I N D E X
THE PARABLES
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A 22:42-45. The Son of David is David's Lord (cf Rev. 22:16).
The two groups are dispensationally suggestive. The blind men are grouped with Israel. In each case the
leaders of the people, blind leaders of the blind as they were, led Israel into the ditch of rejection.
(3)
The Three Great Discourses
Matthew 5 to 7; 13; 24 and 25
The three outstanding discourses in the Gospel according to Matthew, indicated on page 1, must be
considered together, each discourse having the kingdom prominently in view.
In the first discourse, the Sermon on the Mount, the opening beatitudes speak of the kingdom of heaven. The
question of being least and great in that kingdom, and of entering into it are spoken of in the opening chapter. In
chapter 6 the prayer given to the disciples as a pattern includes the prayer for the coming of the kingdom, and
the kingdom of God is to be sought above all else. Chapter 7 reverts to the theme of entry into the kingdom.
Upon the rejection so manifest in Matthew 12 comes the second discourse, the series of parables which
speak of the `mysteries of the kingdom of heaven' and these are dealt with in detail in pages 28 to 86.
The third discourse is the great prophecy given immediately consequent upon the words of Christ when He
said:
`Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord' (Matt.
23:39).
The prophecy refers to the `end', when the Son of man shall come in great glory, when Daniel's prophecy
shall be fulfilled, when the days of Noah shall once more be upon the earth, and when the nations shall be
gathered before the Lord to hear His verdict concerning entry into the kingdom. Entry into the kingdom is a
recurring theme in these great passages. This we will see the better when considering them in detail in pages
136 to 138.
In the Sermon on the Mount which comes in the part connected principally with the Son of David, the law of
Moses is quoted and the temple at Jerusalem is referred to. The practice of making offerings at the altar, the
danger of the Sanhedrin and Gehenna, the taking of oaths, the ceremonies in the synagogues, the fasting and the
anointing of the head, the reference to Solomon in all his glory, the reference to the Gentiles as in contrast with
those addressed; all link this discourse primarily with Israel.
In Matthew 24 and 25 those addressed shall be hated of all nations; the gospel of the kingdom is to be
preached in all the world for a witness unto all nations. When the King comes and sits upon the throne of His
glory, all nations shall be gathered before Him. The law of Moses is not applied to them. `Inasmuch as ye have
done it unto one of the least of these my brethren, ye have done it unto Me'; this is the law that decides the
question of entry or non-entry into the kingdom. This is parallel with the words of Romans 2:26, `Therefore if
the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for
circumcision?' This wider aspect of Matthew 24 and 25, and its reference to `all nations' are fittingly placed in
that part of Matthew which is associated with Christ as the Son of Abraham.
The parables of the mysteries of the kingdom of heaven speak of both Israel and the nations at the end of the
age, under the figures of wheat, tares and fish.
We will now turn our attention more directly to the place and purpose of the Sermon on the Mount.
(4)
The Sermon on the Mount
What is its Place and Purpose?
What is the purpose of Matthew 5 to 7? A great variety of opinions exist as to the place of the Sermon on
the Mount in the revelation of truth. To speak broadly, the varying views come under two heads:
(1) The Sermon on the Mount is the great outline of Christian practice (Bloomfield), and applies to the
church today.