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Lesson 69 Ch21
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Matthew’s Gospel is a Jewish account containing a number of Jewish cultural expressions that were inherently understood by Jews in that era but can be confusing to gentiles in the modern Church that is so many centuries removed. Taught by Tom Bradford.

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THE BOOK OF MATTHEW

Lesson 69, Chapter 21

The first 20 chapters of Matthew have set the stage for what we'll encounter beginning in chapter 21. Those chapters could almost be set apart and in summation titled "How We Got Here From There".  Thus far we have learned much about Yeshua's beginnings as a newborn, His time of a blooming self-awareness, the countless miracles of compassionate healing He performed, His unmatched wisdom and instruction on the Torah and the Prophets that was intended to reform the Tradition and Synagogue-based Judaism of His time, which explains a growing tension between He and the Jewish religious authorities that intend on maintaining the religious status quo. Finally He reveals to His inner circle of 12 men from Galilee the divine purpose for which He was sent by His Father in Heaven to accomplish: His death and then rising alive from the grave in 3 days.  

Chapter 21 immediately switches the scene from the road by Jericho (which was chapter 20) to Yeshua's entry into the city of Jerusalem for the biblical feasts of Passover, Unleavened Bread, and Firstfruits. There He will meet His destiny and change the course of human history. In doing so He will right a wrong that had occurred in the Garden of Eden. Let's read this chapter together. Open your Bibles to Matthew chapter 21.

READ MATTHEW CHAPTER 21 all

Bible scholars deem the opening words of chapter 21 as the beginning of the Passion Narrative. Truly Jesus's ride up the Jericho road into the Eastern gate of Jerusalem, from across the Mount of Olives, is the path to the cross.

As we have done throughout our study of Matthew, it is important for a couple of reasons that we examine other Gospel accounts (called the Synoptics) that speak of the same series of events. It is the general academic belief in the 21st century that Mark's Gospel was used by Luke and by Matthew for much of their source material. I find that to be without merit. As I have stated on earlier occasions, not only is there no historical evidence for the claim of the priority of Mark, but in fact, the very earliest Church Fathers say straightaway that Matthew's was the first Gospel written and Mark came later. Nowhere within ancient Church documents is there a claim that Mark's Gospel was first; such an assertion is a quite recent one. Why, then,  is there this widely accepted academic mantra that Mark's Gospel is the superior and was the primary source for Luke and Matthew? Setting aside their opinionated textual and literary criticisms, in the end, it is because Mark's Gospel is clearly gentile oriented and equally clearly has had some later Christian additions to it (which most of these same Bible scholars readily acknowledge). That is, Mark's Gospel was always intended as gentile friendly, regularly finding fault with the 12 Jewish Disciples, and so in time it became the go-to Gospel for the gentile Church institution. On the other hand, Matthew's Gospel was always intended for a Jewish audience, displayed a more balanced narrative towards the Disciples, and this fact made Matthew's Gospel kind of the red-haired stepchild for Roman Christianity that regularly complained over New Testament books that seemed "too Jewish". As a result, the more conspicuously Jewish-oriented books like James and Hebrews were excluded and re-included from Bibles in long cycles over the centuries.

This is NOT to diminish the Gospels of Mark or Luke in any way but rather to make a distinction between them. Understanding this distinction helps us to realize in what context and for what purpose and kind of readership each Gospel was originally created. There is nothing wrong with Mark writing a Gospel account of the life Christ for an interested gentile audience, and it doesn't make what he says as inaccurate. It's only that when we can grasp the reality of differences among the Gospels (and see it as a net positive and not a negative), then we can better understand the reasons for the choice of events each Gospel author highlighted, and the way in which each writer presented them. Therefore we will read portions of this same event of Christ's entry into Jerusalem and what immediately proceeded from it in Mark's Gospel account for a balanced approach. But we will do that in small chunks as the amount of information is too great to take in all at once.

We will go at it in sections of Matthew 21 because this chapter can be divided up into several distinct events that are rather obvious; it makes for easier study. The opening 11 verses cover Yeshua's entry into Jerusalem known in Christendom as the Triumphal Entry. Verses 12 -17 tell about His storming into the Temple to express His deep displeasure with the commerce that was inappropriately going on there. Next is Jesus cursing the fig tree; this is reported in verses 18 -22. Afterward is a tense encounter between Yeshua and the Temple and Synagogue authorities over the source of His authority to teach and to do what He's doing as a master of a flock of disciples in verses 23 -27. This is followed in verses 28 -32 by a Parable about a man with 2 sons who weren't reliable, and then another and different Parable from verse 33 to the end of the chapter about the wicked tenants of a landowner, and how the moral of the story was obviously aimed at the Chief Priests and the Synagogue Elders and Scribes who didn't appreciate such an attack.

Because each of these recorded events has its meaning so deeply rooted in the Jewish culture of the 1st century, significant explanation is required to extract it. So here we go. Open your Bibles to Mark 11.

READ MARK CHAPTER 11:1 – 10

We are told in Matthew 21 verse 1 that as Jesus and His disciples, and no doubt a growing crowd following Him, approach Jerusalem (some having followed Jesus from the Galilee), they first encounter the enclave of Bethpage. Its Hebrew name was Beit-Pagei. The name means "house of figs". This suburb of Jerusalem was located on the side of the Mount of Olives. So why would Jesus and His sizeable entourage be entering Jerusalem from the Mount of Olives? Because the road from Jericho went that way and therefore makes its entry into Jerusalem through the Eastern Gate. Later in the Gospel of Matthew we'll find Jesus staying overnight with a family in Bethpage.

I characterized Bethpage as a suburb of Jerusalem, but in reality, when people of that era spoke of Jerusalem in their minds Jerusalem included the enclave of Bethpage. It's exactly like in Southern California where residents might say when asked where they live, that they live in Los Angeles. However, the actual City of Los Angeles doesn't cover a very big area. Rather the many suburbs surrounding Los Angeles have grown together into one giant population center and the only way you can even know which town or city you are in is if you encounter a street sign that tells you. So it is just easier to say Los Angeles (which is known worldwide) and few Southern Californians would think that you meant that you actually lived within the formal city limits of the incorporated City of Los Angeles.   

At the time of the biblical feasts, especially that of Passover and later in the Fall of Sukkot, the city of Jerusalem swelled 10 fold in the number of people there. The increase was of course due to the scores of thousands of Jewish pilgrims that journeyed to the Holy City to celebrate what is called the Pilgrimage feasts. There are 3 of these biblical feasts wherein the Law of Moses requires every Jew… or at least a representative of every Jewish family… to make a journey to the Temple. Of course due to the 2 exiles that Israel had suffered (the Assyrian in the 8th century B.C. and then later the Babylonian in the 6th century B.C.) all but the 2 tribes of Judah and Benjamin were now entirely dispersed and scattered all over the Asian and European continents, and even to North Africa. Thus the vast majority of Israelites would never make a journey to the Temple in their lifetimes, and the Jewish Diaspora only infrequently did due to the great cost, danger, and time involved to travel so far. Even Jews living in the Galilee that was but a few days walk to Jerusalem only occasionally made that trip and certainly if they did, it was only to attend perhaps one of these 3 special pilgrimage feasts of Passover, Shavuot, and Sukkot in a year.

So it is also important to understand that in all of the Synoptic Gospel accounts, we'll only find the Galilean resident Jesus in Jerusalem of Judea for the occasions of the biblical feasts. And the one He is here for now is Passover.  

Although we won't get into the details of it for the moment, it is good for us to recognize that there was much-intended symbolism involved in Yeshua entering Jerusalem from the eastern side by traveling over the Mount of Olives. The Prophet Zechariah especially speaks of the Mount of Olives as the place where great End Times events would occur, which of course includes the involvement of the Messiah. And speaking of symbolism, it also is important to take much of what Jesus does in the remainder of the Book of Matthew within the context of Him playing out, in an orchestrated manner, the prophesied events spoken of by some of the ancient Hebrew prophets. I say this to you because it is not as though Christ was being driven towards His fate by some invisible hand, and Him not knowing what would come next. Or that by divine serendipity He would do this and that. He understands that the Prophets of old were quite specific in some cases about the things the Messiah would do, where he would do them, and even at times what He would say. In order to prove that He was indeed that foretold Messiah, Yeshua did those things.

Before He enters the Eastern Gate, Jesus sends 2 of His 12 disciples ahead to Bethpage to fetch a donkey and its young offspring (called a colt or a foal). Here we have a discrepancy between Mark and Matthew. Mark has Yeshua saying to His disciples: (CJB Mk. 11:2) "Go into the village ahead of you; and as soon as you enter it, you will find a colt tied there that has never been ridden. Untie it, and bring it here. In other words, Mark has Jesus requesting but 1 animal (only a foal), while Matthew has Him requesting 2. Why the difference? There is no scholarly consensus on this, however, some newer understandings help to untangle this a little because verse 7 in Matthew 21 also says that Yeshua rode on "them". Plural. So are we to think that somehow Jesus rode up to the gate of Jerusalem straddling 2 donkeys?

Without doubt what Matthew is speaking about, and what Yeshua is requesting, is to bring about the fulfillment of Zechariah 9:9.

CJB Zechariah 9:9 Rejoice with all your heart, daughter of Tziyon! Shout out loud, daughter of Yerushalayim! Look! Your king is coming to you. He is righteous, and he is victorious. Yet he is humble- he's riding on a donkey, yes, on a lowly donkey's colt. 

Hebrew sages took the meaning of this passage in Zechariah to indicate that the mysterious person spoken of came into Jerusalem on two donkeys: the mother and its foal (its colt). So we're talking about a full-grown female donkey and her baby donkey. Common sense then, as now, is that no one (except perhaps a small child) would ever climb onto the back of a baby donkey. So it would seem that while there were two animals involved only the larger more mature one was actually ridden. But is there any kind of evidence that such a scenario could be the case? In fact, there is.

In the Mishna Bava Batra 5:3 we find that a mother donkey could only be sold or used for work along with its foal.  A mother donkey and her baby were seen as one… a single connected unit. Obviously, since this matter of a donkey and its foal is Jewish Tradition (Halakhah) then Matthew would have been aware of it while Mark perhaps was not. Or if Mark was aware, he might not have found it helpful to mention the issue of the mother donkey along with its colt to a gentile audience unless he took the time to explain the context for it (like I'm explaining it to you). Matthew on the other hand took it for granted that his Jewish audience already understood the reason behind the mention of 2 donkeys: a mother and its colt and why they must remain together.

So Christ sends 2 disciples into Bethpage and in foreknowledge says they will find this mother and its colt, tied up, and they are to bring them to Him. Understand: this foreknowledge while of course having a divine element to it, is also Jesus firmly expecting that because He is the One that the Torah and the Prophets have been pointing to, and therefore the One that Zechariah 9:9 prophesied about, He has no doubt that His disciples will find that mother and colt and that they will be able to bring them to Him for His temporary use. Jesus also says that if anyone says anything about taking the donkeys that they are to say:(CJB Matt. 21:3) 'The Lord needs them'; and he will let them go at once." 

Depending on which Bible version you might be using, this verse says (like the CJB) the Lord needs them (that's big L, L), or the lord needs them (that's little l, L), or the master needs them. The Greek being translated is kurios and it has no inherent religious or spiritual sense to it. The issue is that when we use the big L Lord, then of course the Christian sense of it is Jesus is being addressed as the divine Lord and Savior. Little L lord is more difficult for English speakers to deal with because about the only way that form of the word is used in our Western societies is in the religious sense or perhaps in England as an aristocratic title. But in fact, what the little L lord actually means is better expressed as the 3rd option of "master" because master denotes a person who teaches and/or leads a flock of followers. That is the sense it is meant here. The big L Lord is reading centuries later Christian thoughts back into to it. So it was the crowd's acclamation of respect, not that they saw Yeshua as divine or as their Messiah.

Verse 4 explicitly voices what I have been saying to you about the motive behind Jesus doing the things He was doing and saying the things He was saying: (CJB Matt. 21:4) This happened in order to fulfill what had been spoken through the prophet,… The prophet was Zechariah. It must not go unnoticed that Mark makes no mention of Christ fulfilling prophecy. It makes me suspect that he may not have even been aware of those prophecies, or perhaps because he thought it wouldn't have meant much to his gentile Roman audience. Matthew being the scholarly Jew, writing for Jews, has proved himself to have been well trained in both the Tanach and Halakah. So he recognizes what is happening and comments on it because verse 4 is Matthew's personal conclusion about what all this business about the way Christ entered Jerusalem and the 2 donkeys He requested amounts to.

But there's even more to unpack about the 1st century Jewish mind than this, concerning Yeshua's entry into the city. I'll say it briefly and embellish it later, but I want you to just tuck this away for the time being. Shlomo, Solomon, King David's son, rode into Gihon on a donkey to be anointed as Israel's next king. The King David, Solomon, and Yeshua connection has been front and center throughout Matthew's Gospel and it continues here when Yeshua says: (CJB Matt. 21:5) "Say to the daughter of Tziyon, 'Look! Your King is coming to you, riding humbly on a donkey, and on a colt, the offspring of a beast of burden!'

Who is the "daughter of Tziyon"? It's the people of Jerusalem. Let's talk about Jerusalem for a little while. Much too often Bible commentators take the terms Israel and Jerusalem as synonymous. That is, when it concerns Latter Days and End Times and Messianic prophecies, sometimes we'll hear things about them happening to Jerusalem and at other times to Israel. I can tell you without hesitation that we must not see Jerusalem and Israel as interchangeable terms. Let's begin with the obvious: the infrastructure and stone walls and paved streets of Jerusalem are not the point of most of the prophecies about Jerusalem. It is about the residents of Jerusalem or even more specifically about the religious leadership of the Jews that of course reside in Jerusalem as the ancient and ongoing capital city of Israel and the spiritual center of the world.

I will use the following illustration to try to make this more clear. Let's equate the term Israel with the United States and Jerusalem as Washington, D.C. The United States on the one hand is merely a piece of geography. And Washington, D.C. is the place, the geographical location, where our national government resides. Yet in reality what the United States means in practice has to do with we, the people, who occupy it. And in reality, what Washington, D.C. means in practice is the leaders, the human beings, who govern us. For the Jews of the 1st century (and earlier) it was only the Temple within the city of Jerusalem where the religious leadership congregated and made governing decisions; just as within Washington, D.C., it is the Congress building where the leadership congregates and makes governing decisions.

So as Americans we can make a distinction between the USA and our capital city, as well as a further distinction between the capital city and the pinpoint location where governing actually occurs. And when we talk about our nation and the governance, we can use all kinds of terms to discuss it but any teen or adult carries the understanding about the USA, Washington, D.C., and the Capital building as a given context. It works the same in the Bible. So while Jerusalem is of course part of Israel, as Israel's capital it can be spoken of a little differently than the rest of Israel. And while the Temple is within the city of Jerusalem, yet the Temple can be spoken of a little differently than the rest of Jerusalem. Thus when Yeshua says "Tell the daughter of Zion" He means "Tell the people of Jerusalem". So we must not expand this to mean  "Tell the people of Israel". Yet even more, Zion is a term that is associated in Bible prophecy with redemption and with the Latter Days and the End Times. So when Yeshua says Zion, He is setting a tone (which the people who heard Him understood) as incorporating an End Times motif. Remember; due to the Roman occupation most Jews already thought they were living in the End Times so this was not a big leap for them.

The remainder of what Jesus says is: (CJB Matt. 21:5 ) 'Look! Your King is coming to you, riding humbly on a donkey, and on a colt, the offspring of a beast of burden!' Now this pronouncement is simply loaded with explosive ramifications. The term "king" would have set the Roman and Jewish leadership on edge. This sounds like sedition and is the very thing that the Romans were always on the lookout to prevent. But to Jews, "king" indeed meant the Messianic king of Israel; the next King David. However, Yeshua throws a curveball into His words when He says He is riding humbly. The Greek word is praus and the CJB choice of the word humbly as a translation isn't the best. Rather the better choice is meek because praus means to have a mild disposition, and a gentleness of spirit. So He is announcing His coming not as a victorious military leader like David but rather He is coming meekly. He is coming peaceably. So clearly sedition and an uprising with a motive of ejecting the hated Romans from the Holy Land and becoming Israel's 1st reigning Jewish King in many centuries was off the table.

So when the disciples return with the mother donkey and her colt, we read that the disciples put their garments on them and Jesus climbed aboard. Now, the words to end verse 7 are: "and He sat upon them". Most commonly, Bible commentators say that the "them" that Jesus sat upon was the 2 donkeys. But since I've shown to you that that makes no sense, then the "them" must be referring to the garments that the disciples placed on the donkeys. That is, Yeshua sat on the garments. But then we read in verse 8 that the crowd starting laying their garments down on the road for Christ's mount to walk over. Others went and gathered tree branches (no doubt meaning palm branches) to line the road. What is the meaning of these actions? But first, who make up the crowds? It means mostly the crowds that had followed Jesus from the Galilee and others He picked up along the way. Remember: it was Passover and thousands of pilgrims were traveling to Jerusalem on that road. It would not have been residents in Jerusalem with whom He has had very limited interaction.

The act of one taking off their garment (this means a cloak of some kind) and putting it on the roadway was a means by which a common Jew could welcome someone of great status. In that era one's garments symbolically represented the person. So to put one's garment at a king's feet was to publicly demonstrate personal submission to that king.

CJB 2 Kings 9:11-13 11 Yehu returned to the servants of his lord, and one of them said to him, "Is everything all right? Why did this meshugga come to you?" He answered them, "You know the kind and how they babble." 12 They said, "You're being evasive. Come on, tell us the truth." Then he said, "This is exactly what he said to me and how he said it: 'Here is what ADONAI says: "I have anointed you king over Isra'el."'" 13 At this, they hurried each one to take his cloak and put it under Yehu at the top of the stairs. Then they blew the shofar and proclaimed, "Yehu is king!" 

Using their garments in this way was, among Jews, a rarely used but recognized and customary gesture of acclimation of a very important person; and biblically it was usually used in association with a king. This might be the first time we find Yeshua placing Himself above others by riding on an animal in a symbolic way that separates Him from the people He has been among and so selflessly served.

So, who, exactly, did the excited crowds think Jesus was? What did He represent to them? Verse 9 says that the crowds roared: (CJB Matt. 21:9) "Please! Deliver us!" to the Son of David; "Blessed is he who comes in the name of ADONAI!" "You in the highest heaven! Please! Deliver us!" First: wherein the CJB it reads, "…you in the highest heaven", the word heaven is not there in the Greek. Other translations do a better job when they say: "hosanna in the highest". Second: some more context. We must recognize that for the Gospel writer Matthew, Yeshua enters Jerusalem as the Son of David and decidedly NOT as the Son of Man or as the Son of God. This has a substantial effect on the way Matthew characterizes how the crowds outside Jerusalem perceived Jesus and thus what the acclimation they shouted towards Him was meant to convey. The keyword hosanna comes from the Hebrew hosi ana that is really two words, which can literally mean either "save, now" or "save, we pray". "Save now" is rather odd in the current circumstance and "Save, we pray" fits better and could well mean what it is most often taken to mean: it is the crowd pleading with Yeshua to deliver them from the hands of the Romans.

Yet some Hebrew linguists say that looking at Psalm 118, and its use in all of the Pilgrimage festivals, and what message it means to convey in the term hosi ana, is that while in some cases it is meant in the sense of "deliver us", it is far more likely in Christ's entry into Jerusalem in this scenario that it simply meant "praise". And remember, just because a couple of words literally may mean something else, in every language we have what we call "expressions" that make no sense if the individual words are taken literally; but the words taken together as a unit communicate a recognized meaning. "Go fly a kite". "Don't let the cat out of the bag". "Oh no, we're in a pickle now". I could go on for some time with expressions like this, but if a person of another country and language tried to translate those English words literally, and understand them as meaning something fully literal, they would be far off the mark and very confused. So it seems that in some circumstances the Hebrew words hosi ana were but an acclamation of praise. In other words, perhaps a better translation in English in the modern way we use those words, verse 8 should read: "Praise to the Son of David. Blessed is He who comes in the name of the Lord. Praise in the highest". Eusibius and Jerome both took it to mean this. It's hard to know for certain which way it was meant… as a praise or as a plea to deliver, to rescue.

The problem here, for me, is that this thing they said towards Yeshua is but an often used verse taken from the Hallel… Psalm 118… and had become very nearly a chant because while it was supposed to have originally been used during the Sukkot ceremony, it became so popular that it was used at all the biblical festivals including at Passover. I'm afraid we'll have to leave it there. It's entirely possible that of the many yelling out those words towards Christ that some meant it the one way, and some the other.  

On the other hand, this is yet another time that we hear people calling out the familiar "Son of David" towards Christ. Each time we have run across this in Matthew I have explained that what this must have conjured up for those saying it is the image of King Solomon, who indeed was King David's biological son. This is because Solomon was remembered as the wisest of the Wisdom teachers, a Torah expert, a miracle healer and exorcist of demon possession par excellence. This is precisely how Jesus was viewed by the crowds because it precisely fits with how He presented Himself and by the things that He actually said and did. Remember: still as of the time of His entry into Jerusalem, the only people to whom He had confessed that He was Israel's Messiah was His inner circle of 12, and they were to keep this as a tight secret. Even then, as we'll see it play out, exactly what that meant to the disciples was pretty hazy. So the crowds didn't just suddenly, out of the blue, surmise on their own that Yeshua was their Messiah and God's Son.

Here's something else to keep in mind. King David and King Solomon were as opposite from one another as the colors black and white. King David's persona and reputation was as a ferocious warrior leader who won countless battles against Israel's many enemies. King Solomon was a builder, an intellectual, a healer, and a diplomat. His Hebrew name, Shlomo, is connected to the Hebrew root word shalom. Solomon, then, was King David's peace child and this is why God refused to allow King David to build a Temple but rather He decided that Solomon would do that. So King Solomon is part of the mold in which the crowds see Yeshua; that is, Yeshua carries the spirit of Solomon with Him… as the Son of David… not that of King David himself. And yet, when indeed we arrive at the End Times and Messiah Yeshua returns, we know from the Book of Revelation that He will not come back in the spirit of the peace child Solomon (as with His entry into Jerusalem), but rather it will be in the spirit of the invincible and ruthless warrior David that will carry out God's wrath.  

Matthew says that the whole city shook as Jesus approached. This is not to be taken literally. The Greek word is esiesthe and although it literally means the effects of a strong earthquake, it is an expression that is the equivalent of the English expression about a startled and now disoriented person being "all shook up".

So the all-shook-up residents of Jerusalem ask the question found in verse 10: "who is this"? Notice: this is not the "crowds" that have been following Yeshua and laying their garments on the road that are saying "who is this?", but rather this is referring to the flabbergasted and annoyed residents of the city of Jerusalem. "Who is this?" doesn't mean "what is His name". Rather it means "what ought we to make of this fellow?" It's actually a kind of indignant remark. It would be the equivalent of something my mother used to say to me when I was a teen, more times than she should have had to. She'd say; "Just who do you think you are, young man?" I'm fairly convinced that she knew who I was. Rather she more meant, "who does your high and mighty attitude make think you are that you can act that way?" So now the indignant residents of Jerusalem adopt a negative perception of Christ as a person who unsettles their lives... an unwanted trouble maker.

Therefore in verse 11 the response to the disgruntled and unimpressed residents of Jerusalem comes from the crowds (mostly Galileans) that have been following Yeshua for some days. To answer the question of "who is this", they respond with: (CJB Matt. 21:11) "This is Yeshua, the prophet from Natzeret in the Galil." While for the proud Galileans their very own "prophet from Nazareth" was a wonderful thing, the residents of Jerusalem had dealt too many times with would-be prophets coming to town during festivals that did nothing but stir up trouble. And, they didn't have much use for Galileans anyway because they regarded them as rough, uncouth, and not particularly intelligent.

One has to wonder what the adoring crowd was mentally picturing when they characterized Jesus as a prophet. I suspect that it was meant in connection to Moses.

CJB Deuteronomy 18:15-19 15 "ADONAI will raise up for you a prophet like me from among yourselves, from your own kinsmen. You are to pay attention to him, 16 just as when you were assembled at Horev and requested ADONAI your God, 'Don't let me hear the voice of ADONAI my God any more, or let me see this great fire ever again; if I do, I will die!' 17 On that occasion ADONAI said to me, 'They are right in what they are saying. 18 I will raise up for them a prophet like you from among their kinsmen. I will put my words in his mouth, and he will tell them everything I order him. 19 Whoever doesn't listen to my words, which he will speak in my name, will have to account for himself to me. 

Perhaps those crowds weren't certain of it, but it had been a great hope for a long time in Israel's history that such a prophet like Moses would appear, and Yeshua bore all the earmarks of him. Little did they know how right they were.

I can do no better to conclude our lesson on the Triumphal Entry than to lift a quote from the Davies and Allison Commentary on this passage as it so profoundly sums up what we have been reading and studying.

"….The daughter of Zion for whose sake Jesus comes does not comprehend the tumult before her gates or understand that her king has come and that prophecy has been fulfilled. Even the momentary acclimation that Jesus does receive is from those going up to the capital, not from those within it… As Jesus leaves the sympathetic pilgrims to encounter the hostility of the holy city He is exchanging His royal mount for a criminal's cross. His exit will not be as His entrance."

We'll continue next week as Yeshua enters the Temple and shakes things up yet again.

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    THE BOOK OF MATTHEW Lesson 13, Chapter 5 Continued The richness and depth of instruction contained in the Sermon on the Mount is so breathtaking and yet foundational to the life of a Believer in the Father and in Messiah Yeshua, that after much time studying and researching it, I…

    THE BOOK OF MATTHEW Lesson 14, Chapter 5 Continued 2 We have now completed studying 7 of the Beatitudes. It is usually said that there are 8 of them, but some Bible commentators say there are 9, and others say 10. My position is that the separating away of the…

    THE BOOK OF MATTHEW Lesson 15, Chapter 5 Continued 3 I want to begin by acknowledging that we've spent the better part of 3 lessons covering only the first 16 verses of Matthew chapter 5; I know this is a very slow pace. I'm afraid that it is not likely…

    THE BOOK OF MATTHEW Lesson 16, Chapter 5 Continued 4 Today we continue our careful and deliberate study in Matthew chapter 5, the Sermon on the Mount. Last week we spent our entire time together on the pivotal verses 17 – 20 because these form the basis and the backstop…

    THE BOOK OF MATTHEW Lesson 17, Chapter 5 Continued 5 We've been in Matthew chapter 5 long enough that a reminder of the setting and background for the Sermon on the Mount is in order.  The setting is the Galilee. It is the serene rural agricultural and shepherding center of…

    THE BOOK OF MATTHEW Lesson 18, Chapter 5 Conclusion Despite the happy fiction that in Yeshua's day the Jewish people practiced a religion that was rather pure and Torah driven, in reality what they practiced was a religion based mostly on Tradition. Naturally the Jews were not a monolithic culture;…

    THE BOOK OF MATTHEW Lesson 19, Chapter 6 Our duty, and our hope, as followers of the Messiah Yeshua is to place our feet into His footprints. The Sermon on the Mount is showing us the way. Matthew recognizes how crucial Yeshua's speech is and so takes 3 full chapters…

    THE BOOK OF MATTHEW Lesson 20, Chapter 6 Continued We'll continue in Matthew chapter 6 directing our focus upon the Lord's Prayer of verses 9 – 13. Leading up to this prayer example that Christ presented to those listening to His Sermon on the Mount, He gave His listeners a…

    THE BOOK OF MATTHEW Lesson 21, Chapter 6 Continued 2 As we continue today in the Lord's Prayer, we'll begin at verse 13. Verses 11, 12, and 13 are sometimes called the "we petitions". This is because of the use of the plural "us" to begin each of these verses.…

    THE BOOK OF MATTHEW Lesson 22, Chapter 6 Continued 3 We ended last week by discussing Matthew 6 verse 19. Beginning with this verse and on into the first part of chapter 7 Yeshua deals with an array of matters that in modern vocabulary we would probably label as "social…

    THE BOOK OF MATTHEW Lesson 23, Chapter 7 We have now completed 2 of the 3 chapters that Matthew devoted to Yeshua's Sermon on the Mount. Every now and then it is probably profitable to remind you that Matthew did not write in chapters; ending one and beginning another. Rather…

    THE BOOK OF MATTHEW Lesson 24, Chapter 7 Continued As we continue in Matthew chapter 7, we will review what we covered in the prior lesson. Let's begin by opening our Bibles and reading the opening verses.  RE-READ MATTHEW 7:1 – 6 Around a century ago, Thomas Walter Manson, a…

    THE BOOK OF MATTHEW Lesson 25, Chapter 7 Continued 2 Matthew chapter 7 concludes the Sermon on the Mount that began in chapter 5. I'm hoping that by this point a better understanding is being gained about the context and intent of Yeshua's long speech; a context that has been…

    THE BOOK OF MATTHEW Lesson 26, Chapter 7 Continued 3 In our previous lesson in Matthew chapter 7, Christ continues His Sermon on the Mount by making this unnerving statement in verses 22 and 23. CJB Matthew 7:22-23 22 On that Day, many will say to me, 'Lord, Lord! Didn't we…

    THE BOOK OF MATTHEW Lesson 27, Chapter 7 and 8 We'll conclude Yeshua's Sermon on the Mount today, which we have spent 17 lessons studying because of its incomparable value, and we'll also open the door into Matthew chapter 8. But first let's take a look back on the all-important…

    THE BOOK OF MATTHEW Lesson 28, Chapter 8 Continued As we delve deeper and deeper into Matthew's Gospel, to this point we have found three elements to be always present and repetitive; therefore it is crucial for us to notice them and to understand that Matthew has constructed his Gospel…

    THE BOOK OF MATTHEW Lesson 29, Chapter 8 Continued 2 We took another extensive detour last week in our continuing study of Matthew Chapter 8 to explore some of the Early Church Fathers in order to trace their viewpoint on the all-important matter of Believers in Christ having an obligation…

    THE BOOK OF MATTHEW Lesson 30, Chapter 8 and 9 We are in the midst of several miracle stories of Jesus. The first involved cleansing a man who had Tzara'at. The second was healing a house slave of his infirmities (at the request of a Roman army officer), without Christ even…

    THE BOOK OF MATTHEW Lesson 31, Chapter 9 We're going to spend a little more time today with the story that opens Matthew 9; that of the paralytic man who was brought to Christ so that he might be healed. Let's begin by re-reading verses 1 – 7. RE-READ MATTHEW…

    THE BOOK OF MATTHEW Lesson 32, Chapter 9 Continued The subject that we'll focus on to begin today's lesson is a dispute between John the Baptist's disciples and Yeshua's disciples, ostensibly over the subject of fasting; this is what Matthew 9:14 – 17 revolves around. We'll go forward today in…

    THE BOOK OF MATTHEW Lesson 33, Chapter 9 Continued 2 As we continue in Matthew chapter 9, we left off last time with verse 27 that says: CJB Matthew 9:27 27 As Yeshua went on from there, two blind men began following him, shouting, "Son of David! Take pity on…

    THE BOOK OF MATTHEW Lesson 34, Chapter 9 and 10 We'll conclude Matthew chapter 9 today and get into Matthew chapter 10.  What we've been reading in chapter 9 has all been occurring on the shores of the Sea of Galilee; largely in Yeshua's new hometown of Capernaum, itself a…

    THE BOOK OF MATTHEW Lesson 35, Chapter 10 Miracles are at the foundation of biblical faith. It begins with Creation itself as a miracle. After all, how does a Universe that never before existed have a definite beginning? Yet beyond simply declaring something a "miracle", we tend not to think…

    THE BOOK OF MATTHEW Lesson 36, Chapter 10 Continued As we continue today in our study of Matthew chapter 10 there's a couple of important context items to keep in mind. First, Matthew lived and wrote well after the events he is speaking about. He was not the Matthew (also…

    THE BOOK OF MATTHEW Lesson 37, Chapter 10 Continued 2 The topic of what Christ signified when He called Himself "the Son of Man" is how we ended our last lesson. In the Torah Class study of the Book of Daniel, lessons 20 and 21, I spent extensive time explaining…

    THE BOOK OF MATTHEW Lesson 38, Chapter 10 and 11 Of the several passages in Matthew chapter 10 that we studied last week, verses 26 – 31 dealt with fear, death, and the problem of evil. In context it had primarily to do with what Yeshua's 12 Disciples might face…

    THE BOOK OF MATTHEW Lesson 39, Chapter 11 From the panoramic view perhaps one of the main take-aways from all 4 Gospel accounts is that Yeshua was misunderstood by His own Jewish countrymen; and surprisingly by those one might think would have understood Him best. Since it is various individuals…

    THE BOOK OF MATTHEW Lesson 40, Chapter 11 Continued Perhaps one of the more important, yet difficult to capture, statements made by Christ is found in Matthew 11:11 – 15. Another comes at the end of the chapter that we'll get to later. We're going to get pretty detailed and…

    THE BOOK OF MATTHEW Lesson 41, Chapter 11 Continued 2 Before we continue in Matthew chapter 11, let's back-up a wee bit and reset the context. The first 19 verses of this chapter were about John the Baptist in relation to his connection with Christ. First, he was the foretold…

    THE BOOK OF MATTHEW Lesson 42, Chapter 11 and 12 We wrapped up the prior lesson with a message of awareness to a sad but dangerous reality within Christianity in modern times, in which not only is it acceptable within the academic branch of the Church for agnostics or even…

    THE BOOK OF MATTHEW Lesson 43, Chapter 12 We closed last week with discussing the establishment, purpose and ongoing relevance of the Sabbath. This stems from the opening verse of Matthew 12. CJB Matthew 12:1 One Shabbat during that time, Yeshua was walking through some wheat fields. His talmidim were hungry,…

    THE BOOK OF MATTHEW Lesson 44, Chapter 12 Continued While every chapter of the Book of Matthew is packed with important information for the Believer, chapter 12 is one of the meatiest of them all. This chapter also helps us to recognize something I highlight in the very first lesson…

    THE BOOK OF MATTHEW Lesson 45, Chapter 12 Continued 2 Of the several things Matthew continues to underscore in his Gospel, here in chapter 12 we seen this growing contrast… an unfriendly polarization, if you would… between Christ and the leaders of the Synagogue. As we read let's always remember…

    THE BOOK OF MATTHEW Lesson 46, Chapter 12 Continued 3 Last week in Matthew chapter 12 we left off with the thorny issue of what blasphemy of the Holy Spirit amounts to. And the reason that is important is because even Christ's death on the Cross can't atone for it.…

    THE BOOK OF MATTHEW Lesson 47, Chapter 13 Matthew chapter 13 begins this way: CJB Matthew 13:1 That same day, Yeshua went out of the house and sat down by the lake; 2 but such a large crowd gathered around him that he got into a boat and sat there while…

    THE BOOK OF MATTHEW Lesson 48, Chapter 13 Continued We began last week's lesson with a somewhat long dissertation about the true nature of parables because in Matthew's Gospel, chapter 13 is where Christ's use of parables begins in earnest. I'll briefly review.  One of the most important elements of…

    THE BOOK OF MATTHEW Lesson 49, Chapter 13 Continued 2 Do you want to understand what the Kingdom of Heaven is like? Assuming you are Believers in the God of Israel and His Son, Yeshua, then little is more important in our faith journey than to pursue this understanding. In…

    THE BOOK OF MATTHEW Lesson 50, Chapter 13 Conclusion "Communion with God by means of prayer, through the removal of all intruding elements between man and his Maker, and through the implicit acceptance of God's unity, as well as an unconditional surrender of mind and heart to His holy will,…

    THE BOOK OF MATTHEW Lesson 51, Chapter 14 The first dozen verses of Matthew chapter 14 bring us back to the subject of John the Immerser; more specifically it tells us of his death. That he was in prison was already established back in chapter 11. Now chapter 14 begins…

    THE BOOK OF MATTHEW Lesson 52, Chapter 14 Continued Keep your Bibles open and handy as we're going to do much reading today.  The beginning of Matthew chapter 14 was covered in the previous lesson. It is the story of the execution of John the Baptist. The request for his…

    THE BOOK OF MATTHEW Lesson 53, Chapter 15 Today we start Matthew chapter 15. The first 20 verses represent perhaps one of the most controversial segments of any Gospel account. There is a parallel account of this same incident in Mark 7. We'll look it at as well because it…

    THE BOOK OF MATTHEW Lesson 54, Chapter 15 Continued We'll continue this week in Matthew 15, one of the more challenging (and therefore controversial) chapters in the New Testament. At the same it is one of the most inspirational, instructional, and therefore among the most important for Believers to get…

    THE BOOK OF MATTHEW Lesson 55, Chapter 15 Conclusion Before we continue in Matthew 15 today there's a couple of housekeeping issues I would like to get out of the way because I am regularly asked about it and enjoy the opportunity to offer an explanation. The first is my…

    THE BOOK OF MATTHEW Lesson 56, Chapter 16 Who is Yeshua? What is Yeshua? This is a question that has yet to be fully answered to this point in Matthew, and even though most 21st century Christians think it is an answered and settled matter in The Church, it is far from…

    THE BOOK OF MATTHEW Lesson 57, Chapter 16 Continued I began the previous lesson with the rhetorical questions: who is Yeshua? What is Yeshua? It is such a complex issue that as we go through this chapter I'll continue to weave-in some needed background about the historical Jesus so that…

    THE BOOK OF MATTHEW Lesson 58, Chapter 16 Continued 2 We will continue to carefully work our way through Matthew in this chapter that is nearly a Gospel within a Gospel. Some of the more elite Bible scholars of the past make chapter 16 of Matthew among their most extensive…

    THE BOOK OF MATTHEW Lesson 59, Chapter 16 and 17 Last week in our study of Matthew chapter 16 we ended with an important topic Yeshua raised beginning in verse 24, which is the high cost of being His disciple. Let's immediately go to our Bibles and read from verse…

    THE BOOK OF MATTHEW Lesson 60, Chapter 17 We opened Matthew chapter 17 last week, which begins with one of the landmark occurrences within Yeshua's short ministry on earth: The Transfiguration. I promised that we'd try to untangle the meaning of it and we'll do that shortly. This is going…

    THE BOOK OF MATTHEW Lesson 61, Chapter 17 Continued Last week we concluded our study of the opening portion of Matthew chapter 17 that focused on The Transfiguration. Truly this nearly unfathomable event of an epiphany of Moses, Elijah, and Jesus together is one of the most mysterious in the…

    THE BOOK OF MATTHEW Lesson 62, Chapter 17 and 18 Last week we began to delve into the interesting story that ends Matthew chapter 17 about a certain tax collector coming to Capernaum where Yeshua was residing with Peter, and the tax collector asks the question " doesn't your Master…

    THE BOOK OF MATTHEW Lesson 63, Chapter 18 We began chapter 18 last week and immediately the topic became humility. It is that humility is to be perhaps the chief virtue for anyone hoping to enter the Kingdom of Heaven. Verses 1 – 14 are essentially an examination of Godly…

    THE BOOK OF MATTHEW Lesson 64, Chapter 18 Conclusion We began to study Matthew 18:15 – 20 last week and shortly we'll re-read that section. Before we do that we need to set the context. This is necessarily going to involve some amount of sermonizing to go along with the…

    THE BOOK OF MATTHEW Lesson 65, Chapter 19 We begin chapter 19 of Matthew's Gospel today, and it begins with a bang. Immediately some dicey subjects arise; dicey for the 1st-century Jewish community and they remain problematic for God worshippers to this day. The subjects are divorce, monogamy, and celibacy.…

    THE BOOK OF MATTHEW Lesson 66, Chapter 19 Continued Marriage, divorce, polygamy versus monogamy, and celibacy… these were all important issues in Yeshua's time, and remain so in the modern era. While polygamy in the Western developed world is found only in smallish and offbeat remnants of our societies and…

    THE BOOK OF MATTHEW Lesson 67, Chapters 19 and 20 In Matthew chapter 19 we find the story of the rich man who asked Yeshua how he could obtain eternal life. We find this same story in Mark and Luke as well, with only minor differences. Let's re-read it. RE-READ…

    THE BOOK OF MATTHEW Lesson 68, Chapter 20 We began Matthew 20 last week and dealt with the Parable of the Fair Farmer who paid the same amount of money to workers that had labored from dawn to dusk equally as workers that had worked perhaps no more than an…

    THE BOOK OF MATTHEW Lesson 69, Chapter 21 The first 20 chapters of Matthew have set the stage for what we'll encounter beginning in chapter 21. Those chapters could almost be set apart and in summation titled "How We Got Here From There".  Thus far we have learned much about…

    THE BOOK OF MATTHEW Lesson 70, Chapter 21 Continued As we opened Matthew chapter 21 last week we read about what Christianity calls the Triumphal Entry. In this short but revealing action in Yeshua's life and mission, He enters Jerusalem riding upon a donkey, accompanied with the donkey's foal. This…

    THE BOOK OF MATTHEW Lesson 71, Chapter 21 Continued 2 In Matthew chapter 21 Yeshua's journey to the cross is gaining speed as the proverbial snowball rolling down a steep hill. We find Him having now arrived at the place of His foretold and impending death: Jerusalem. In many ways…

    THE BOOK OF MATTHEW Lesson 72, Chapter 22 Today we open Matthew chapter 22. It begins with quite a long Parable. Unlike some of the other metaphorical and symbolic illustrations that Jesus has been using to instruct and to reply, this is a true Parable in the Hebrew literary sense…

    THE BOOK OF MATTHEW Lesson 73, Chapter 22 Continued Matthew chapter 22 records a series of hard-hitting verbal reprimands and instruction that Jesus had with some representatives of the Temple organization and others from the Synagogue organization. Generally speaking, these two organizations were populated and led by members of two…

    THE BOOK OF MATTHEW Lesson 74, Chapter 22 Continued 2 When we follow Yeshua's career on earth and especially His Wisdom teachings, we find that just as in the manner our teachers taught us in elementary, High School and college, over time He built-up knowledge in His followers by starting…

    THE BOOK OF MATTHEW Lesson 75, Chapter 23 In opening Matthew 23, if I were to give it a title, it would be "Exposing the Hypocrisy of the Leadership". It is an interesting reality that as a person gets older and knows that death is not far off, or at…

    THE BOOK OF MATTHEW Lesson 76, Chapter 23 Continued Our study of Matthew 23 continues today, but bear with me before we re-open it's inspired pages. Early in the Book of Genesis we learned of a fundamental governing dynamic of God: He divides, elects, and separates. One of the most…

    THE BOOK OF MATTHEW Lesson 77, Chapter 23 Continued 2 Because I had the great privilege of being raised in a Christian household from my earliest age, my family and I spent every Sunday in Church. Child Psychologists and most parents (especially moms) can verify that even when a child…

    THE BOOK OF MATTHEW Lesson 78, Chapter 23 Conclusion As we inch closer and closer to Yeshua's death on the cross in Matthew's Gospel, there's so much context and background and many subjects that we encounter that are in need of explanation and fleshing out that at times we're going…

    THE BOOK OF MATTHEW Lesson 79, Chapter 24 Before we dive into Matthew chapter 24, I think it is best to first offer you an exposition and summary of not only what we have learned thus far in Matthew about the crucial role that Jesus plays in Redemption History, but…

    THE BOOK OF MATTHEW Lesson 80, Chapter 24 Continued Last week I installed a framework for us to try to better comprehend not only what we have learned thus far in the Gospels about Yeshua's role in Redemption History, but also about the several stages of it. And that beginning…

    THE BOOK OF MATTHEW Lesson 81, Chapter 24 Continued 2 The Gospel of Matthew is a delight to teach because it offers such opportunities to provide application to our modern lives, as well as to prepare us for what lay ahead. Chapters 24 and 25 form what is nearly universally…

    THE BOOK OF MATTHEW Lesson 82, Chapter 24 Continued 3 If the End Times matters to you; if where we likely stand in the timeline of Redemption History matters to you; then the study of Matthew chapter 24 and 25 are crucial to your understanding and I don't want to…

    THE BOOK OF MATTHEW Lesson 83, Chapter 24 Continued 4 For the majority of New Testament commentators, the explanation of Matthew chapter 24 is among the most (if not the most) extensive required of all the Gospels combined. The main reason is because Yeshua speaks so considerably about the future…

    THE BOOK OF MATTHEW Lesson 84, Chapter 24 Continued 5 Matthew 24:30 says: Then the sign of the Son of Man will appear in the sky, all the tribes of the Land will mourn, and they will see the Son of Man coming on the clouds of heaven with tremendous power…

    THE BOOK OF MATTHEW Lesson 85, Chapter 24 and 25 Verse 42 of Matthew chapter 24 sums up perhaps Yeshua’s most indispensable teaching about the End Times: CJB Matthew 24:42 So stay alert, because you don't know on what day your Lord will come.  Awareness, alertness, and preparedness form the recurring…

    THE BOOK OF MATTHEW Lesson 86, Chapter 25 Continued In our previous lesson we ended with delving into the fascinating and illuminating Parable of the Talents. The most common method within Christianity (and often within Messianic Judaism) to study or preach this parable is by using allegories to separate out…

    THE BOOK OF MATTHEW Lesson 87, Chapter 25 and 26 Last week the ending portion of our study was essentially a word picture of the final judgment that also goes by the name Judgment Day. This is one of those things that isn’t particularly pleasant for a Pastor or Bible…

    THE BOOK OF MATTHEW Lesson 88, Chapter 26 Last week we began what is popularly known as the Passion Narrative, which essentially dominates the remaining chapters of Matthew’s Gospel. The circumstances of leading up to Christ’s execution, burial, resurrection, and the immediate aftermath represents probably the most focused upon portion…

    THE BOOK OF MATTHEW Lesson 89, Chapter 26 Continued When we closed our study on Matthew chapter 26 last time, we had been looking at the rather strange act of the common Jewish woman in Bethany that had just poured a great deal of costly perfumed ointment on Christ’s head.…

    THE BOOK OF MATTHEW Lesson 90, Chapter 26 Continued 2 We open today with what is known as the very intriguing Last Supper. Clearly from the way in which this event is covered in all the Gospel accounts, each writer sees it as dramatically meaningful for those who love and…

    THE BOOK OF MATTHEW Lesson 91, Chapter 26 Continued 3 In our previous study of Matthew chapter 26 we took a careful look at a rather peculiar ceremony that took place at an unknown location within the city walls of Jerusalem, with Jesus and His 12 disciples in attendance. It…

    THE BOOK OF MATTHEW Lesson 92, Chapter 26 Continued 4 When we left off last time in Matthew 26, Yeshua had just been identified by Judas and betrayed to the Temple authorities. It was nighttime, a short time after the Last Supper, and so it occurred within the first few…

    THE BOOK OF MATTHEW Lesson 93, Chapter 27 Matthew chapter 26 concluded with a mixed group of Jewish religious leadership, representing both the Temple and the Synagogue authorities, gathering at night in an official capacity at the High Priest Caiaphas’s home with one purpose in mind: to find false allegations…

    THE BOOK OF MATTHEW Lesson 94, Chapter 27 Continued Verses 11 through 26 in Matthew chapter 27 have been perhaps the chief source for persistent anti-Semitism within our faith; and this has been so for as much as 1800 years. The question these verses have been alleged to deal with…

    THE BOOK OF MATTHEW Lesson 95, Chapter 27 Continued 2 As we are nearing the end of our extensive study of Matthew’s Gospel and all that has been revealed about Jesus’s life and teachings along the way, we have arrived at the epic Redemption History milestone that had it’s beginning…

    THE BOOK OF MATTHEW Lesson 96, Chapter 28 END Today, we shall conclude what amounts to a 2-year study of the Gospel of Matthew. Although there are some additional facts and events surrounding Christ’s death, resurrection is far and away the central matter of chapter 28, as it ought to…