Study of MATTHEW Continues 1:8-17

Read Matthew 1:8-17 for the notes below to assist you in the background of the passage.

The Blood Curse
“Jeconiah”: 2 Chr 36:8; Jer 22:24. Jehoicakim had a son named “Jehoiachin” (also referred to as “Jeconiah” or “Coniah”). Jer 22:24-30. God pronounces a blood curse on Jeconiah! Matthew takes us down the royal line through Jeconiah to David and then Joseph. The Messiah must be eligible for the throne of David, yet can’t be under the blood curse of Jeconiah. Luke gives us the answer
(Luke 3). This genealogy from Adam to Abraham through David is the same as Matthew, but at David Luke goes through Nathan (not Solomon) down to Heli, the father of Mary. Of the house of David, yet NOT under the blood curse of Jeconiah!
17) Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Christ.
Matthew's organization of the genealogy: Matthew is pointing out that this genealogy is not complete; there were not actually 14 generations between the landmarks he indicates. The practice of skipping generations at times was common in the listing of ancient genealogies; Matthew is doing nothing unusual here. The organization around the number 14 was perhaps for the purpose of easy memorization.
The Scepter of Judah
In Genesis 49, Jacob prophesizes over each of the twelve tribes. Among these seemingly cryptic riddles, the best-known one concerns the royal tribe of Judah:
The Scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Genesis 49:10, The term “scepter” refers to their tribal identity and the right to apply and enforce Mosaic Laws and adjudicate capital offenses: jus gladii. The term “Shiloh” was understood by the early rabbis and Talmudic authorities as referring to the Messiah.1 It is significant that even in their 70-year Babylonian captivity (606 - 537 B.C.) the tribes retained their tribal identity. They retained their own logistics, judges, etc.
The Scepter Departs
In 6-7 A.D., King Herod’s son and successor, Herod Archelaus was dethroned and banished to Vienna, a city in Gaul. Archelaus was the second son of Herod the Great.4 The older son, Herod Antipater, was murdered by Herod the Great, along with other family members. (It was quipped at the time that it was safer to be a dog in that household than a member of the family!) Archelaus’ mother was a Samaritan (1/4 or less of Jewish blood) and was never accepted. After the death of Herod (4 B.C.?), Archelaus was placed over Judea as “Entharch” by Caesar Augustus. Broadly rejected, he was removed in 6-7 A.D.
He was replaced by a Roman Procurator named Caponius. The legal power of the Sanhedrin was immediately restricted and adjudication of capital cases was lost. This was normal Roman policy.
This transfer of power is mentioned in the Talmud and by Josephus: After the death of the procurator Festus, when Albinus was about to succeed him, the high priest Ananius considered it a favorable opportunity to assember the Sanhedrin. He therefore caused James, the brother of Jesus, who was called Christ, and several others, to appear before this hastily assembled council, and pronounced upon them the sentence of death by stoning. All the wise men and strict observers of the law who were at Jerusalem expressed their disapprobation of this act...Some even went to Albinus himself, who had departed to Alexandria, to bring this breach of the law under his observation, and to inform him that Aranius had acted illegally in assembling the Sanhedrin without the Roman authority.
This remarkable passage not only mentions Jesus and His brother James as historical figures, it also underscores that the authority of the Sanhedrin had passed to the Romans.
Reaction
When the members of the Sanhedrin found themselves deprived of their right over life and death, they covered their heads with ashes and their bodies with sackcloth, and bemoaned, “Woe unto us for the scepter has departed from Judah and the Messiah has not come!”
They actually thought that the Torah, the Word of God, had failed! They should have known better.
The scepter had, indeed, been removed from Judah, but Shiloh had come. While the Jews wept in the streets of Jerusalem, a young son of a carpenter was growing up in Nazareth. He would present Himself as the Messiah the King on the very day that had been predicted by the Angel Gabriel to Daniel five centuries earlier.
Every detail of His life was foretold centuries earlier. And much of what He is about to do is also predicted with the same accuracy.
A World Leader will shortly come and try to change our focus off that one singular, incomparable life. The world will soon be in for a series of surprises!
The Throne of David
There is another aspect to keep in mind during the Christmas season. As we recall the prophecy in Micah that prescribes that the Messiah was to be born in Bethlehem, notice the entire verse:
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from old, from everlasting. Micah 5:2
Also, as we recall that other familiar prophecy in Isaiah, note again the whole verse:
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and the peace there shall be no end, upon the Throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. Isaiah 9:6-7
The “Throne of David” is not just an Old Testament concept. Remember the Angel Gabriel’s promise to Mary:
And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Luke 1:31-33
But did Jesus ever actually sit on David’s Throne? He couldn’t have. It didn’t exist at that time.
Jeconiah, was the last of David’s line to sit on the Throne. Remember the blood curse on his line.11 Herod, appointed by the Romans, was an Edomite (“Idumean”). He wasn’t even Jewish.
Although Jesus presented himself as the Meshiach Nagid (“Messiah the King”) on the very day that Gabriel had announced five centuries earlier, Jesus never sat on David’s Throne. At the moment He is sitting on His Father’s Throne. The question is, will He ever sit on David’s Throne? Will the promise that Gabriel announced to Mary also be fulfilled? Of course!
And it may be sooner than we think.

Study of MATTHEW CHAPTER ONE-Continues

Matthew 1:6 And Jesse begot David the king. And David begot Solomon of her who had been the wife of Uriah,
David was the eighth son of his father and was chosen and anointed by God (1 Sam. 16:10-13). The number eight signifies resurrection. That David as the eight son was chosen by God indicates that his association with Christ was in resurrection. Furthermore, he was a man after the heart of God (1 Sam. 11:14) and brought in God's kingdom for Christ.

David was the last of the generations of the fathers. He was also the first of the generations of the kings. He was the conclusion of one age and the beginning of the next. He became the beginning of the next. He became the beginning of the next. He became the landmark of two ages because he brought in the kingdom of God and was closely associated with Christ.

In this genealogy, only David is called "the king" because it was through him that the kingdom with the kingship was brought in. When David committed adultery and murder, he was rebuked by the prophet Nathan, whom God had sent purposely to condemn him (2 Sam 12:1-12). When David was condemned, he repented Psalm 51, is the record of his repentance. He repented and God forgave him (2 Sam. 12:13). The he begot Solomon (@Sam. 12:24). Hence, Solomon is the issue of man's transgression and repentance plus God's forgiveness

The genealogy in Matthew says that David begot Solomon, but the genealogy in Luke says that Nathan was the son of David (Luke 3:31). First Chronicles 3:5 tells us that Nathan and Solomon were tow different persons. Luke's record is the genealogy of David's son Nathan, who was Mary's forefather, whereas Matthew's record is the genealogy of David's son Solomon, who was Joseph's forefather. One genealogy is the line of Mary, the other line of the wife; the other is the line of Joseph, the line of the husband. Both Mary and Joseph were descendants of David. Under God's sovereignty they were joined together by marriage, so that through Mary. Joseph was indirectly associated with Christ. Christ can be counted as a descendant of David through either Solomon or Nathan. Hence, He has tow genealogies.

StrictlY speaking, Solomon was not a direct forefather of Christ. His relationship with Christ was indirect, through the marriage of Joseph, his descendant, to Mary, of whom Christ was born (vs. 16). The Old Testament did not say that Christ would be Solomon's descendant, but it prophesied repeatedly that Christ would be a descendant of David (2 Sam. 7:13-14; Jer. 2:5).

Uriah was a Hittite, a heathen, and his wife was Bathsheba (2 Sam. 11:3). David murdered him and took Bathsheba. Hence, she was remarried as a result of murder and adultery (2 Sam.11:26-27). David, a man after the heart of God, did right in the eyes of the Lord all the days of his life except for this one evil (1 Kings 15:5). This genealogy does not say "of Bathsheba" but "of her who had been the wife of Uriah," to emphasize the great sin of David's, thus showing that Christ as the kingly Savior is related not only to the heathen but also to sinners. A strong picture of God's grace.

Continues next time with Matthew 1:7-11.

STUDY OF GOSPEL MATTHEW Chapter 1

Matthew 1:3 And Judah begot Pharez and Zarah of Tamar, and Pharez begot Herro, and Herron begot Aram, In the genealogy of Adam no woman is recorded ( Gen. 5:1-32), but in this genealogy of Christ five women are mentioned. Only one of these five was a chaste virgin-Mary, a descendant of the chosen race. Of her, Christ was directly born (vs. 16). Among the rest-Tamar, Rahab, Ruth (vs. 5) and Bathsheba, who had been the wife of Uriah (vs. 6)-some were Gentiles, some were remarried, and three were even sinful-Tamar committed incest, Rahab was a prostitute, and Bathsheba committed adultery. This indicates that Christ is related not only to the Jews but also to the Gentiles, even to the sinful people, and is the kingly Savior of typical sinners. Tamar was Judah's daughter-in-law. Judah begot Pharez and Zarah of her by incest (Gen. 38:6-30). What an evil! Matthew 1:5 And Salmon begot Boaz of Rahab, and Boaz begot Obed of Ruth, and Ruth begot Jesse, Rahap was a prostitute in Jericho (Josh. 2:1), a place cursed by God for eternity (Josh. 6:26). After she turned to God and God's people (Josh. 6:22-23, 25; Heb. 11:31) and married Salmon, a leader of Judah, the leading tribe (1 Chron. 2:10-11), she brought forth Boaz, a godly man, out of whom Christ came. Regardless of our background, if we turn to God and His people and are joined to the proper person among God's people, we will bring forth proper fruit and participate in the enjoyment of the birthright of Christ. Boaz redeemed his kinsman's inheritance and married the man's widow (Ruth 4:1-17). By so doing he became a notable forefather of Christ, a great associate of Christ. The origin of Ruth was incest, for she belonged to the tribe of Moab (Ruth 1:4), the fruit of Lot's incestuous union with his daughter (Gen. 19:30-38). Deuteronomy 23:3 forbade the Moabites to enter the assembly of Jehovah, even to the tenth generation. Ruth, however, not only was accepted by the Lord but also became one of the most important ancestors of Christ because she sought God and God's people (Ruth 1:15-17; 2:11-12). Regardless of who we are and what our background is, as long as we have a heart that seeks God and His people, we are in a position to be accepted into the birthright of christ. Boaz's mother, Rahab, was a Canaanitess and a prostitute, and his wife, Ruth a Moabitess of incestuous origin and a widow. Both were Gentiles and of low class, yet they are associated with Christ. Christ is joined not only to the Jews but also to the Gentiles, even to those of low estate. Isaish 11:1 prophesied that Christ would be "a sprout. . .from the stump of Jesse and a branch from his roots. christ came out of Jesse. However Isa. 11:10 says that Christ is the root of Jesse, indicating that Jesse came out of Christ. Jesse was one who brought forth Christ, one who branched out Christ by being rooted in Christ. We'll pick up at Matthew 1:6 next time.

MATTHEW 1:1-2-Continues

Matthew 1:2 Abraham begot Isaac, and Isaac begot Jacob, and Jacob begot Judah and his brothers, Abraham begot eight sons (Gen. 16:15; 21:2-3; 25:2). Among those eight only Isaac is counted as the promised seed ( Rom. 9:7-8). Hence, Christ is his descendant to fulfill God's promise given to Abraham and to him ( Gen. 22:18; 26:4). Isaac begot twin sons. Esau and Jacob (Gen. 25:21-26), but only Jacob was chosen by God (Rom. 9:10-13). Hence, Christ is his descendant to fulfill God's promise given to Abraham, to Isaac and to him (Gen. 22:18; 26:4; 28:14). The birthright of the promised seed consists of the double portion of the land, the priesthood, and the kingship. Reuben, as the firstborn son of Jacob, should have inherited the birthday. But because of his defilement he lost the birthright (Gen. 49:3-4; I Chron. 5:1-2). The double portion of the land went to Joseph through his two sons, Manasseh and Ephraim (Joshua 16--17); the priesthood went to Levi (Deut. 33:8-10); and the kingship was given to Judah (Gen. 49:10; I Chron. 5:2). Hence, Christ, the King of God's kingdom is a descendant of Judah ( Hebrews 7:14); as such, He inherits the kingdom. Notice that neither the brothers of Isaac nor the brothers of Jacob, but only the brother of Judah, are mentioned in this genealogy, because only Judah's brothers were chosen by God. Matthew 1: 3 And Judah begot Pharez and Zarah of Tamar, and Pharez begot Hezron, and Heron begot Aram. Pharez and Zarah were twins. At the time of delivery Zarah put out his hand, and the midwife marked it with scarlet thread, indicating that he would be the firstborn. However, Pharez preceded him to be the firstborn ( Gen. 38:27-30). Pharez was not chosen by man but was sent by God, proving that it was not by man's choice but by God's. Matthew 1:4 And Aram begot Aminadab, and Aminadab begot Nahshom, and Nahshon begot Salmon, To be continued.

MATTHEW 1:1-2-Continues

Matthew 1:1-2 continues-- To testify that Jesus is the King, the Christ of God prophesied in the Old Testament, Matthew needs to show us the antecedents and status of this King, to prove that He is the proper successor to the throne of David. To prove that Jesus is a proper and normal man. Luke needs to show the generations of this man, to attest that He is qualified to be the Savior of mankind. For the record of a servant, Mark does not need to tell us His origin. To unveil that Jesus is the very God, neither does John need to give us His human genealogy; rather, he declares that, as the Word of god, He is the very god in the beginning. The kingdom, of which Christ is the King, composed of Abraham's descendants, including both his descendants in the flesh and those in faith. Hence, the genealogy of Christ in Matthew begins with Abraham, the father of the called race, not with Adam, the father of the created race. God's kingdom is not built with the created race of Adam but with the called race of Abraham, which includes but the real Israelites (Rom. 9:6-8) and the believers in Christ (Gal. 3:7,9,29). To prove by relating His genealogy that Jesus is a proper man qualified to be Savior of mankind. Luke traces His genealogy back to Adam, the first generation of mankind. In the genealogy of Jesus given by Luke, which proves that He is a proper man, the title Christ is not mentioned (Luke 3:23-38). But in the genealogy of Christ given here by Matthew, which proves that He is the King, the Christ of God, the title Christ is emphasized repeatedly (vv.1,16-170). Matt. 1:1 . . . the son of David, Solomon is a type of Christ as the son of David, the One who inherits the throne and kingdom of David (2 Sam. 7:12-13; Luke 1:32-33). Solomon as a type of Christ, did mainly two things he built the temple of God in the kingdom ( I Kings 6:2) and spoke the word of wisdom (I Kings 10:23-24; Matt. 12:42) Christ, is fulfilling this type, is now building the real temple of God, the church in the kingdom of God and has spoken the word of wisdom. Issac is a type of Christ, as the son of Abraham:, the One who inherits the promise and blessing God gave to Abraham (Gen. 22:17-18; Gal. 3:16, 14). Issac also a type of Christ, did mainly two things he obeyed his father even unto death and was resurrected (Gen. 22:9-10, Heb. 11:19), and he took Rebekah, a Gentile woman as his wife (Gen. 24:61-67) Christ, in fulfilling this type, was put to death and offered to God and was resurrected from death, and He is taking the church as His bride out of the Gentiles.

MATTHEW 1:1-1

Matthew Chapter 1 [1] The book of the generation of Jesus Christ, the son of David, the son of Abraham. [2] Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; Vs1 Notice the first name and the last name (Rev. 22:21) in the New Testament is Jesus, proving that Jesus Christ is the subject and content of the New Testament. The Bible is a book of life, and this life is a living person, the wonderful and all-inclusive Christ. The Old Testament gives a portrait, in types and prophesies of this wonderful person as the Coming One. Now, in the New Testament, this wonderful person has come. The first page of the New Testament, in recommending this wonderful person to us, give us His genealogy. This genealogy can be considered an abstract to the Old Testament, which in itself is the detailed genealogy of Christ. To understand the genealogy in Matthew we need to trace the origin and history of every incident. Christ, as the wonderful center of the entire Bible, is all-inclusive, having many aspects. The New Testament as its beginning presents four biographies to portray the four main aspects of this all-inclusive Christ. The gospel of Matthew testifies that He is the King, the Christ of God prophesied in the Old Testament who brings the kingdom of the heavens to the earth. The Gospel of Mark tells us that He is the Servant of God, laboring for God faithfully. Mark's account is simple, for a servant does not warrant a detailed record. The Gospel of Luke presents a full picture of Him as the only proper and normal man who ever lived on this earth; as such a man He is the Savior of mankind. The Gospel of John unveils Him as the Son of God, the very God Himself, who is life to God's people. Among the fours Gospel, Matthew and Luke have recorded His genalogy: Mark and John do not. [More tomorrow]

OUTLINE GOSPEL OF MATTHEW

Outline Gospel of Matthew: I. Birth and Beginnings (1:1-4:22) A. The Genealogy of Jesus (1:1-17) B. The Birth of Jesus (1:18-25) C. The Visit of the Wise Men (2:1-12) D. The Flight to Egypt (2:13-15) E. The Slaughter of the Innocents (2:16-18) F. The Return of Egypt (2:19-23) G. The Preaching of John the Baptist (3:1-12) H. The Baptism of Jesus (3:13-17) I. The Temptation of Jesus (4:1-11) J. The Beginning of the Galilean Ministry (4:12-17) K. The Call of the Disciples (4:18-22) II. The Sermon on the Mount (4:23-7:29) Introduction (4:23-5:2) The Exordium (5:3-16) Beatitudes (5:3-12) Salt and Light (5:3-16) The New Ethic: Its Basic Legal Principles and Six Hypertheses (5:17-48) The Higher Righteousness (5:17-20) Anger (5:21-26) Adultery (5:27-30) Divorce (5:31-32) Oaths (5:33-37) Retaliation (5:38-42) Love of Enemies (5:43-48) Reformation of Works of Piety (6:1-18) Almsgiving (6:1-4) Prayer (6:5-15) Fasting (6:16-18) Further Instructions (6:19 – 7:12) Treasure in Heaven (6:19-21) The Single Eye (6:22-23) God and Mammon (6:24) On Care and Anxiety (6:25-34) Judging Others (7:1-6) Ask, Seek, Knock(7:7-12) Conclusion of the Sermon (7:13-27) The Narrow Gate (7:13-14) Bearing Fruit (7:15-20) An Episode in the Last Judgment Described (7:21-23) Houses Built on Rock and Sand (7:24-29) III. Authority and Invitation (8:1-9:38) The Cleaning of a Leper (8:1-4) The Cure of the Centurion’s Servant (8:5-13) The Healing of Peter’s Mother-in-law (8:14-15) The Sick Healed at Evening (8:16-17) On Following Jesus (8:18-22) Stilling the Storm (8:23-27) The Cure of the Gadarene Demoniacs (8:28-34) The Healing of the Paralytic (9:1-8) The call of Matthew the Tax Collector (9:9-13) The Question about Fasting (9:14-17) The Healing of a Ruler’s Daughter (9:18-26) The Healing of Two Blind Men (9:27-31) The Healing of a Dumb Demoniac (9:32-34) The Compassion of Jesus (9:35-38) IV. Mission Discourse (10:1-42) The Mission of the Twelve Apostles (10:1-4) The Commissioning of the Twelve (10:5-16) How to Face Future Persecutions (10:17-25) Appropriate and Inappropriate Fear (10:26-31) Confessing Jesus before People (10:32-39) Rewards of Discipleship (10: 40-42) V. Rejection by This Generation (11:1-12:50) John the Baptist and Jesus (11:1-19) Woes on the Cities (11:20-24) Cry of Jubilee and Savior’s Call (11:25-30) Plucking Eats of Grain on the Sabbath (12:1-8) Healing the Man with the Withered Hand (12:9-14) The Chosen Servant (12:15-21) Jesus and Beelzebul (12:22-23) A Tree and Its Fruits (12:33-37) The Sign of Jonah (12:38-42) The Return of the Evil Spirit (12:43-45) Jesus’ Family (12:46-50) VI. Parables of the Kingdom (12:1-52) The Parable of the Sower (13:1-9) The Purpose of the Parables (13:10-17) The Parable of the Sower Explained (13:18-23) The Parable of the Weeds among the Wheat (13:24-30) The Parables of the Mustard Seed and the Leaven (13:31-33) Jesus’ Use of Parables (13:34-35) The Interpretation of the Parable of the Weeds (13:36-43) The Parables of the Treasure, The Pearl, and the Dragnet (13:44-50) Old and New (13:51-52) VII. Acknowledgment by Disciples (13:53-17:27) The Rejection of Jesus in His Own Country (13:53-58) The Death of John the Baptist (14:1-12) The Feeding of the Five Thousand (14:13-21) Walking on the Water (14:22-23) The Healing of the Sink in Gennesaret (14:34-36) Jesus and Pharisaic Tradition on Purity and Vows (15:1-20) The Canaanite Woman’s Faith (15:21-28) The Healing of Many People (15:29-31) The Feeding of the Four Thousand (15:32-39) The Demand of a Sign (16:1-4) The Leaven of the Pharisees and Sadducees (16:5-12) Peter’s Confession (16:13-20) 1ST Prediction of the Passion and Sayings on Discipleship (16:21-38) The Transfiguration (17:1-3) The Healing of the Moonstruck Boy (17:14-20) Second Passion Prediction (17:22-23) The Stater in the Fish’s Mouth (17:24-27) VIII. Community Discourse (18:1-35) True Greatness (18:1-5) Leaders Who Cause Little Ones to Sin (18:6-9) The Parable of the Lost Sheep (18:10-14) Trial Procedures (18:15-20) The Parable of the Unforgiving Servant (18:21-35) IX. Authority and Invitation (19:1-22:46) Teaching about Divorce (19:1-12) Little Children Blessed (19:13-15) The rich Young Man (19:16-30) The Parable of the Laborers in the Vineyard (20:1-16) The Third Prediction of the Passion (20:17-19) The Request of the Sons of Zebedee (20:20-28) The Healing of Two Bind Men (20:29-34) The Triumphant Entry Into Jerusalem (21:1-11) The Cleansing of the Temple (21:12-17) The Cursing of the Fig Tree (21:18-22) The Authority of Jesus Questioned (21:23-27) The Parable of the Two Sons (21:28-32) The Parable of the Vineyard and the Wicked Tenants (21:33-46) The Parable of the Marriage Feast (22:1-14) Paying Taxes to Caesar (22:15-22) The Question about the Resurrection (22:23-33) The Great Commandment (22:34-40) The Question about David’s Son (22:41-46) X. Woes and Eschatological Discourse (23:1-25:46) Woes against the Scribes and Pharisees (23:1-36) The Lament over Jerusalem (23:37-39) The Eschatological Discourse (24:1-25:46) The Destruction of the Temple and the Beginning of the Woes (24:1-14) The Great Tribulation (24:15-28) The Coming of the Son of Man (24:29-31) The Lesson of the Fig Tree (24:32-35) The Unknown Day and Hour (24:36-44) The Faithful or the Unfaithful Servant (24:45-51) The Wise and Foolish Virgins (25:1-13) The Parable of the Talents (25:14-30) The Judgment of the Nations (25:31-46) XI. Death and Rebirth (26:1-28:20) The Suffering and Death of Jesus (26:1-27:66) The Plot to Kill Jesus (26:1-5) The Anointing at Bethany (26:6-13) Judas’ Agreement to Betray Jesus (26:14-16) The Passover with the Disciples (26:17-25) The Institution of the Lord’s Supper (26:26-30) Peter’s Denial Foretold (26:31-35) The Prayer in Gethsemane (26:36-46) The Betrayal and Arrest of Jesus (26:47-56) Jesus before the Sanhedrin (26:57-68) Peter’s Denial of Jesus (26:69-75) Jesus Brought before Pilate (27:1-2) The Death of Judas (27:3-10) Jesus Questioned by Pilate (27:11-14) Jesus Sentenced to Die (27:15-26) The Soldiers Mock Jesus (27:27-31) The Crucifixion of Jesus (27:32-34) The Death of Jesus (27:45-56) The Burial of Jesus (27:57-61) The Guard at the Tomb (27:62-66) The Resurrection and the Great Commission (28:1-20) The Resurrection of Jesus (28:1-10) The Report of the Guard (28:11-15) The Great Commission (28:16-20)