Led by Central Pastor Sean Haggerty Vox Church
My Personal Class Notes-
Blog Index
Preparing For Study
- The sweetness of Scripture (Licking Honey & Psalm 119)
- Jewish education and discipleship (Bet Sefer to Bet Midrash)
Cultural & Historical Context
- Jewish sects in Jesus’ time
- Roman occupation and Messianic expectations
The Arrival of the Kingdom
- Jesus’ fulfillment of prophecy
- Overview of the Gospels
- Parables and the Sermon on the Mount
Living the Kingdom Now
- Is the Kingdom in you?
- Key Kingdom Scriptures
- The call to embody Kingdom values
- Jesus’ teachings and Paul’s doctrine
- Insights from Dallas Willard
Preparation for Study
The Story of Licking Honey and Psalm 119
In ancient Jewish tradition, when a young boy was ready to begin his Torah education (around age 5), he would be taken to the local synagogue school for his first day at Bet Sefer (House of the Book). What happened there wasn’t just academic—it was deeply spiritual and symbolic.
On that first day, the rabbi would write the Hebrew alphabet on a slate or tablet—sometimes forming the letters out of honey or writing over them with honey. Then, he would hand the tablet to the child and instruct him to lick the honey off the letters.
As the child did this, the rabbi would softly say:
“May the words of Torah be sweet to your taste, sweeter than honey to your mouth.”
This tradition is drawn from Psalm 119:103–105:
“How sweet are your words to my taste, sweeter than honey to my mouth! I gain understanding from your precepts; therefore I hate every wrong path. Your word is a lamp for my feet, a light on my path.”
The goal was to make the child’s first memory of God’s Word one of delight, not duty. From the very beginning, they were taught that the Word of God is not just truth—it’s treasure.
Education of Young Boys in Orthodox Judaism
(Ancient Jewish Tradition – Second Temple Era)
Education in ancient Jewish tradition was centered around the Torah and structured in phases commonly referred to as the three houses:
1. Bet Sefer (House of the Book)
Ages: 5–10
- Formal education began here.
- Boys attended synagogue school taught by a Torah teacher (rabbi or moreh).
- The focus was on memorizing the Torah (Genesis through Deuteronomy).
- This was intense:
“By the age of 10, many boys in devout communities had large portions—if not the entirety—of the Torah memorized.”
2. Bet Talmud (House of Learning)
Ages: 10–15
- Students who excelled moved to this phase.
- Study expanded to the Mishnah, oral tradition, and methods of interpretation.
- Students were taught to wrestle with the text, asking questions, discussing meaning, and applying it to life.
3. Bet Midrash (House of Study)
Ages: 15+
- Reserved for the most advanced students.
- They would seek a rabbi to follow, becoming his disciple (talmid).
- The goal: not just to learn from the rabbi, but to become like the rabbi—in word, thought, and action.
This was the level Jesus was operating in when He invited young men to follow Him, saying, “Come, follow me.” His invitation was radical—He called ordinary fishermen and tax collectors, many of whom likely hadn’t made it past Bet Sefer or Bet Talmud.
The disciples would have been older teens who did not make the cut.
They left their nets and their father. They were following the Rabbi they didn’t yet realize was the Messiah.
Jewish Sects in the Time of Jesus
During Jesus’ time, Jewish society was deeply fragmented. These five primary groups shaped religious, political, and cultural identity:
1. Pharisees
What did it mean to be the people of God while waiting for the promise?
Be Jewish! Obey the Law of Moses!
Who they were:
- A lay movement of scholars and teachers devoted to interpreting the Law.
- Believed in the oral tradition alongside the written Torah.
- Influential among the common people.
Beliefs:
- Accepted the entire Old Testament (Law, Prophets, and Writings).
- Believed in resurrection, angels, demons, and the afterlife.
- Obsessed with ritual purity, Sabbath, and tithing.
Relationship with Jesus:
- Often clashed with Jesus over legalism and hypocrisy (see Matthew 23).
- Ironically, Jesus’ theology (resurrection, Scripture authority) aligned most closely with the Pharisees.
2. Sadducees
What did it mean to be the people of God while waiting for the promise?
Be religious—but align with Rome for power and luxury.
Who they were:
- The aristocratic, priestly elite, based in Jerusalem.
- Controlled the Temple and collaborated with Rome.
Beliefs:
- Accepted only the Torah as Scripture.
- Denied resurrection, angels, and the spiritual realm.
- Emphasized Temple worship over daily life.
Relationship with Jesus:
- Opposed Jesus for challenging the Temple system.
- Played a central role in His crucifixion.
3. Essenes
What did it mean to be the people of God while waiting for the promise?
Be removed. Be separate.
Who they were:
- A separatist, ascetic group likely responsible for the Dead Sea Scrolls.
- Lived communally in Qumran, practicing purity and celibacy.
Beliefs:
- Awaited two Messiahs: priestly and kingly.
- Viewed the Temple as corrupt, choosing isolation.
- Obsessed with Scripture, ritual washings, and righteousness.
Relationship with Jesus:
- Not mentioned in the NT.
- Some scholars suggest John the Baptist was influenced by them.
4. Zealots
What did it mean to be the people of God while waiting for the promise?
Be free. Fight back!
Who they were:
- A radical political group bent on overthrowing Rome.
- Advocated for violence to restore Israel’s independence.
Beliefs:
- God alone is king.
- Roman occupation was blasphemy.
Relationship with Jesus:
- One of Jesus’ disciples, Simon the Zealot, was from this group.
- Many expected the Messiah to lead a revolution—Jesus instead rode into Jerusalem on a donkey.
5. Herodians
Who they were:
- A political group, not religious.
- Supported Herod Antipas and the Roman-backed Herodian dynasty.
Beliefs:
- More political than theological.
- Favored maintaining the status quo for political gain.
Relationship with Jesus:
- Saw Him as a threat to political order.
- Partnered with the Pharisees to try to trap Jesus with political questions (see Mark 12:13–17).
- Motivated by fear of upheaval.
- Jewish Groups in the Time of Jesus – Comparison Grid
| Group | Scripture View | Resurrection? | Rome? | Temple? | Key Focus |
| Pharisees | Full Hebrew Bible + Oral Law | Yes | Opposed (passive resistance) | Important | Law, purity, daily obedience |
| Sadducees | Torah only | No | Cooperated | Central (they ran it) | Political power, priesthood |
| Essenes | Scripture + their own texts | Yes (2 Messiahs) | Withdrew entirely | Rejected as corrupt | Separation, purity, end times |
| Zealots | Full Scripture | Generally yes | Rejected (violently) | Supported if purified | Armed revolt, freedom from Roman rule |
| Herodians | Political, |
What Should a Christian’s Approach to Culture Be?
Which one(s) are you most inclined to be?
Rome’s Brutal Takeover – 63 BC
In 63 BC, the Roman general Pompey captured Jerusalem, marking the beginning of Roman domination over the Jewish people.
How it felt to the Jews:
- Brutality: Roman troops stormed the Temple, slaughtered priests, and desecrated sacred spaces.
- Oppression: Heavy taxes, public crucifixions, and violent crackdowns became the norm.
- Fear: Any hint of rebellion was crushed with swift, merciless force.
- Hope for a Messiah: This brutal occupation deepened the Jewish longing for a deliverer—not just a spiritual savior, but a military Messiah who would overthrow Rome and restore Israel’s glory.
“Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself.”
— John 6:15
“We had hoped that he was the one who was going to redeem Israel…”
— Luke 24:21
By the time Jesus arrived on the scene, the air was thick with expectation, anger, and fear—a perfect storm for misunderstanding the kind of King He came to be.
Messianic Hope & Expectations in the Hebrew Scriptures
Throughout the Old Testament, the Jewish people developed a deep longing for a Messiah—a deliverer who would bring freedom, justice, and restoration. This hope was shaped by their history, covenant, suffering, and Scripture.
Deuteronomy 32:1–13 – The God Who Rescues
God is described as a faithful Rock, a Father, and a deliverer who found His people in a desert and carried them like an eagle.
Messianic Theme:
A personal redeemer who protects, nourishes, and lifts His people from desolation.
Isaiah 12 – The Joy of Salvation
“Surely God is my salvation; I will trust and not be afraid.” (v. 2)
A vision of God’s anger turned away and joy restored.
Messianic Theme:
Joyful deliverance, national renewal, and God’s presence among His people.
Psalm 9:7–12 – The God of Justice
God is a righteous judge, a refuge for the oppressed, and one who hears the cries of the afflicted.
Messianic Theme:
Hope for a just ruler—one who defends the weak and punishes the wicked.
Jeremiah 20:11–13 – The Warrior Deliverer
“But the Lord is with me like a mighty warrior…” (v. 11)
Despite persecution, Jeremiah trusts in God’s justice.
Messianic Theme:
A conquering Deliverer who brings vindication and defeats oppressors.
Isaiah 53 – Suffering Servant
Christians view this chapter as a prophecy of Jesus the Messiah—pierced for our transgressions, a man of sorrows who bore the sins of many.
Traditional Jewish view:
A metaphor for Israel itself, the suffering servant nation misunderstood by the world.
Messianic Question:
- Christians: Is this our Great Hope—Jesus, the humble King?
- Jews: Is this a picture of the Jewish people collectively suffering?
Summary of Messianic Expectation
The Old Testament paints multiple portraits of hope: a mighty warrior, a gentle shepherd, a righteous judge, a suffering servant.
By Jesus’ day, most Jews expected a political and military Messiah to defeat Rome and restore the kingdom.
The challenge and beauty of Jesus’ arrival is that He fulfilled these hopes—but not in the way they expected.
He came to rule not just over kingdoms, but over hearts.
The King and His Kingdom Has Come…
Stories of the King: The Four Gospels (Evangelion – Good News)
Matthew
- Author: Matthew (Levi), former tax collector and disciple
- Date: c. 60–70 AD
- Audience: Primarily Jewish
- Focus: Jesus as the Messianic King and fulfillment of prophecy
Key Traits:
- Over 60 Old Testament references
- Emphasis on the Kingdom of Heaven
- Presents Jesus as the new Moses (Sermon on the Mount, 5 teaching blocks)
- Begins with a genealogy (Abraham → David → Jesus)
Mark
- Author: John Mark, associate of Peter
- Date: c. 50–60 AD (likely the first Gospel written)
- Audience: Roman Gentiles
- Focus: Jesus as the Suffering Servant
Key Traits:
- Fast-paced, action-driven (“immediately” appears frequently)
- Shortest Gospel
- Reflects Peter’s firsthand accounts
- Emphasizes miracles, power, and sacrifice over extended teaching
Luke
- Author: Luke, Gentile physician and companion of Paul
- Date: c. 60–70 AD
- Audience: Gentiles, especially Greek thinkers
- Focus: Jesus as the Savior of all people
Key Traits:
- Most detailed and orderly (written “so you may know with certainty”)
- Highlights the poor, women, outcasts, and sinners
- Includes major parables (Good Samaritan, Prodigal Son)
- Longest birth narrative and strong historical framework
John
- Author: John the Apostle, “the disciple whom Jesus loved”
- Date: c. 85–95 AD
- Audience: Broad (Jewish and Gentile); theological emphasis
- Focus: Jesus as the Divine Son of God
Key Traits:
- Over 90% of content is unique to John
- Includes 7 “I AM” statements
- Emphasizes belief, eternal life, love, and divinity
- More reflective and theological than narrative
- Begins with cosmic prologue: “In the beginning was the Word…”
Gospel Similarities
- All recount Jesus’ life, death, and resurrection
- Include key events like baptism, miracles, and crucifixion
- Highlight tension with religious leaders
- Proclaim Jesus as Messiah and Son of God
- All draw from the Old Testament and reference John the Baptist
Gospel Differences
- Matthew: Jewish audience; focuses on prophecy fulfillment and Jesus as King
- Mark: Action-packed; Jesus as Suffering Servant
- Luke: Thorough and inclusive; emphasizes compassion and the marginalized
- John: Deeply theological; focused on divinity and unique teachings
Overarching Message
God’s new day of RENEWAL and RESTORATION has dawned at last in JESUS.
Chronology and Communication
- Chronological thinking is a Western, Greek-based logic model.
- In the Gospels, what was often more important than timeline was:
- The audience being addressed
- The message being communicated
The Gospel: The Kingdom of God Has Come
This was on Jesus’ lips more than anything else.
Understanding the Kingdom of God is essential to explaining the Gospel—yet even the disciples struggled to communicate it clearly.
Luke 4:16–21 – Jesus Declares the Kingdom
When Jesus stands in the synagogue, He reads Isaiah 61:1–2 and declares:
“Today this Scripture is fulfilled in your hearing.” — Luke 4:21
He’s saying:
“The Kingdom is here—because I’m here.”
Isaiah 61:1–2 – The Prophecy
“The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor… to bind up the brokenhearted, proclaim freedom for the captives… and declare the year of the Lord’s favor.”
This was a Messianic prophecy—a picture of what would happen when God’s reign breaks into human history.
Jesus’ Fulfillment in Luke 4
- Good news to the poor → Not just for the elite—it’s for the broken.
- Freedom for prisoners → Not just literal, but spiritual freedom.
- Sight for the blind → Physical and spiritual awakening.
- Release for the oppressed → The oppressed are lifted in His Kingdom.
- Year of the Lord’s favor → A new age of grace and mercy begins.
Bottom Line
Jesus declared that the Kingdom of God had arrived—not through political power, but in His presence, healing, forgiveness, and liberation.
The Gospel is not just good advice—it’s Good News:
The King has come.
The Kingdom of God / Kingdom of Heaven
- These phrases mean the same thing.
- “Kingdom of Heaven” appears in Matthew (out of reverence for God’s name).
- “Kingdom of God” appears in Mark, Luke, and John.
- Both refer to God’s reign breaking into the world through Jesus.
Jesus Taught the Kingdom Through Parables
- Parables both reveal and conceal the Kingdom (Matthew 13).
- They describe what the Kingdom is like, not just where it is.
- “The Kingdom of Heaven is like…” (seeds, yeast, treasure, net, etc.)
Sermon on the Mount: The Culture of the Kingdom
Matthew 5–7 lays out the values and ethics of God’s Kingdom—how citizens of His Kingdom live:
- Matthew 5:3 –
“Blessed are the poor in spirit, for theirs is the kingdom of heaven.”
→ Entry begins with humility and need. - Matthew 5:20 –
“Unless your righteousness surpasses that of the Pharisees… you will not enter the kingdom of heaven.”
→ The Kingdom calls for inner transformation, not just outward performance.
Where Is the Kingdom? Is It in You?
This echoes Luke 17:20–21:
“The kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within you.” (NKJV)
Some translations: “in your midst.”
What Does That Mean?
- Not a place—it’s a reign.
God’s Kingdom = His rule and authority, not a geographic territory. - In your midst (Jesus’ audience = Pharisees):
→ “The Kingdom is already present—because I’m here.” - In you (for believers):
→ If you belong to Jesus, then His Spirit lives in you.
His rule, values, presence—His Kingdom—is forming within you.
How Can You Tell If the Kingdom Is In You?
Ask:
- Is Jesus King in your life? (Not just Savior—but Lord)
- Do your values reflect His rule? (Matthew 5–7)
- Are you seeing the fruit of His presence?
→ Love, humility, mercy, hunger for righteousness, forgiveness
→ The Beatitudes in action (Matthew 5:3–12)
When the Kingdom is in you, it reshapes your priorities, your relationships, your responses—and the world around you starts to look a little more like heaven.
Kingdom Scriptures
Luke 12:27–31
Don’t worry about material needs—seek the Kingdom, and all else will follow.
Luke 17:20–21
The Kingdom is not outwardly visible—it is within or among you.
Mark 1:15
“The time has come… the Kingdom of God has come near. Repent and believe the good news!”
Mark 4:26–29
Parable of the growing seed—the Kingdom grows mysteriously, even when unseen.
Mark 10:14–15
The Kingdom belongs to those who are like children—humble, trusting.
Mark 12:32–34
Loving God and neighbor brings you close to the Kingdom.
Matthew 5:3
“Blessed are the poor in spirit…”
→ The Kingdom belongs to the humble and spiritually needy.
Matthew 7:21
Only those who do the will of the Father will enter the Kingdom.
Matthew 11:11
John was great—but the least in the Kingdom is greater.
Matthew 12:28
If Jesus casts out demons by the Spirit—then the Kingdom has come upon you.
Matthew 13:11
Disciples are given knowledge of the secrets of the Kingdom.
Matthew 18:23
Parable of the unforgiving servant—the Kingdom is like… radical mercy.
Matthew 19:24
It’s hard for the rich to enter the Kingdom.
Matthew 21:31
Tax collectors and prostitutes are entering ahead of religious leaders.
Luke 13:18–19
The Kingdom is like a mustard seed—small beginning, large growth.
Luke 13:20–21
Like yeast—it transforms from the inside out.
Matthew 4:23
“Jesus went through Galilee… proclaiming the good news of the Kingdom.”
What Ties All These Kingdom Passages Together?
- The Kingdom is not about a place—it’s about a Person and His Presence.
→ It’s about God reigning through Jesus.
→ Luke 17:21 – “The Kingdom of God is within you.” - The Kingdom is dynamic, not static.
→ It moves, grows, transforms.
→ Mark 4:26–32 – Seeds and mustard trees. - The Kingdom points to God’s rule, not just His realm.
→ Matthew 7:21 – Doing God’s will is entrance criteria. - The Kingdom happens wherever someone submits to God’s authority.
→ When people humble themselves, love, forgive, trust—the Kingdom is active.
→ Matthew 6:10 – “Your Kingdom come, your will be done…”
What Does It Mean to Be Christian?
To be Christian is to follow Jesus, trust Him as Savior, and live under His Kingdom reign.
Jesus’ Teachings on the Kingdom
- Show us how to live under God’s rule
- Reveal the values of the Kingdom: humility, mercy, justice, transformation
- Call us to follow, not just believe
Paul’s Doctrine
- Explains what Jesus accomplished
- Teaches about grace, faith, salvation, and life in the Spirit
- Guides us in living the gospel in community
Dallas Willard – The Scandal of the Kingdom
Willard emphasizes that the Kingdom of God is a present reality, not a distant hope.
- It’s about living now under God’s rule.
- The Kingdom calls believers to engage actively, breaking from the world’s values.
- Jesus’ parables are transformative, not just illustrative.
- Christianity isn’t about passive belief—it’s about participation.
Living in the Kingdom means aligning your life with His will and embodying His teachings daily.
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