The Reasons Why Matthew Sorted the Events of Chapter 8 in the Manner that He Did

MATTHEW CHAPTER 8
Beginning in chapter 8, we enter into a new section of the Gospel that extends to the end of chapter 12. The King had declared the principles and rule of the kingdom in the giving of the Beatitudes, and now He comes followed by great multitudes. First, he manifests himself as the prophesied king of the OT scriptures who has now come to his own people. He offers to them the Kingdom of Heaven, first by himself alone and then later through his twelve disciples. But soon it will be revealed that his own did not receive him for who he was. Instead, they reject him and do not recognize him as their promised King. He then breaks off the relationship with his own, which we find at the end of the 12th chapter, and will give the relationship to a new group of people, the Gentiles. Therefore, these five chapters, from the eighth to the twelfth, contain the full manifestation of J among His chosen people (Israel) and the rejection of the King by Israel as well as the grafting in of the Gentiles into this kingdom and are arranged in this specific order because of these specific dispensational teachings.

Let it be stated very clearly and plainly that in this section of Matthew's gospel there are a number of miracles or signs, one following the other, arranged in an order that has nothing to do with chronology but, rather, according to a dispensational order: (Notice how there are 14 sign events in this section, 14 being a prominent number in Matthew's gospel as is first seen in Matthew’s genealogy)

1. The cleansing of the leper, 8:1-4. He heals the leper by his touch.
2. The healing of the Centurion's servant, 8:5-13. He heals the servant by his word.
3. Peter's wife's mother healed of fever, 8:14-15. He heals the woman by his touch.
4. The healing of multitudes, 8:16-17. His healing presence is seen among the multitudes.
5. He rebukes the winds and the sea, 8:23-27. He displays his power over natural forces.
6. The two possessed by demons delivered, 8:28-34. He displays his power over spiritual forces.
7. A man sick of palsy completely restored, 9:1-8. He restores fully both body and soul.
8. A woman with an issue of blood healed, 9:20-22. The woman is healed by her touching him.
9. The daughter of the ruler raised up, 9: 23-26. His resurrection power is displayed.
10. Two blind men receive their sight, 9: 27-31. Those once blind can now see.
11. A dumb man with a demon healed, 9: 32-33. Those unable to speak can now praise.
12. Preaching and healing every sickness and every disease, 9:35
13. The man with the withered hand healed, 12:10-13.
14. One who was blind and dumb is restored, 12:22. Final sign of Matthew's pictorial narrative section in his gospel.

In these miracles we see the manifestation of the King. J performed these miracles not only to show himself as the promised king but also to be typical of the spiritual cleansing, the opening of the eyes of the blind, the sinner, the speaking in praise and worship of those who never spoke to God or of God, the raising of the dead, and the power and dominion of the evil one broken. There is also, in them, a foreshadowing of the redemption of the body of the believer in resurrection, as well as the blessings for Israel and the nations, in the coming age. All these features, will be revealed as we progress through the scenes.

If one looks for these events in the Gospels of Mark and Luke, he or she will notice that these events occurred in a very different chronological order than how they are presented in the gospel of Matthew. Once it is shown why Matthew has sorted these events in this particular order, it will be easy to see that Matthew's sorting of events in this order was intentional so that each event would serve as a "picture" of a greater event that concerns God's dealings with Israel and the nations of the earth concerning the kingdom of heaven. After this is shown, it should then reveal how unlikely it would have been that all of these events, which are arranged in an order that pictures God's dealings with the nation of Israel and the nations of the Gentiles (the rest of the world) by dispensational order and progression, would have also occurred in chronological order in the life of J. This will help to explain why many scholars are certain that Matthew is the writer who has sorted events of J's life in this time period not by chronology, and this is why one should never look at Matthew alone if he or she desires to know when a particular event occurred in the life of J in relation to other reported events. This will also help to show how unfortunate it would be if a hoaxer tried to create a false document around the book of Matthew and make any minor alterations during this section, trying to add some events and remove other events at unfortunate times, which would reveal that the hoaxer thought that all of the events of Matthew were sorted by chronological progression. Considering how many people there are in our world alone that cannot see Matthew's reasons or methods, it is likely that even a very wise hoaxer, perhaps even from a world that is not our own, who also stood against the teachings of the Bible, would not see this either.

We have already noted that every single time that Matthew jumped to an earlier time period in his narrative but reported it after an event that occurred later in time chronologically than the one he previously reported, he was always careful to set up a necessary time indicator or else use a transition which allowed forward or backward progression through time at every single moment without failure. If this is not sufficient to show the reader that Matthew knew what he was doing when he sorted the events of this section in the particular manner that he chose, then let the following explanations for what each of these events "picture" help to aid the reader as well. The reader can follow what time period Matthew is jumping to at each point by referring to the grand chronological sequence that has been systematically derived by careful comparison of all 4 gospels and has been known for centuries. The Gospel of Matthew, being the Jewish Gospel, is certainly the proper place for the arrangement of these particular events in such an order!

MATTHEW CHAPTER 8:1-17
Look, now, at the first seventeen verses of Matthew chapter 8, and feel free, as well, to observe the cognate section that is found in the Talmud of Jmmanuel if you have a copy and would like to do so. Here we have four different signs:

1. The first event is the cleansing of a Jewish leper
2. Next, is the healing of the Gentile centurion's servant
3. The next event that is reported is J entering Peter's house, and his mother-in-law being sick (this is not, however, the next event that happened chronologically)
4. The fourth event is the healing of the multitudes.

At the beginning of each section, it will be concisely explained what dispensational dealing or teaching is being pictured in each event that is reported in the life of J. In a later and separate section, more details concerning each item of the outline will be given to further show that the Bible indeed supports each dispensational dealing and teaching, which is pictured in the pictorial narrative, across its many pages. All of these sections are a part of the whole section, beginning in Matthew chapter 5 and proceeding through the end of Matthew chapter 13, that is designated as Matthew's Pictorial Narrative of God's Dispensational Dealings Concerning the Kingdom of Heaven (referred to as "Matthew's Pictorial Narrative" for short):

In these first four miracles of Matthew chapter 8, following one after the other as they do here, we have presented to us the dispensational truths concerning the God of the Bible's dealings with the Jews and the Gentiles that are revealed throughout the scriptures that have been preserved to us until this present day. For simplicity, when we are comparing and contrasting the book of Matthew to the Talmud of Jmmanuel, the God of the Bible, being set forth by the Bible as being the Creator of all things, will be referred to as "God." The god that is presented in the Talmud of Jmmanuel, being an extraterrestrial human being who is now dead, will be referred to as "et-god."

1. The first event, where J heals a Jewish leper while being present in the flesh, healing him by J's touch, pictures God's first dispensational dealings with a nation, being the nation of Israel. The Old Testament metaphorically describes the nation of Israel as being in a leprous condition on more than one occasion. God first had His presence among the nation of Israel in the tabernacle and Holy of Holies in the Old Testament times and would heal them and protect them by various means as long as they did not forsake His ways. God has since removed His presence from them because of their rejection of J; nevertheless, his promise that he will one day heal Israel still stands, all according to the Bible. For now, Israel has been set aside, and God no longer has even His spiritual presence among them, neither has He established His present covenant with that nation, also according to the Bible.

2. The second event, where J heals a Gentile's servant while being absent in the flesh, and heals not by His touch but by His Word, pictures God's next dispensational dealings with a new nation, the Gentiles (everyone who is not connected to Israel). God has established His presence and His new covenant with the Gentiles, setting Israel aside temporarily. While God does not have His physical presence among this group, either by his own body, in temple made by hands, in tabernacle made by hands, etc., He does have His spiritual presence among this group and has left behind His Word for them to help them in all things, according to the Word itself. This dispensation, which is still running to this present day, is referred to by many as the "church age."

3. The third event, where J heals a Jewish woman who was near death, pictures a time after this dispensation is passed, the church having been taken out of the way, when, according to the Bible but not the TJ, J will enter the "house" again (picturing the house of David, being the nation of Israel) and restore His relations and presence with Israel, healing the sick daughter of Zion, represented by the healing touch and raising of Peter's mother-in-law. This will occur at the beginning of the 7-year tribulation period, after the rapture of the church, when God chooses 144,000 individuals from the nation of Israel to preach the gospel during this time of destruction and be preserved from all of the destruction around them so that they will arrive safely into the millennial kingdom, according to the Bible.

4. The fourth event, where J heals multitudes of all kinds of people, pictures a time when, after the tribulation period is over, the millennial reign of J begins. J returns to the earth in power and glory and blessings come to all nations of the earth, not just the nation of Israel, even though all of this will fulfill the promises by God to the nation of Israel.

We see, then, that these 4 events were not arranged by Matthew in this manner because this was the chronological order that these events occurred in the life of J. But rather, these four events in the life of J were arranged in this particular manner because they picture, instead, God's dealings with the nation of Israel and the other nations of earth in the order that God has dealt with in the past, deals with today, and will deal with such in the future.

Let's now take the time to consider some things as we compare the events of Matthew to the events in the Talmud of Jmmanuel:

Consider how amazing it is that these events stand as perfect pictures of and happen to line up so well with the order of God's past dealings and still future dealings with those of earth that are written and preserved to us in the Bible that we presently have to this day. Notice the key items in each event that create such pictures for us:

The key items in event 1 which create the picture are the physical presence of J in the healing event, able to heal by his touch, and the man who is healed as being a leper and also a Jew. These key items appear in both Matthew and the Talmud of Jmmanuel, even though the TJ has changed the purpose and identity of J.

The key items in event 2 which create the picture are the absence of J's presence from the one being healed and the identity of the one who came in faith as being a Gentile. These key items appear in both Matthew and the Talmud of Jmmanuel, even though the TJ has changed the purpose and identity of J and has distorted Matthew's teaching of the kingdom of heaven, the key subject in Matthew's whole section of his pictorial narrative, and has also changed the identity of the Israelites from being God's chosen nation to being self-deluded people.

The key items in event 3 which create the picture are J entering a house and the identity of the one who is sick as being a Jewish woman. These key items appear in both Matthew and the Talmud of Jmmanuel, even though the TJ has changed Matthew's time indicator which allowed Matthew to revert to the past at this point in his narrative, whereas the TJ uses language which progresses forward in time, placing the event in an incorrect time period, requiring one to hold to one of the CCCs in order to believe that the TJ is the original document that Matthew distorted, and even though the TJ has changed the purpose and identity of J.

The key items in event 4 which create the picture are J's presence among the multitudes and the identities of those among them being both Jew and Gentile. These key items appear in both Matthew and the Talmud of Jmmanuel, even though the TJ has changed the purpose and identity of J and has distorted the prophecy of Isaiah.

Thus, ALL of these events of Matthew have their parallels, contain the same key items, and are presented in the EXACT same order in the Talmud of Jmmanuel with various alterations compared to Matthew. Matthew has succeeded in not contradicting the grand timeline of events by using a time indicator between the healing of the centurion's servant and the healing of Peter's mother-in-law to revert to a past event, and the TJ has left behind a contradiction of the grand sequence, using language to progress forward in time, placing the event of the healing of Peter's mother-in-law at a later time than the healing of the centurion's servant, when the TJ should have used language showing that it was reverting to a past event if the TJ's author knew of the timeline in the first place. Now ask yourself this question, even setting transitions and time indicators aside if you wish: is it likely that an alleged author of the TJ, Judas, "just happened to recall these events" in this particular order, perhaps correctly or incorrectly, while not including a little but necessary time indicator before event 3 that would be later inserted by Matthew and used to create a masterful chronological conspiracy by the other gospel writers? And is it possible that a narrative about the teachings of Creation, which has nothing to do with the prophetic program of events that are outlined in the Bible, has nothing to do with a Creator-God dealing with the people of Earth, and which is fully opposed to most teachings contained within the Bible as a whole… would just happen to line up these events in a way that would help to picture the God of the Bible's past dealings with man and future dealings with mankind, in the chronological order that He will deal with such, as recorded in the Old Testament and New Testament which make up the Bible itself, a book that the TJ says and that the Plejarens say was made by liars and distorters of the truth? All of this is only a segment of what is necessary to hold to if one desires to conclude that the TJ was the original document and not Matthew. Let each one have a solid answer to these questions (and more to come) within themselves if they desire to hold to the notion that the Talmud of Jmmanuel is not only the original document that Matthew copied from, but also a document which contains all truth, as stated by the Plejarens themselves.

MATTHEW CHAPTER 8:18-22

Notice how the next two events in the book of Matthew chapter 8 verses 18-22 are NOT sign events and so are not numbered on the outline of Matthew's 14 sign events of his pictorial narrative. Notice also how these events actually happened at a much later time chronologically then when J was walking to the other side of the lake, Luke giving us the proper chronological placement in Luke 9:57-60, occurring some 21 events or so beyond the given timeline, while J was walking on a road from a Samaritan village to another village. Matthew has, once again, sorted these 2 events out of chronological order and has placed them here in his pictorial narrative for a specific reason. The reason has already been noted in that these are not sign events. The sign events of this section each have a purpose in picturing God's DEALINGS with particular peoples of the earth. Because no dealings, thus, are being pictured here as a result of no signs, instead, the reasons why God cannot deal with a particular nation are being pictured here. The first four events have already served as an outline for God's dealings with earthly nations, from the beginning of the setting up of Israel to the end of earth's time, which would allow the bringing in of the Kingdom of Heaven. The next two sign events, as will be seen, picture the tribulation period, God resuming his dealings with Israel after having set them aside throughout the church age. Thus, the two events in between these sections which do not picture any dealings of God with any nation on the earth, instead picture Israel's present status, revealing why God cannot deal with them as a nation. God cannot deal with a nation which has not counted the cost, which is not willing to give up what it presently possesses, and is not ready to cast away its false presumptions and follow J.

A. The first man was said to be a scribe. Thus, not only was he a Jew but also a scholar, a learned man, one of those that studied and expounded the Jewish law and one whose mind was filled with idle dreams of a earthly kingdom that was to be established. Based on what J says to this one, there is little doubt that this man's expectations were earthly gain, riches, and glory. As such, this scribe stands as a type of the nation of Israel itself, seeking earthly riches, earthly status, an earthly kingdom ruled by an earthly king, and a permanent place in this world to call their home and rest in peace apart from the other nations of the earth. J then gives the response, showing the scribe how perfectly J understood the scribe's heart and read the scribe's thoughts. Nothing is heard of the scribe afterwards. He was not ready to accept poverty in place of riches. Even so, the nation of Israel is not ready to suffer the reproaches of J and forsake the law, which they believe will give them life, and would rather seek a high place in this world. The nation is constantly seeking an earthly status above all other nations even though it has yet to find such.

Note: The Talmud of Jmmanuel contains very similar details as Matthew for its cognate of this event.

B. Then comes one who is a disciple, which simply means a "follower" or one who was following J wherever J walked, having nothing to do with devoutness to J and his teachings. The Greek word for "another" means another of a different kind, showing that this one was not a scribe, but it is known that he was a Jew. Here we read the follower saying, "let me first go and bury my father." There are two things that Jews, Matthew's originally intended audience, would have readily known about this event upon reading it that others might not readily know or consider. The first is that the man's father was not yet dead because Levitical law did not permit a Jew to be out in public if his father had already died. The second is that upon the father's death, this man would have had an inheritance coming to him. There are two false presumptions held by the nation of Israel, the nation still being pictured here, to this day. The first is that the nation believes that it will inherit eternal life through the keeping of the law. The second is the notion that it will receive the future inheritance because it can boast of having Abraham as its forefather. Both of these are presumptions that are being kept alive by the nation and have neither died nor been buried by the nation as a whole. As such, the nation cannot yet follow J in the same manner that this one could not yet follow J.

Note: The Talmud of Jmmanuel, again, contains very similar details as Matthew for its cognate of this event.

MATTHEW CHAPTER 8:23-27
5. 1st Half of the Tribulation Period is Pictured:
As opposed to the ones who would not follow J, now we have those who do follow J into a boat. The passage of the twelve disciples and J through the sea pictures the first half of the seven-year tribulation period that is prophesied of in the OT and more fully in the NT. This speaks of the time when God will allow natural forces to fall upon mankind, tormenting and killing those who did not receive the love of the truth. The sea is used throughout scripture to picture the nations of the world. The nations of earth will, at that future time, be distressed largely by natural forces of judgment that God will allow to envelope the earth. The disciples linked to J here picture the chosen 144,000 out of the land in that future day that will be safe from the storms but fearful from the chaos around them, just like the disciples were fearful of the storms during this event in the life of J. Nevertheless, J displays his ability here to protect the disciples from the natural disasters. Revelation shows that neither will the 144,000 be touched by a single catastrophe in the first part of tribulation. As J protected the disciples during that storm, so will J protect the followers during the future storm in the first part of the tribulation period. After the first half of the tribulation is over, then, and only then, will there be a brief calm before another storm of a different kind begins.

Note: The Talmud of Jmmanuel does not have a cognate for this event. This is likely because the J presented in the TJ does not have the power to perform such a miracle, but the J presented in the New Testament does, so the author of the TJ had to omit this event.

MATTHEW 8: 28-34
6. 2nd Half of Tribulation Period is Pictured:
In Matthew, after the calming of the natural storm and a brief calm, J then appears in a land facing an evil spiritual storm; the evil one had by the demons taken possession of two individuals and was driving them on to perdition. It will even be worse before J's prophesied return. This pictures the time when, according to Revelation, Satan and his angels will be cast out into the earth and his angels with him near the beginning of the second half of the tribulation, referred to as the great tribulation. Those evil forces will then be given access to torment the people of the earth. Nevertheless, those who are linked to J who do not have the mark of the beast upon them, including at the very least the 144,000, will not be able to be touched at all by any of these forces of a spiritual kind. This is pictured here by the disciples linked to J who are safe and entering into the land where those of the land not linked to J are being tormented by the evil forces. At the end of great tribulation, nevertheless, the evil forces will be cast out of the land and into the abyss, paralleling the demons that are seen being cast into the sea in this event of the life of J. The land will, in that future day, then be purged from all natural and spiritual disasters for a time and those connected to J will enjoy peace in the land with him.

Note: The Talmud of Jmmanuel, again, contains very similar details as Matthew for its cognate of this event.

We see, then, that these 4 events (A, B, 5, and 6) were not arranged by Matthew in this manner because this was the chronological order that these events occurred in the life of J. But rather, these four events in the life of J were arranged in this particular manner because they picture, instead, Israel's state which causes them not to follow J at present and Israel's future state when the elect of Israel will follow J through the 7-year tribulation period. This is the dispensational order of the events and the reason why Matthew's order of events of the life of J are presented as such.

More Questions to Ponder:
Consider how amazing it is that these two events (5 and 6) stand as perfect pictures and happen to line up so well with the order of God's events that are written and preserved to us in the Bible that we presently have, both of which are still to occur in the future but presented in John's Revelation. Consider, also, that only the second event has its parallel in the Talmud of Jmmanuel with various alterations compared to Matthew. The first event, verified to have occurred by the other gospel writers and able to be correctly placed on the timeline by them as well, appears to have been "cut" if the TJ ever followed the correct chronological sequence in the first place since the TJ does not properly return to the correct time period with a time indicator if it ever progressed forward to Luke’s future event as Matthew did in the first place. The TJ, instead, has the two coming before the time when J was traveling to the other side of the lake. Now ask yourself this: is it likely that an alleged author of the TJ, Judas, "just happened to recall this next event" right after giving the previous events that lined up so well with the Bible's program of events, picturing Israel’s state which does not allow them to follow J, while accounting for the two visits of individuals to J as though the visits occurred here, so that a future chronological conspiracy would arise to make it look like a scene was "cut" and make it look like the author of the TJ did not set up a necessary time indicator to return to the proper time period, after having progressed to the future scene? And is it possible that a narrative about the teachings of Creation, which has nothing to do with the prophetic program of events that are outlined in the Bible, has nothing to do with a Creator God dealing with the people of Earth, and which is fully opposed to the teachings contained within the Bible as a whole… would just happen to line up the first two events (A and B) well and the last event (6) well so that a "fake" event could not only be inserted right in between them in a way that would still continue to picture the God of the Bible's past dealings with man and future dealings with man in relation to the other events already set, but also create a masterful chronological conspiracy in the meantime, all found in a book that the TJ says was made by liars and distorters of the truth? Let each one have a solid answer to these questions, combing these questions with the ones previously mentioned and adopting them into their world-view, if they truly desire to hold to the notion that the Talmud of Jmmanuel is not only the original document that Matthew copied from, but also a document which contains all truth.