аЯрЁБс>ўџ ўџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ§џџџўџџџўџџџ   !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijўџџџўџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџRoot EntryџџџџџџџџВZЄ žбЄРOЙ2КРНР№4ЃЩk@CONTENTSџџџџ аCompObjџџџџџџџџџџџџVSPELLINGџџџџџџџџџџџџ˜ўџџџўџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџor kingship that identifies the Messiah as David s descendent (Isa. 11:1, Jer. 23:5.) Servant and Branch, used in Zechariah 3:8 are both titles for the Messiah (Isa. 42:1, 53:2, Jer. 23:5, 33:15.) Matthew, writing to the Jews, many times focuses on the fulfillment of the Old Testament prophecies: Matthew uses the term "fulfilled" 82 times! Furthermore, Matthew uses the phrase  Kingdom of Heaven , a phrase which is only found here in Matthew s Gospel account. Matthew s prevailing point is that salvation is available to them in Jesus as the fulfillment of Old Testament prophecies. Matthew uses the term  Kingdom of Heaven 32 times and refers to it several other times. It s kind of a round-about way to say Kingdom of God that was more familiar to the Jews. Here s  most of the places where Matthew uses the term  Kingdom of Heaven in this context: 3:2 10:7 13:52 20:1 4:17 11:11 16:19 22:2 4:23 - refers to KofH 11:12 18:1 23:13 5:3 13:11 18:3 24:14 refers to KoH 5:10 13:24 18:4 25:1 5:19 13:31 18:23 25:14 5:20 13:33 19:12 25:34 refers to KoH 7:21 13:44 19:14 8:11 13:45 19:23 13:47 *Kingdom of God in chp. 21:43 (vs.4-5) The Old Testament fulfillment here shows the non-violent  humble and saving work as apposed to a conquering and defeating king typical of earthly reigns. (Matt. 11:28-30, Zech. 9:9-10, Isa. 52:11) There s so much rich text fulfilling prophecy that I want you to be aware of it, but let s leave some of that to your own study time. (vs.9) quotes Psalm 18:25-62 & 148:1.  Praise God here is  Hosanna in Greek, but is a Hebrew exclamation of praise meaning  save now and is also seen in Matt. 21:15. Although the crowd was shouting Hosanna, Praise God, or  Save now , they still only recoCHNKWKS ајџџџџTEXTTEXTHИFDPPFDPPМFDPPFDPPОFDPCFDPCРFDPCFDPCТSTSHSTSHФhSTSHSTSHhХЂSYIDSYID ШSGP SGP ШINK INK "ШBTEPPLC &Ш BTECPLC FШ FONTFONTfШŒTOKNPLC ђШTSTRSPLC FЩ:PRNTWNPR€ЩГFRAMFRAM3ЮˆTITLTITLЛЮDOP DOP зЮ"es on the fuMatthew 21: (vs.1) We re going to start our discussion on Matthew 21 as Jesus rides into Jerusalem - Palm Study. This is often times referred to as the  Triumphal Entry . From Matthew 21 to the end of the book of Matthew we will see how the Messiah s death and resurrection establish salvation. Bethphage - (Hebrew name meaning  house of figs - we ll see how that is significant later in our discussion.) Bethphage is a small town on the outskirts of Jerusalem situated near Bethany. This is the only occurrence or mention of this town in the Bible which appears synoptically with both Mark and Luke s Gospels. (vs.2-3) Matthew mentions both a donkey and a colt. Again, remember his audience of Jews who would be familiar with Old Testament prophecy - here found in Zech. 9:9. Typically, the mother donkey would follow closely behind her young colt. Verse three is a specific fulfillment of prophecy from Zech 9:9. This is the start of the fulfillment of the Davidic covenant (that a king would come from David s line. Zech. 6:12-13) Zechariah calls this coming king (Jesus) the Branch. He would serve as both king and priest as did Melchizadek. (Gen 14:17-20 & (Hebrews 7:1-3, 15-17 (Jesus)) Riding on a donkey signaled  coming in peace . Think about it& .donkeys are typically pretty docile, surefooted animals - think Eyeore. You wouldn t likely see warriors mounted on donkeys. They re not swift or tall, features that a mounted fighter would be looking for in his mighty steed to take into battle. For the most part, the Jews expected a dominant warrior, a royal conqueror, and political leader, who would lead Israel to victory and reestablish the nation of Israel to dominance as a separate kingdom. You could do a whole study on the  Branch. The Branch is a metaphor fgnized him as a prophet (vs.11) from Nazareth. Although obvious through his miracles that they had seen first hand - they were still looking for someone else as their Messiah because of their Jewish teaching and background. Between this and political pressure, many of these same people who cheered his coming would just a few days later turn on him. It reminds me of the  stiff-necked Israelites who were given Manna from heaven. There s an obvious parallel amongst completely different generations of the fickle Israelites who rejected the Truth. (vs.12) Jesus Clears the Temple: This is one of the most recognized stories of Jesus time on earth. It s a personal favorite of mine because it clearly shows that Jesus was fed-up with the extortion practices going on in the temple that took advantage of those who were coming to worship at the Temple. Worship is so special and a vital part of our relationship, that he wanted nothing and noone to inhibit it. There s some argument over when or even how many times Jesus clears the temple. Synoptically, Mark places the temple clearing on Monday between accounts with the fig tree. John placed this account at the beginning of his Gospel (Jn. 2:12-16 - roughly three years earlier in Jesus ministry.) Was there an earlier  cleaning house of the temple, or is John simply placing more emphasis of the  cleansing of the temple by placing it at the beginning of his account? Much smarter guys, (theologians) than me have their own opinions& but here s mine: Personally, it s certainly possible, If not probable that ther were two occurrences like this in the temple. Honestly, I think it s irrelevant if Jesus cleared the temple once or more than once. Here s why. The important part is that he opposed the practices going on in the temple and retook control of His house. Would it have negated the purpose or lesson if he did it more than once? Furthermore, would it have been any less important or less fulfilling of prophecy if his entrance to Jerusalem had been twice, or even three times? I think not. Jesus makes it clear in no uncertain terms that what the money changers and priests are doing is wrong. In the bigger  prophetic picture, if Israel rejects Him, they are rejecting God and will be judged accordingly. He literally went in a  cleaned house. HIS house! Rightfully so. God s temple, a house of prayer, had been made a  den of thieves. (Isa. 56:7, Jer. 7:11) Defamation of the Temple As worshippers would have traveled from many miles away, it was impractical to bring sacrificial animals with them on their journey, so they were pretty much at the mercy of the temple leaders practices. The temple priests were encouraged to reject animals as  imperfect if they were not purchased from the temple itself. They in turn would receive kickbacks from the sales of their  unblemished animals. The temple currency would have been a specific Jewish  temple currency, yet Roman coinage was the currency of commerce at the time. By tradition, it was believed that Roman currency could not be given to God. The money changers would typically collect a transaction fee, much like we have today with ATM fees. Although unfair, it was the norm. The exchange rate they gave was less than the actual value of money transacted, plus there was a commission charged on top of that. The money changers would take even more advantage of less educated folks. (vs. 14) While still in the temple - probably still disgusted over the practices he d seen going on - blind and lame came to him. What did he do? He healed them. Right there on the spot. No hesitation, no anger, no  let me calm down a minute. He just went about serving. Again, we see children acknowledging and praising Him at the end of (vs. 15.)  Out of the mouth of babes&  (Psalm 8:2 KJV) The Jewish leaders were fit to be tied and asked Jesus what he made of this. Jesus replied very pointedly,  Haven t you read the scriptures? Of course Jesus knew that they were fervent studiers of the written law. What he was pointing out was that they weren t  practicing what they preach. Jesus not only knew scripture, He is the Word. (John 1:1) He would regularly challenge the Jewish leaders who refused to acknowledge Him as the Messiah, even though their own teachings foretold it. If you get a chance, go back over our previous reading here in Matthew alone (12:2,5, 19:4, 21:42, 22:3) and see how they weave this theme together. (vs. 18-19) Jesus cursing the fig tree is the first time we see him using his miraculous powers to judge anything. This isn t a carrying out of frustration or anger from Jesus experience at the temple. This is now the next morning. Jesus has had time to reflect on the occurrences of the previous day. On their way from Bethany to Jerusalem, Jesus was hungry. Again, a sign of being 100% man yet 100% God. Upon seeing this particular fig tree bearing no fruit, he condemns it to never bear fruit again. It immediately withers up. In Matthew s gospel, we see a condensed version of this account. Mark, on the other hand, suggests two separate encounters, Monday morning and Tuesday morning, which brackets the fig tree cursing around that of Jesus clearing of the temple. In his historical perspective, Mark includes facts about the fig tree and the time of the year this occurs. It was spring, a time when fig trees would not have fruit yet. Fig trees would typically have figs before leaves, but it was not late enough in the spring for them to bear harvest fruit. In what little I have learned about fig trees, I found out something quite interesting; take it for what it s worth. There s something called  first fruits associated with fig trees. These  first fruits are rather large figs that would produce early in the spring before the tree sprouted leaves.  First fruits - imagine that. Anyone making the connection? This is what the Israelites were commanded to give in (Ex 23:16, Lev 23:9-14), and is what we as Christians today are to do in our actions of servitude. As well, (1 Cor. 15:20, Col. 1:18) speaks of Christ as the first fruit. First fruits is a term still used today among fig growers. Is it possible then for the fig trees to have had first fruit, and that this one wasn t bearing fruit as it should? I think that Is absolutely the case. Without going into a deeper discussion on agronomy and produce, let s look a the bigger picture here. What / Who did this fig tree represent? The fig tree was symbolic of Israel. This isn t the first time that Israel had been typified by a fig tree. (Jer. 24, Joel, Hosea, and elsewhere.) It s lack of bearing fruit was indicative of the hypocritical leaders who in the first part of chapter 21 did not bear the fruit of receiving the Messiah. We ll see this again a bit later in our study, (Matt. 21:33-46). This is just so rich of text that we can dissect it literally for hours, but keeping in the spirit of our teacher for this study, let s move on and continue to look at this from a bigger perspective. Jesus did not curse the fig tree simply because it lacked early fruit, rather, it was a prophetic sign he was performing. Basically, we see Jesus acting out this parable before the disciples eyes. Symbolic of the fruitless fig tree, Jesus would judge Israel. To readers in the late 60 s AD, this would have taken on an even more imminent meaning because they could see the coming invasion of Jerusalem by the Romans in 70 AD that led to the total destruction / judgment that was prophesied. Synoptic Study Again, I leave it to you to study out the Synoptic Gospels. Most study Bibles will have a synoptic chart or at least references with each story. Keep in mind that all scripture is inspired by God (2 Tim. 3:16.) Any differences that you may find may be attributed to a number of different factors, including but not limited to: directed audience, personal perspective, historical standpoint vs. an eye witness testimony. God speaks to our hearts in many unique ways. He may speak to you differently than he does to me. The style of the individual writers of the Gospels can obviously draw a reader into a deeper understanding of a verse or passage, and in turn a deeper, more personal, relationship with Him. Be thankful that all four accounts were not recorded exactly the same. There are no inconsistencies or contradictions that would cause us alarm. Rather, enjoy each writer s personal perspective and let the Holy Spirit guide your heart. Always be in prayer with your study time and ask God for knowledge and insight. If you haven t read the Gospels in parallel, I strongly encourage you to do so. I know that there are Synoptic Gospel Bibles available that run in chronological order as well as side by side scripture. There are also study guides and books available to help you in this. Of course, you can always just flip pages back and forth like I do. The old style clothes pins work well for bookmarks if you want to give that a try. This might be an interesting and rewarding way for you to glean what God has in store for you through His Word. This style of study may not be for everyone, but you really ought to give it a try if to simply broaden your horizons a bit. Your spending time in His Word, and your desire to learn more about Him is exactly what he expects from us. I ve heard Chuck Missler say that we should  chew the cud. That is, be eating the Word over and over and over, digesting it slowly and savoring it s flavor as it yields it s life giving nutrients. A good example would be when we read a particular Psalm. In a first read through you get the general flavor, sweet, rhythmic, and poetic. In a second read through you get a bit deeper meaning. By the third and the fourth reading, God really starts to open your heart and give you a glimpse into His ultimate wisdom. Sometimes you might have a deeply divine experience on the very first read through. Maybe it s just me, (I don t think so though), but I think God s Word demands a bit of  chewing the cud to get the most out of your study time. I hear of people just opening their Bible to a random page and picking a verse like throwing a dart. If that works for you, then I can t argue against that, but it s my belief (and that of some Calvary Chapel pastors I ve heard from over the years,) that God s Word shouldn t be left to chance. We should read it in context and thoroughly. (vs. 21) Faith to Move Mountains:  If you have faith and don t doubt&  Isn t his what caused Peter to  sink in chapter 15? Jesus repeats / emphasizes the idea of  faith that can move mountains referring back to having even the smallest faith of the  mustard seed in Matthew 17:20. (vs. 22) Matthew 21:22 is NOT an endorsement for some  name it and claim it prosperity doctrine. Quite the contrary. Jesus is saying that if we trust in God and pray according to His will, it will be done for us. (1Jn 5:14-16)  & ask for anything that pleases Him&  (emphasis added).  You ask and receive not, because you ask amiss&  (Jas. 4:3 NKJV) I think that s pretty straight forward, but it s important to know that some churches, (some of those down in Texas) as Pastor Tom would say, are actually teaching this! They have people believing that God  owes us something because of our works or whatever. Hopefully I am preaching to the choir here, but God  owes us nothing, nada, zip. We have not  earned anything. In fact, if we honestly get what we  deserved , we d all be experiencing a slightly warmer climate, and I don t mean Florida. J God s grace is  getting what we don t deserve. (vs. 23) The Debate Begins: Jesus is again confronted in the temple. The priests and elders have just had their worlds turned upside down, (literally,) and are obviously outraged.  By what authority? they ask. Whew! Even if these guys didn t see, (which they had,) the numerous miracles Jesus had performed, they recognized that Jesus knew scripture way beyond their  supreme understanding. These guys had been blown out of the water on every single confrontation with Jesus in the past. They had tried numerous times previously to trip him up. What outcome could they possibly have been hoping for this time? Jesus was the ultimate debater. Not only did he know His Word better, he knew how to out-debate the legalist Jewish leaders at their own rules of debate. In (vs. 24-25) Jesus proposes a counter-question, a riddle if you may, which in turn reveals the hearts of those accusing him. The best I can tell, a counter-question was a typical tactical move in debate etiquette. The counter-question was a common practice in debates and was accepted as a rule or guideline that both parties understood before engaging in debate. These Jewish leaders lacked integrity. They couldn t tell the truth about how they felt about John out of pure cowardice. If they couldn t answer Jesus counter-question, then by the etiquette of debate, fairly, he wasn t obligated to answer their initial question. (vs. 28) Parable of the two sons: This was kind of a touchщ to the temple leaders first attack on Jesus authority. Jesus systematically exposes the guilt and motives of those who rejected Him as Messiah. Keep in mind, these guys knew they were dealing with someone out of their league, but they refused to recognize his God-ordained authority as their Messiah. Jesus pointed out their hypocritical lives. This started a wholesale transfer of inheritance from the law abiding Jews to the followers who embraced Jesus as their Messiah, (including many of whom by this point were Gentiles.) Jesus went even further, explaining the parable that corrupt tax collectors and prostitutes will get into the Kingdom of God before they would. This would have really infuriated them and their  holier than thou attitudes. These sinners repented and followed John s teaching while these leaders had refused to believe him and repent themselves. (vs. 33) Jesus continues to pound the point home. In true debate form, Jesus doesn t give his opponents an inch of ground. He continues to address these religious leaders and tells them the parable of the evil tenant from (Isa. 5:1-7.) Landowner = God Vineyard = Israel Tenant farmers = Jewish religious leaders Land owner s servants = Prophets Land owner s son = Jesus The tenant farmers represented the leaders of Israel, who were responsible for the death of the prophets, including Jesus close friend, John the Baptist. (vs. 37) Finally - ultimately, bringing to closure / climax and ending - God sent His only begotten Son parallels the land owner sending his own son. (vs. 40) When the owner returns - refers to Christ s second coming in judgment. (Mat. 16:27, 24:1-36) (vs. 41) The Jewish leaders announce their own condemnation. The Israelites who willingly chose to reject the Messiah gave up their spiritual inheritance of being God s people. Now, a mix of believers - both Jew and Gentile, that truly believed that Jesus was the Messiah, would be called to be the people of God. (Rom. 9:4-8, 1:1-12) After telling the leaders the story of the morally corrupt land tenants, he asks them what they think the owner will do. Of course, these religious leaders were quick to condemn. (This was pronouncing their own condemnation without even as much as understanding it first!) Who were these leaders? These would have been some of the best versed religious leaders and teachers of the law who faced off against Jesus in the temple. They would have been priests and scribes from the temple, and elders as well, (Matt. 21:23.) The elders were likely family heads from each of the tribes who were members in the Sanhedrin in Jerusalem (Ezra 5:5, 6:14, 10:8) We see the Pharisees included later in Matthew 21, verse 45, as being reported to on this discussion. I see the temple leaders and elders as sort of  feelers for the Pharisees to kind of keep tabs on Jesus and everything going on at the time. These guys were so entrenched in the law that they refused to se the Truth when He was with them. The very stone that was  unworthy for use, in fact was the most important. The religious leaders rejected Him. Although Jesus was rejected, he will become the cornerstone of the church. (Acts 4:11, 1 Peter 2:7) A cornerstone was the most important stone laid. It would determine square, level, grade, etc and was the first stone set in a foundation. It could have also meant here the  capstone which typically in arch building would have been the last stone (and yet structurally the most important stone) laid. This brings to mind again that the last shall be first and the first shall be last, (Mat. 20:16.) Just ponder for a moment just how marvelous God s word bonds itself together. (vs. 43) Verse forty three foreshadows or anticipates the beginning of the gentile mission to come - Preaching the Good News to the whole world (Matt. 24:14, 28:16-20)  & make disciples of all the nations. (Matt. 28:19) We don t want to diminish the fact that Israel is still God s chosen people. We can never replace the Jews with the  church or body of Christ. They still hold a sacred place in God s Kingdom. We know that 144,000 taken from the tribes in Revelation 7:4 will  finally figure it out. Who are these 144,000 since the twelve tribes ceased to exist as early as 90AD? From distant Jewish ancestors to believers in general, there are a few different views on who this might be referring to. Let s leave that up to the theologians and a separate discussion. If you are real curious, look this up on http://www.BlueLetterBible.org or Chuck Missler s website, http://khouse.org . You can t go wrong with either of these resources. Here in verse forty three of Matthew chapter twenty one, we see a definite  transfer of inheritance of God s Kingdom to now include  a nation that will produce proper fruit. Some pastors and teachers (dare I say false teachers) here in the United States are all too quick to insert some divine transfer of inheritance to the USA. Personally, I think this is making a big leap. While I am convinced that God blesses those who bless the nation of Israel, (Gen 12:3), includes the US, we cannot simply insert our people over God s chosen ones. Only God can do that. Interestingly, the early Christian church regarded itself symbolically as the  Israel of God (Matt. 19:28, Rom 2:28-29, 9:6-8, Gal 3:29, 6:16, Phil. 3:3) I think this verse in our study of Matthew speaks of the Jews denying Christ as their Messiah, and the hypocritical leaders loosing their privilege of being the leaders of God s chosen people. Referring back to (Matt. 17:26), Jesus and the disciples were exempt from the temple tax because they belonged to God s royal household, while the unbelieving Jews did not. Although writing primarily to the Jews, a prominent theme throughout the book of Matthew is how God will create new children of Abraham by accepting the gentiles as well as those Jews who did not reject the Messiah. (vs. 44) While the stone, Jesus, will be broken, ultimately victory will be His. Jesus came humbly as a baby, then on a donkey s colt during his first coming. He offers to all of us, His mercy and grace now through his sacrifice on the cross. When He returns, (Jesus second coming,) it will be in judgment. (vs. 45-46) By the time the Pharisees heard and understood this parable, they would have been furious. Again, they were too cowardly to have Jesus arrested, just as they were with the man who prepared the way - John the Baptist (Matt. 21:27.) This debate dovetails into the first part of chapter 22. (Matt. 22 1-14) Jesus finishes the debate with a landslide victory; a complete shut-out, no hitter, etc. in the parable of the Wedding Feast. Israel s continued rebellion and rejection of Jesus as the Messiah ultimately convicts itself to judgment. nvinced that God bleses those who bles Israel (Gen 12:3)inheritancess,, (namely the USthe nation of )including es, we cannot simply insert our people over God s chosen ones. Only God can do that. 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