin with praise and worship of God.

“Hallowed be thy name.” The word “hallow” means to be holy, to sanctify, to make a person or thing the opposite of common. God’s name stands for God Himself. That is why God commanded that we should not take His name in vain, or lower His name to the base and commonplace things of this world. This is a petition, which means that the one praying is asking for God’s name to be hallowed in his own personal life.

“Thy Kingdom come. Thy will be done in earth, as it is in heaven.” These two requests are very closely tied together, for when the Kingdom comes God’s will shall be done in earth as it is done in heaven. This request is another evidence that the Kingdom in the Gospel accounts is the yet future Messianic Kingdom which shall be established here upon the earth. As we have seen, the Kingdom was near at hand but it had not yet come. It is a strange anomaly that many Christians who do not believe that Jesus will ever come back to establish a Kingdom on earth, often pray this prayer for the coming of the Kingdom, even in public service or at their churches. Even though Israel rejected Him and had Him crucified, He prayed for their forgiveness and a new opportunity was given them in the early chapters of Acts to repent, but they again rejected Him and the Kingdom establishment was postponed until God’s hitherto secret purpose concerning the Church is fulfilled.

“Give us this day our daily bread.” There has been much controversy over the exact meaning of the word translated “daily.” We have already commented on the inconsistency of praying for that which we already have. However, there are millions of hungry people in the world who could consistently pray such a prayer. But to place the prayer in its proper context of the coming Millennial Kingdom which will be preceded by the Great Tribulation, this request takes on added meaning. We know that when the Beast comes to power in that day no man will be permitted to buy or sell unless he has submitted to the Beast and received his mark in his right hand or upon his forehead, (Rev. 13:17). We can well imagine the awful plight of the godly Jewish remnant in that day, and how they will have to pray in earnest this prayer for daily bread. While we believe the prayer will have special significance for Israel in the time of Jacob’s trouble, it is surely a legitimate prayer for God’s people at any time in a state of emergency. Some understand the word “bread” to refer to spiritual, rather than physical sustenance. Christ is the Bread that came down from heaven (Jn. 6:33). “Bread” also relate to basic needs as it is wrong to pray for luxurious things we do not actually need.

“And forgive us our debts, as we forgive our debtors.” Often this verse is placed in contrast to Eph. 4:32, where we are told to forgive one another, even as God for Christ’s sake has forgiven us. It is said that in the Kingdom order one had to forgive others in order to be forgiven by God; whereas today we are to forgive others because we have been forgiven. We do not think this distinction is justifiable. In the prayer as recorded by Luke this request reads: “And forgive us our sins; for we also forgive everyone that is indebted to us.” Besides this, the tense of the verb “forgive” in Matthew should be rendered as a perfect, and practically all of the other English versions render the Matthew passage: “Forgive us our debts, as we also have forgiven our debtors.” The forgiveness in this passage is the Father’s forgiveness of His child, and not the once for all judicial forgiveness which one receives when he becomes a child of God. We will have more to say on this point when commenting on the verses which follow the prayer.

“And lead us not into temptation but deliver us from evil.” Here we must stop and ask whether God ever leads any one into temptation? Does not James state: “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man,” (Jas. 1:13). The solution to the problem lies in the proper understanding of the word translated “temptation.” This word does not necessarily mean a solicitation to sin. The word means a trial or test of any kind. Notice how the word is used in the following passages. When Jesus asked Philip, “Whence shall we buy bread, that these (5,000) may eat?” we read that Jesus said this “to prove him.” Here Jesus was testing Philip’s faith; not tempting him to sin (John 6:5,6). When the Jewish leaders tried to trap Jesus with the question of whether it was lawful to give tribute to Caesar or not, Jesus answered: “Why tempt ye me?” (Lk. 20:23). Jesus surely did not mean that these Jews were tempting Him to commit sin. They were putting Him on trial. When Peter at the council in Jerusalem asked: “Why tempt ye God, to put a yoke on the neck of the disciples, which neither our fathers nor we were able to bear?” (Acts 15:10), it is evident that he did not mean that they were tempting God to sin. When we read, “By faith Abraham, when he was tried, offered up Isaac,” (Heb. 11:17), we understand that the word in this context means that God was testing or trying Abraham’s faith: not that He was tempting him to sin.

Also the word “lead” us not into temptation has in it the connotation of seducing or enticing to sin. The Greek word means “to bring into.” The American Standard version translates it: “And bring us not into temptation.” Today’s English version has it, “Do not bring us to hard testing.” The New English Bible reads, “And do not bring us to the test.”
While it is true that God never tempts any one to sin, He does sometimes bring us into situations where our faith is sorely tested, and in such situations there is the possibility of yielding to temptation to choose our own way and thus transgress God’s way. But James is quick to point out that “every man is tempted, when he is drawn away of his own lust, and enticed,” (Jas. 1:14). It is not God who entices us to evil, but our own sinful lusts. Thus, this petition is to keep us out of situations in which it would be beyond our strength to keep from sinning. We cannot live in such a world as ours without confronting tests and temptations to evil daily, but we have the promise that “God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it,” (1 Cor. 10:13).

The negative part of the petition is, “Don’t bring us into severe tests.” The positive part is, “But deliver us from evil,” or as many translate, “Deliver us from the evil one.” Satan is ever on the job of enticing people to sin, but in the coming Tribulation period when he is cast out of heaven into the earth, we read, “Woe to the inhabitants of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time,” (Rev. 12:9-12). Since the primary interpretation of this prayer belongs to the Kingdom disciples who are destined to go through the Tribulation, we can see the special significance of praying to be delivered from the evil one.

“For thine is the kingdom, and the power, and the glory, for ever. Amen.” This final statement is omitted from the prayer as given in Lk. 11, and it is also omitted from certain of the Greek manuscripts of the prayer in Matthew. Most modern English versions also omit it. Whether these words were spoken by Jesus or added later by a scribe to complete the prayer we may not be sure, but the ascription of power and glory to the Father is true.

After giving the prayer to the disciples, Jesus continues to speak of forgiveness. He says: “But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” Does this mean that one who does not forgive his fellow man will lose his salvation? or that one who does forgive, as in the previous verse, will gain salvation by forgiving? It is a serious mistake to equate forgiveness with salvation, since forgiveness is only one of the many facets of salvation. It is also a mistake to equate the Father’s forgiveness of His child with the judicial forgiveness of the sinner at the moment of salvation. When one is saved the judicial penalty is forgiven once for all. After one becomes a child of God he still has the possibility of sinning, and such sin has to be dealt with, either by the child of God or by the Father. If the child confesses it to the Father, it is forgiven, (1 John 1:9). If the child does not confess it, then the Father must settle the matter, and He does this through judging the sin Himself and this results in chastening of some kind. Paul says, “If we would judge ourselves (confess our sins), we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world” (1 Cor. 11:31,32). Always remember, that a child of God will not lose his salvation but sin and bad works may impact his rewards.

An analogy might help at this point. A man may break into a store and steal merchandise. He is arrested and brought before the judge. He receives a penalty of punishment for a certain period of time in jail. On the other hand, a child may steal some money from his father’s purse. What does the father do? Take the child to court and have him sent to jail? Of course not. The father knows what his son has done and he waits to see if he will recognize that he has done wrong and will come and own up to what he has done. Until the son confesses his wrong there is a strained relation on the part of the son to the father. But if the son does not come voluntarily to set matters right, then the father must take the matter in hand and administer some kind of chastisement. The sin of a Christian is just as sinful, if not more so, than that of the unsaved person, but God deals differently with the sin of the unsaved and that of those who are His beloved children.
Fasting: Fasting has never been commanded by God, but when it is done the same rule applies as in the case of almsgiving and prayer. It should be done in secret before God and not before man. It is perhaps one of the most difficult things a minister of the Word has to contend with, when he receives the praise of his fellow-Christians, to give all of the glory to God and not to feel a little pride in what he has done.

(Main Source: Understanding The Gospels – A Different Approach – Charles F. Baker)

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A DISPENSATIONAL VIEW OF THE GOSPELS IN SMALL CHUNKS (14)

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0 Dispensationalism

CHAPTER V

The Middle Galilean Period

RESUME

This period of our Lord’s ministry extends from the calling of the Twelve Apostles to His withdrawal into northern Galilee. Again in this section we will notice that the order of events in Matthew differs somewhat from that in Mark and Luke. Matthew will skip from Ch. 12, where we ended the last section, to Ch. 10, and then to Ch. 5, 6, 7, then to Ch. 11 – 13, back to Ch. 8 and 9, and on to Ch. 14 and 15. Mark carries consecutively from Ch. 3:7 through 7:23. Luke likewise carries consecutively from Ch. 6:17 through 9:17. John Ch. 6 comes in at the close of the section.

1. Jesus Withdraws to the Sea of Galilee
References: Matt. 12:15-21; Mk. 3:7-12; Lk. 6:17-19

Although the Jewish leaders had been very upset over the claims of Jesus, this is the first time a council is held to find a means of destroying Him. Jesus, knowing their plot, withdrew Himself from them, but His fame was spreading so that people thronged from Jerusalem, Judea, Idumea, the areas east of Jordan, and from the seacoast to Tyre and Sidon to hear His preaching and to be healed. He tells those who were healed not to publicize Him. Matthew adds that this was done to fulfill Isaiah’s prophecy (42:1-4).

It would have been easy for Jesus to raise up an army in revolution against those who were plotting His death, but this was not His purpose in coming into the world. “He shall not strive, nor cry out; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax he shall not quench,” These words refer to the character of His first coming. But Isaiah also saw the second coming of Christ. Jesus did not act in judgment upon His enemies, but the prophecy continues, “TILL he send forth judgment unto victory, and in his name shall the Gentiles trust.” When He returns, He will execute judgment upon the ungodly; He will establish His Kingdom, and in that Kingdom the Gentiles will come to Israel’s Light.

There are differences of opinion concerning the meaning of the bruised reed and smoking flax. We believe that this prophecy teaches Christ’s restraint from judgment during His ministry of grace. He withdrew in order that He might not smite them. These were His enemies. He cannot break or quench until He sends forth judgment to victory.

2. Jesus Chooses His Twelve Apostles
References: Matt. 10:1-4; Mk. 3:13-19; Lk. 6:12-19

Luke informs us that before Jesus chose the Twelve He went out into a mountain to pray and continued all night in prayer to God. Important decisions should be preceded by much prayer. Luke also tells us that He called His disciples and chose from them twelve, whom He also named apostles. Apostle means one who is sent, an envoy, a missionary. These twelve were entrusted with special power and authority. As we shall see later, they are to sit on twelve thrones, judging the twelve tribes of Israel in the Millennial Kingdom.
In comparing the names in the three accounts it will be seen that Matthew speaks of Lebbaeus, whose surname was Thaddaeus (vs. 3), whereas Luke calls him Judas the son (not brother) of James. The second Simon is called the Canaanite by Matthew and Mark, but Luke calls him the Zealot. The A.V. incorrectly calls him a Canaanite. The Greek reads, “Cananaean.” The Zealots were a Jewish party which professed great zeal for the Law and resorted to violence in their hatred for foreigners. Simon apparently belonged to that party before becoming a disciple.

Luke tells us that Jesus came down from the mount and stood in the plain or a level place and great crowds came and were healed. There follows after this in Luke what appears to be an abbreviated form of the Sermon on the Mount. Some scholars think this discourse in Luke is separate and distinct from the Sermon on the Mount, and they call it the Sermon in the Plain. Since the two are so similar, they will be considered together under the next heading.

3. The Sermon on the Mount
References: Matt. 5, 6, 7; Lk. 6:20-49

The Sermon on the Mount is a summary of the moral and spiritual qualifications of candidates for the Millennial Kingdom. There are certain moral and spiritual absolutes which are unchangeable and which apply equally to God’s people in all ages. Therefore, many of the principles enunciated in this Sermon are as applicable to members of the Body of Christ as they are to members of the Kingdom. But there are certain features of this Sermon which are applicable only to members of the Kingdom, and there is, therefore, need to rightly divide this portion of the Word.

The purpose of the Sermon is also to instruct the disciples how to live in view of the persecutions and tribulation which they would suffer while waiting for the actual establishment of the Kingdom. They are instructed to pray for the Kingdom to come. The Sermon was given to the disciples in the presence of a multitude. The Sermon does not present the Gospel of salvation or explain how sinners may be saved: rather, it is addressed to people who were already saved, who could call God their heavenly Father. Much confusion has come from supposing that one can become a Christian by trying to live up to the Sermon on the Mount. There is a vast difference between living in order to become a saint, and living as becometh a saint (cf. Eph. 5:1-3).

With these introductory thoughts in mind, let us examine the following ten divisions:
A. Character: Matt. 5:1-16; Lk. 6:20-26. This division deals with the character and the blessedness of the Kingdom saints. It consists of what is generally called the Beatitudes, or the pronouncement of blessedness upon the eight traits of character which are enumerated. The first is poverty of spirit, the realization of one’s moral and spiritual bankruptcy before God, which is just the opposite of pride of spirit, which characterizes the unconverted, who suppose they have such abundance of goodness in themselves that they have no need of a Savior. See the poverty of spirit of Isaiah in Ch. 6:5 of his prophecy, or that of Job in Job 42:1-6, or that of David in Ps. 51:1-5, or that of Paul in Phil. 3:7-9. Many of the parables of Jesus illustrate man’s spiritual poverty by nature, such as the two debtors of Lk. 7:42. The Kingdom of heaven, not heaven, not the Church, but the Millennial Kingdom will belong to the poor in spirit.

The second blessing is upon those that mourn. But doesn’t everyone in this world mourn at one time or another? People mourn over their losses, over their misfortunes and reverses, but all such mourning is based upon selfishness. Jesus mourned and wept over Jerusalem, over the suffering and injustice in society, over man’s sinfulness and hardness of heart. This is the kind of mourning which we believe is meant here. And the promise is that all such will be comforted. There is comfort in knowing that some day God will put down everything that offends and the promise of comfort in this verse will be realized in the sabbath-rest of that glorious Kingdom.

Thirdly, there is blessing upon the meek, for they shall inherit the earth. Jesus said, “Take my yoke upon you, and learn of me; for I am meek and lowly in heart:and ye shall find rest for your souls” (Matt. 11:29). Meekness is not weakness. It is humility, submissiveness to God, mildness, gentleness. Whereas the word “meek” appears but three times in the Gospels, once in this beatitude and twice in reference to Christ, Paul admonishes meekness in the members of the Body of Christ nine times (1 Cor. 4:21; 2 Cor. 10:1; Gal. 5:23; 6:1; Eph. 4:2; Col. 3:12; 1 Tim. 6:11; 2 Tim. 2:25; Tit. 3:2). This meekness is not a product of human nature: it is the fruit of the Spirit. Paul would surely pronounce blessedness upon the meek also, but he never promises that because of their meekness they will inherit the earth. This earthly inheritance belongs to Israel’s Kingdom saints. The Church’s inheritance is heavenly. It is only in a secondary sense that members of the Church as joint-heirs with Christ will share in all that is His, which includes the redeemed earth.

Another characteristic for which there is blessedness is a hunger and thirst for righteousness. There is the imputed righteousness of God which is given as a free gift to all who believe as a result of justification by faith, and there is an imparted and inwrought righteousness of character which is the product of the burning desire for likeness to God. If there is a desire, a hungering and thirsting to be like Christ, God will satisfy that longing.

The fifth beatitude is upon the merciful; for they shall obtain mercy. It is because God is rich in mercy that anyone is saved (Eph. 2:4). Mercy emphasizes the misery with which grace deals. Bengel remarks: “Grace takes away the fault, mercy the misery.” God desires mercy more than sacrifice (Hos. 6:6; Mic. 6:6- 8). The wise man of old had observed that “the merciful man doeth good to his own soul; but he that is cruel troubleth his own flesh” (Prov. 11:17).

The pure in heart are singled out next, for they shall see God. There were many ceremonial purifications practiced in the Old Testament, which touched only the flesh, the outward man, but they were all typical of the inward purification which is now wrought by the Spirit of God in those that believe. Paul, in speaking of that work of God states: “Our Savior Jesus Christ, who gave himself for us, that he might redeem us from all iniquity and purify unto himself a people for his own possession, zealous of good works” (Tit. 2: 14). Paul speaks also of purity of heart and purity of conscience.

Next, there is blessedness for peacemakers, for they shall be called the children of God. Again, Paul has much to say about this subject. He says, “God has called us to peace” (1 Cor. 7:15). “Endeavoring to keep the unity of the Spirit in the bond of peace” (Eph. 4:3). “And be at peace among yourselves” (1 Thes. 5: 13). “If it be possible, as much as lieth in you, live peaceably with all men” (Rom. 12:18). Does this mean that all of those at the United Nations should be called the children of God? Are they not supposed to be there to bring about world peace? It should be evident to any unbiased observer that each of the nations represented in that body are there to keep peace only if it results in benefits to its own selfish interests. God and the peace of God are foreign to all of their undertakings. The peacemakers of our text are children of God.

We have purposely emphasized the fact that all eight of these character traits for the Kingdom saints are to be found in greater degree even in the Pauline writings to members of the Body of Christ, for the reason that charges are often made that a dispensational approach robs the believer of the truth in the Sermon on the Mount. If there is any dispensational difference, it is that in the full blaze of revelation in the Pauline epistles, we in this dispensation are under greater obligation to manifest these godly traits of character than were the people of Jesus’ day. As we have seen, there are dispensational differences between promises made to the Kingdom saints and the Body saints, and as we shall see there is progressive revelation which produces changes, but there are other things which never change.

Finally there is blessedness for those who are persecuted for righteousness’ sake. Peter has a wonderful commentary on this passage:
“Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you. But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy (blessed) are ye: for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. But let none of you suffer as a murderer, or as a thief, or as an evildoer or as a busybody in other men’s matters. Yet, if any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf” (1 Pet. 4: 12-16).

The beatitudes conclude with two brief parables, that of the salt and the candle. Salt is a seasoning and a preservative. Light dispels darkness. The disciples were to be both the Light of the world and the Salt of the earth. Salt is needed where there is corruption, and Light where there is darkness. These two parables teach that the main work of the disciples was to influence for good those round about them. Salt that has lost its saltiness and a candle that is placed under a bushel are worthless: neither can fulfill its intended function. These principles are as valid today as they will be for Israel in the coming tribulation. (Col. 4:6).

(Main Source: Understanding The Gospels – A Different Approach – Charles F. Baker)

NOTE: Dear friends, we wish to expand the ministry, Lord willing, and to distribute tracts to the Zulu people in the area in South Africa where we live.
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