In 2012, when beginning APA Volume 4, I realized that severe textual problems existed within Matthew’s Gospel, problems such as there were more generations than three sets of fourteen generations between Abraham and Christ Jesus. Some generations had been left out. Yet it was obvious that the author of Matthew’s Gospel had access to a copy of the Septuagint as well as to Mark’s Gospel. So any changes from what the Septuagint recorded or from what John Mark had written in Mark’s Gospel were not likely to be accidental or to be from a differing source text (the position of academia), but were most likely intentional and without textual support. It was as if the author of Matthew’s Gospel used the form of a biography to send a coded message across time and cultures. Then when I realized (still in 2012) that what Matthew’s Jesus tells His disciples in chapter 28, verse 18 could not be true until dominion over the single kingdom of this world is taken from the Adversary and given to the Son of Man halfway through seven endtime years of tribulation; that the so-called great commission to go and make disciples of all nations was for the Endurance in Jesus (the last 1260 days of these seven years of tribulation), when the Son of Man has baptized the world in the spirit of God and the Adversary has been cast to earth, I began to suspect that the Jesus of Matthew’s Gospel was the indwelling Christ Jesus that through His spirit gives eternal life to sons of God. And that is about where I ended APA Volume 4. I began a Volume 5, but it has never been more than isolated chapters [see Commentary From the Margins archives, dates 11-06-12 through 01-15-13C].

I have, since spring 2012, grown in grace and knowledge; so I thought it was time to return to Matthew’s Gospel, perhaps the most sophisticated piece of literature produced in the 1^st-Century CE. For the author of this Gospel was an iconoclast, deconstructing the theology of both Sadducees and Pharisees, and erasing the history of the physical nation of Israel, thereby permitting circumcised and uncircumcised converts to enter the kingdom of the heavens [plural]. And about all this is what More on Matthew discusses.