|
|
| Line 1: |
Line 1: |
| − | '''21:1-7 Who prophesied that Jesus would come riding a donkey and how many donkeys were involved?'''<br>
| + | ====21:1-7 Who prophesied that Jesus would come riding a donkey and how many donkeys were involved?==== |
| − | Zechariah, the Old Testament prophet, referring to Messiah’s first advent prophesied that He would come riding a donkey (cp Zech 9:9). The word and, both here and Mt 21:5 in the KJV, indicates that there are two donkeys involved in Jesus’ triumphal entry into Jerusalem, yet both Mark and Luke only mention one (cp Mk 11:1-7; Lk 19:28-35). According to Kenneth Wuest’s Expanded Translation of the Greek New Testament and most modern versions of the Bible and should have been translated even in both Mt 21 and Zech 9:1 all, thus rendering the latter part of the verse in the KJV “...and sitting upon an ass, even a colt, the foal of an ass”. Thus we see that only one donkey is involved. | + | Zechariah, the Old Testament prophet, referring to Messiah’s first advent prophesied that He would come riding a donkey (cp Zech 9:9). |
| | | | |
| − | '''<div id="21:9 What does the word “Hosanna” mean?"> 21:9 What does the word “Hosanna” mean?<div>'''
| + | The word and, both here and Mt 21:5 in the KJV, indicates that there are two donkeys involved in Jesus’ triumphal entry into Jerusalem, yet both Mark and Luke only mention one (cp Mk 11:1-7; Lk 19:28-35). |
| − | Hosanna means save now, help now, or save, we pray thee (cp Psa 118:25-27). Save now in V25 is from the Hebrew word hoshiana, which translates to hosanna in the Greek New Testament where it is an exclamation of adoration, an acclamation of praise (cp Mk 11:9-10; Lk 19:37-38; Jn 12:12-13). The whole multitude of disciples who followed Jesus here acknowledged Him as Messiah – the one sent from God to save them. They acclaimed Him as King and were shouting His praises at the top of their voice. The setting is Jesus’ triumphal entry into Jerusalem on His way to the cross (cp Mt 21:1-11, 15-16). The Pharisees demanded that Jesus rebuke the crowd and silence them, but Jesus replied that even if He did the very stones on the ground would take up their cry (cp Lk 19:39-40).
| + | |
| | | | |
| − | '''<div id="21:16 What does Jesus mean here?"> 21:16 What does Jesus mean here?<div>'''
| + | According to Kenneth Wuest’s Expanded Translation of the Greek New Testament and most modern versions of the Bible and should have been translated even in both Mt 21 and Zech 9:1 all, thus rendering the latter part of the verse in the KJV “...and sitting upon an ass, even a colt, the foal of an ass”. Thus we see that only one donkey is involved. |
| − | In saying what he does here Jesus is asserting His Deity and claiming the right to be worshipped as God (cp Mt 21:14-15 with Psa 8:2). God has chosen children and perfected praise in them to honour Himself and silence His enemies and the devil (cp 1Cor 1:27-29).
| + | |
| | | | |
| − | See also comments on 1Cor 26-28.
| + | ''Back to [[Matthew Study]]'' |
| − | | + | |
| − | '''<div id="21:17-22 What lesson do we learn from Jesus cursing the fig tree and causing it to die?"> 21:17-22 What lesson do we learn from Jesus cursing the fig tree and causing it to die?<div>'''
| + | |
| − | (cp also Mk 11:12-14, 20-24) This is the parallel passage to Mt 21:17-22. The fig tree in these passages is not to be confused with the fig tree in Lk 13 (cp Lk 13:6-9). This is called the parable of the barren fig tree. This fig tree symbolizes the fruitlessness of Israel (see comment on Lk 13:6-9). The teaching here is different altogether to what we learn from the fig tree Jesus cursed and caused to die in Mt 21 and Mk 11. What we learn in Mt 21:17-22 and Mk 11:12-14, 20-24 is a Divine object lesson in faith in which Jesus teaches that believers who trust implicitly in God would not only do miracles such as cursing a fig tree and causing it to die, but that they would be able to literally move mountains (cp also Mt 17:20). Many Bible commentators do not see the mountain Jesus refers to as a literal mountain, but it is, because He said the same thing about a literal tree elsewhere in scripture (cp Lk 17:6). Christians must believe that Jesus is referring to a literal mountain and a literal tree in this teaching, and that if they act out their faith, even though it may only be as tiny as a mustard seed it will produce the results Jesus promises (cp Jn 14:12-14). Jesus’ teaching in these scriptures places no limit on what believers may speak into being or ask for in prayer in accordance with God’s word. Every Christian without exception is promised everything they ask for in prayer, providing they qualify for an answer (cp Jn 15:7-8; 2 Cor 1:19-20; 1Jn 5:14-15).
| + | |
| − | | + | |
| − | '''<div id="21:23-27 See comments on Mk 11:27-33."> 21:23-27 See comments on Mk 11:27-33.<div>'''
| + | |
| − | | + | |
| − | '''<div id="21:28-32 What is Jesus illustrating here in this story about a man’s two sons?"> 21:28-32 What is Jesus illustrating here in this story about a man’s two sons?<div>'''
| + | |
| − | This is called the parable of the two sons. In it Jesus illustrates for the Jewish religious leaders that the responsibility for propagating the Kingdom of God would be taken from them and be given to the Gentiles (cp Mt 21:43-46). The religious leaders were like the second son in the parable who said he would go but did not. They were self-righteous hypocrites who not only would not enter into the kingdom themselves, but held others out who wanted to enter in. They had promised to do everything for God but when the time came they did nothing (cp Mt 22:1-7; 23:13).
| + | |
| − | | + | |
| − | '''<div id="21:33-41 What does this parable of a householder teach?"> 21:33-41 What does this parable of a householder teach?<div>'''
| + | |
| − | This is also known as the parable of the landowner and is recorded as well in Mk 12:1-12 and Lk 20:9-19. Here Jesus demonstrates the response to His ministry by the nation of Israel. The householder, or landowner, symbolizes God; the husbandmen are the Jewish religious leaders; the servants are the Old Testament prophets, and the son is Christ Himself. What happened to the servants in the parable is what happened to the Old Testament prophets (cp 1Ki 22:7-9, 13-14, 19-28; 2Chr 24:20-22;36:15-16; Neh 9:26; Jer 2:30). The “other vinedressers” in V41 typify the Gentiles who obtained the salvation that the Jews rejected (cp Acts 13:46-47). This is not to say though that there will not be a rebirth of the Jewish nation (cp Ro 11:7-11). There will be a rebirth of the Jewish nation when they repent of their unbelief and accept Jesus as Messiah (cp Zech 12:8-13:2 with Ro 11:23-28).
| + | |
| − | | + | |
| − | '''<div id="21:42-45 What is meant by “the stone which the builders rejected, the same is become the head of the corner?”"> 21:42-45 What is meant by “the stone which the builders rejected, the same is become the head of the corner?”<div>'''
| + | |
| − | This forms part of the parable of the householder. It is a quotation from Psa 118 which is a Messianic Psalm – one which foretells the events surrounding the coming of Messiah in the New Testament – (cp Psa 118:22-23). Jesus quoted this passage to draw the religious leaders’ attention to the fact that the son whom the husbandmen slew in the parable represents the chief corner stone in God’s redemptive plan. The stone of course is Jesus Himself - “The stone which the builders – the Jews – rejected” (cp Acts 4:10-11) – “a stone of stumbling, and a rock of offence” to unbelievers (cp Isa 8:13-15; Lk 2:34; Ro 9:30-33; 11:7-10; 1Cor 1:21-24; 1Pe 2:8). Jesus is the chief cornerstone – the head of the corner – in God’s redemptive plan (cp Isa 28:16-17; Mk 12:10; Lk 20:17; Ro 10:11; Eph 2:19-22; 1Pe 2:6-7). Mt 21:44 means that whoever throws themselves on the mercy of Christ shall be broken and made contrite (cp V44 with Psa 34:18; 51:17; 147:3; Lk 20:18). But whoever rejects His mercy will damn themselves for eternity (cp Isa 60:12; Dan 2:44; Jn 3:16-18, 36).
| + | |
| − | | + | |
| − | | + | |
| − | '''Back to [[Matthew Study]]'''
| + | |
Zechariah, the Old Testament prophet, referring to Messiah’s first advent prophesied that He would come riding a donkey (cp Zech 9:9).
The word and, both here and Mt 21:5 in the KJV, indicates that there are two donkeys involved in Jesus’ triumphal entry into Jerusalem, yet both Mark and Luke only mention one (cp Mk 11:1-7; Lk 19:28-35).
According to Kenneth Wuest’s Expanded Translation of the Greek New Testament and most modern versions of the Bible and should have been translated even in both Mt 21 and Zech 9:1 all, thus rendering the latter part of the verse in the KJV “...and sitting upon an ass, even a colt, the foal of an ass”. Thus we see that only one donkey is involved.
