Upon the rejection so manifest in Matt. 12: comes the series of parables which speak

of the "mysteries of the kingdom of heaven". These parables have been dealt with at

some length in earlier volumes of The Berean Expositor.

The third discourse is the great prophecy given immediately consequent upon the

words of Christ when He said:--

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 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. We shall see this better when we give them a more detailed study.

In the Sermon on the Mount which comes in the first portion of Matthew, 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 Matt. 24:, 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

Rom. 2: 26, "Therefore if the uncircumcision keep the righteousness of the law, shall not

his uncircumcision be counted for circumcision?" This wider aspect of Matt. 24:, 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 must now turn our attention more directly to the place and purpose of the Sermon

on the Mount. This we hope to do in the next article of this series.