Knowing the intentions of the Sanhedrin rather than going straight to Jerusalem, Jesus goes instead to Ephraim near the wilderness of Judea, Matthew 19:1-20:34 / Mark 10:1-52 / Luke 17:11-19:27 / John 11:54. If He had gone immediately, He would have been in grave danger of being killed. His death was not to be until the Passover.
So he is avoiding a premature death. We do not know how long He stayed in Ephraim. At some point, He and the apostles travel further north. Luke says he passed between Samaria and Galilee, Luke 17:11, which would indicate He travelled along the border of the two regions.
As the Passover feast drew near, pilgrims started toward Jerusalem. Probably the Lord and His disciples joined a caravan of travellers moving south along the eastern bank of the Jordon River. We know that He was surrounded by a crowd, and also some of the women who had ministered to Him in Galilee, probably were there, Mark 15:41.
In a certain village, Jesus encountered ten lepers, Luke 17:12-19. One was a Samaritan, and the others were probably Jews. This was an incurable disease. All were commanded to present themselves to the priests, Luke 17:14. Only one returned to express his gratitude, the Samaritan, Luke 17:15-16.
This was the least they could have done. How people long to be well from a sickness, and then when they do get well, they seem to forget all those promises and good intentions they said they would keep.
It seems there were always Pharisees around. These ever-present critics asked him when the kingdom was going to come? Luke 17:20. Jesus had promised earlier in His ministry that the Kingdom was near, Matthew 4:17.
Three years have gone by, and there is no sign of it yet. This was probably their way of chiding the Lord. Like most of the Jews, they expected a physical kingdom that would come with great pomp and power. Jesus asserts that the kingdom would not come in that way. Instead, the kingdom would be internal, not external, Luke 17:20-21.
Turning from His critics, he begins to talk about His second coming to His disciples, Luke 17:22-23. His coming will be visible, and it will be a sudden coming without warning, Luke 17:24.
What He says at this time is very similar to what He discussed later on in Matthew 24, which deals with the destruction of Jerusalem when He came in judgment of that City. In retribution, God allowed Jerusalem to be completely destroyed by the Romans in 70 A.D.
Jesus now turns to the subject of prayer, Luke 18:1. He tells the parable of a widow who persistently came to a judge requesting that he grant her justice against her adversary, Luke 18:2-3.
Each time he refused, but finally he gave in and granted her wish, Luke 18:4-5. If a hard-hearted judge could be motivated by persistence, how much more will a loving God respond to His children when they pray? Luke 18:7.
When they are oppressed, they should trust in God. He will ultimately give them justice. But the question is, will He find the kind of faith that keeps praying even when times get rough? Luke 18:8.
Next, He gives them a parable of two men who went to the temple to pray, Luke 18:9-13. One was a Pharisee, and the other a tax collector, Luke 18:10. The self-righteous Pharisees who looked down on everybody else engage in a prayer of self-congratulation, Luke 18:11-12. Probably everything he said was true. But at the same time, he was a sinner. Paul reminds us that “all have sinned,” Romans 3:23.
This Pharisee does not seem to feel he has done anything that was sinful. By contrast, tax collectors were known for cheating people by making them pay more than what they actually owed.
When a fellow countryman became a tax collector, he was considered a traitor and a thief, the very dregs of society. The tax collector said, “God have mercy on me, a sinner,” Luke 18:13.
The difference between the two prayers is evident. The Pharisee “trusted in himself.” He expressed no trust in God. The tax collector listed no virtues, nor did he make any excuses for his sins.
He simply asked for mercy. He had no other recourse for his sin than to cry out for mercy. It turned out that this man was the one who was justified rather than the Pharisee, Luke 18:14.
By now, Jesus had reached the region of Judea, and large crowds were following Him, and He was healing them, Matthew 19:1-2. Pharisees appear again. This time, ask him another question. “Is it lawful for a man to divorce his wife for any reason at all?” Matthew 19:3.
This question was intended as a trap. Moses had written that if a man found “some indecency” in his wife, he could send her away, Matthew 19:7 / Deuteronomy 24:1.
Experts on the Law were divided on what this indecency was. The school of rabbi Hillel taught that this allowed a man to divorce his wife for any trivial thing.
The school of rabbi Shammai taught that divorce was only allowed for sexual immorality. The Pharisees assumed Jesus would have to align Himself with one position or the other, thereby alienating those who held the opposing view.
Jesus refused to fall into their trap. He did not side with any school of teaching on this subject. Instead, He went back to God’s original plan for marriage, Matthew 19:4-6, as outlined in Genesis 1-2.
He reminds them of what Moses had written, “So they are no longer two, but one flesh. What therefore God has joined together, let no man separate,” Matthew 19:6.
Frustrated, they asked, “Why then did Moses command to give her a certificate of divorce and send her away?” Matthew 19:7. If God intended that marriage should be permanent, why did Moses grant divorces?
Jesus’ response was, “Because of your hardness of heart, Moses permitted you to divorce your wives; but from the beginning it has not been this way,” Matthew 19:8.
In His early dealings with the Israelites, God permitted that which He did not approve. While He permitted it, it did not change what was from the beginning. Marriage is a “cleaving to” for life. God hates divorce, that is, the sending away, Malachi 2:16.
On His way to Jerusalem, during a rest stop, some mothers evidently brought their children to Jesus to be blessed by Him, Matthew 19:13. It was a custom for the Jews to bring their children to the rulers of the synagogue in order that they might pray over them and bless them.
The disciples rebuked the women but Jesus, but Jesus said, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God,” Matthew 19:14.
Furthermore, He took them in His arms and blessed them, Matthew 19:15. The disciples must have thought Jesus had more important things to do than to take time to hold little children.
Jesus uses this occasion to teach on the need to be childlike (trusting, humble and teachable). He said in order to enter the kingdom of God, one has to be like a child, Matthew 18:3. He must have childlike qualities.
Continuing His trip to Jerusalem, Jesus is approached by a young man with a serious question: “What shall I do that I may inherit eternal life?” Matthew 18:16.
His manner of approach indicates that he was a very sincere person who was very anxious about salvation. He evidently feels that eternal life would be gained by doing some specific act. Jesus gives a brief summary of the last six of the Ten Commandments, Matthew 18:18-19.
The man said he had done all of these things, Matthew 18:20. What did he still need to do? Matthew 18:20. Jesus no doubt saw a man with a good heart, and it is said that Jesus loved him.
The Lord could see great potential in this young man. So, he puts the young ruler to a real test of discipleship. He told him to go and sell all that he had and give to the poor, Matthew 18:21.
The man left sorrowful because he had great possessions, Matthew 18:22. His problem was covetousness. Thus, he had not kept all the law as he had told Jesus, for one of the commandments was not to covet. Apparently, covetousness stood between the ruler and eternal life.
Christ had earlier emphasised that a disciple should rid himself of anything that would keep him from being what he should be. Jesus uses this occasion to teach how difficult it is for a rich person to go to heaven, Matthew 18:23-24. It is a great temptation to covet and hoard what one has and to look only inward to oneself.
The rich, young ruler would not have lost a thing if he had complied with Christ’s requirements. Later on, the Romans swept through Palestine, wiping out fortunes and enslaving people. In the end, he not only lost his possessions but he also lost “treasure in heaven.”
The possession and use of riches always present a great problem to a Christian. To use them for others instead of self is a most stern test. A rich man can certainly go to heaven, but he will have a difficult time, Matthew 18:23-24. Riches demand so much of our time and energies that we often forget the spiritual.
Money can soon become one’s God, and Christ is soon left completely out. Peter must have picked up on the conversation Jesus had with the young ruler and pointed out that the disciples had given up everything and followed Him, Matthew 18:27.
What reward will there be for them? Jesus mentions several specific rewards. They will gain far more than what they may have to give up, Matthew 18:28-29. However, there was something else they needed to know. Jesus now gives the parable of a landowner hiring people to work in his vineyard, Matthew 20:1-16.
When harvest time arrived, it was important that the grapes be picked at once. The landowner probably went to the marketplace to find workers, Matthew 20:3-8. He agreed to pay them a denarius for the day, Matthew 20:2.
All day, he kept looking for more workers until about 5 o’clock in the afternoon, Matthew 20:3-6. At the end of the day, each man was paid the same amount (one denarius), to the dismay of those who worked all day, Matthew 20:9-10.
This parable was spoken to the apostles to remind them that their rewards and those of other early workers will not be given on the basis of “so much work, so much paid.” The Lord’s rewards are not earned, but are bestowed on the basis of the mercy of a sovereign God.
Jesus and those He was travelling with were now near Jericho, March 29 A.D. Mark tells us Jesus was walking ahead of the crowd, and those who were following were fearful, Mark 10:32.
They knew the danger that awaited Him, Matthew 20:18-19. Though death awaited Him, Jesus moved on without hesitation as He must fulfil His mission on earth.
He takes the apostles aside and begins to explain to them in detail what awaits Him in Jerusalem, Matthew 20:17-19. This is the third and by far the clearest prophecy yet concerning His death.
McGarvey says this announcement was for the purpose of checking any materialistic hopes which the apostles might entertain. Certainly, the following days are going to be the most trying, yet for the apostles’ sake, they must be prepared in some way for the coming shock of His crucifixion. However, they did not yet comprehend the words of the Lord. Not until after His resurrection would they really understand.
Mark says, “But the disciples understood none of these things,” Mark 9:32. Luke wrote, “The meaning of this statement was hidden from them,” Luke 18:34. It was their preconceptions that prevented them from understanding, but it may have been a divine intervention to keep them from being overwhelmed.
Still entertaining the concept of a material kingdom, James and John, with their mother, approach Christ about receiving special positions in the supposed earthly kingdom He was to establish, Matthew 20:20.
Previous to this, Jesus had mentioned thrones which would be occupied by the apostles, Matthew 19:28. It may be this that stirred them to ask for prominent positions.
This request is made through their mother, Matthew 20:20-21. The result was that it provoked the other apostles to jealousy, Matthew 20:24. Their specific request was that one might sit on His right and one on His left, Matthew 20:21. These would be the highest positions one could occupy.
Earlier, they had argued among themselves who would be the greatest in the kingdom, Luke 9:46-48 / Matthew 18:1-5 / Mark 9:33-37. We look back on this as being very childish, but we must keep in mind they had not yet had the opportunity to develop spiritually and in their knowledge of the kingdom.
Even unto this day, men still are not able to grasp the nature of that kingdom. Many anticipate that Jesus will come and establish an earthly, temporal kingdom and that some of them will occupy high positions in that kingdom. They do not understand that the kingdom has already come.
Jesus uses this occasion to teach again on true greatness in His kingdom. It is not determined on the basis of being served, but on the basis of serving one another, Matthew 20:26-27.
He gives Himself as an example. He said, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many,” Matthew 20:28 / Mark 10:45.
Jesus now crosses the Jordan River into Judea and heads for the ancient city of Jericho, Matthew 20:29. Here, two blind men hear that He is passing by and begin to cry out to Him, “Lord, have mercy on us,” Matthew 20:30. The crowd rebuked them, Matthew 20:31. Evidently, they did not feel these men deserved the attention of the Lord.
This did not stop them, for they continued to cry out, “all the more,” Matthew 20:31. Jesus demonstrates what it means to be a servant. He took time to stop and heal them, Matthew 20:34.
The name of one was Bartimaeus, Mark 10:46-52, which means the son of Timaeus. Both men now join the crowd following Jesus and join in “glorifying God.”
Everyone has heard the story of the “wee little man.” Zacchaeus, a chief publican, a rich man and a citizen of Jericho, wants to see Jesus, Luke 19:1-3. Being small in stature, he climbs into a sycamore tree in order that he might see the Lord, Luke 19:4.
The crowds were by now thronging Christ, and we can understand this little man’s plight. How surprised he must have been when Jesus looked up and spoke to him, telling him that he would now come and visit him in his house, Luke 19:5. This is the only case where Jesus ever invited himself.
It was a joyful occasion for Zacchaeus, Luke 19:6. But how disappointed was the crowd that followed Jesus? They (no doubt many Pharisees) just could not understand why He would go and eat in the house of a publican, a tax collector, Luke 19:7. Jesus constantly disappointed those who were looking for an earthly king with pomp and kingly dignity.
Zacchaeus was among the lost, and since Jesus came to seek and save the lost, it was most fitting for him to visit in the home of this tax “sinner.” The result of the visit was that the man was converted, Luke 19:8, and salvation came to his house, Luke 19:9.
To the very end of His life, Jesus was always teaching, correcting false ideas and presenting truths. Jesus has a moment alone with His disciples in the house of Zacchaeus.
He tells them the parable of the pounds in order to correct some of their false concepts of the coming kingdom he was about to establish, Luke 19:11-27. A nobleman had ten slaves, to whom he gave one pound each, Luke 19:12-13.
He told them to take what they had and do business with it while he was gone, Luke 19:13. This represented the amount a man would make in about four months. The nobleman now goes to a distant country to receive a kingdom, Luke 19:12.
Later on, he returns to reward the faithful and to punish the disobedient and rebellious, Luke 19:13-27. It is similar to the parable of the talents that Jesus would tell a few days later, Matthew 25:14-30.
The parable was directed to those who were thinking He was on his way to Jerusalem to immediately set up His kingdom. Jesus is the nobleman, and the distant country was heaven.
Jesus must die, be raised from the dead and then ascend to His Father in heaven before He would be crowned King. There must be patience, waiting and faithful work in order to receive any rewards. Many would not have the patience necessary when they would see things getting worse for Christ
We are now coming to the last eight days in the life of Jesus, John 11:55-21:1. March 31, A.D. 29 A.D. About forty per cent of the gospels are devoted to these closing days of Jesus.
John, in particular, concentrates on this period in the life of our Lord. Almost half of his twenty-one chapters are devoted to events that occurred after the Lord’s arrival in Bethany.
This will be His last effort to turn the city and its leaders back to God. Never before has He spent as much effort and energy in that city as He will now. John tells us that “the Passover of the Jews was near,” John 11:55. The Passover commemorated the time when God passed over all the Israelites in Egypt who had the blood of a lamb on their doorposts, Exodus 12:1-28.
The ceremonially unclean were not allowed to eat the Passover; thus, huge crowds poured into Jerusalem early for the purifying rituals, which could take several days, John 11:55.
These early arrivals were looking for Jesus, wondering if He would show up for the feast, John 11:56. The raising of Lazarus several weeks before had been well circulated, and this, along with all the other miracles of Jesus, had raised excitement to a feverish pitch.
Also, this was of great concern to the chief priests and Pharisees, John 11:57. They had already plotted to have Him killed. They had given orders that if He were seen, it was to be reported so they might size Him, John 11:57.
Public notices had probably been proclaimed throughout Jerusalem and even in the surrounding villages. While the people in general longed to see Jesus, they thought He might not come to the feast because of the danger of being seized by the Jewish leaders.
According to John’s gospel, Jesus arrived at Bethany six days before the Passover, John 12:1. Bethany was about two miles from Jerusalem. This is where Mary, Martha and Lazarus lived. This is the Lazarus that Jesus had raised from the dead, John 12:1.
He probably arrived on Friday, maybe shortly before sundown at their house. This particular year, the date of the Passover fell on Friday; the day before the Sabbath, Jesus would not have travelled on the Sabbath, thus He must have arrived before the Sabbath, a week before the Passover meal.
He spends the Sabbath day in the little village of Bethany, then Saturday night (April 1), a supper was prepared for Him in the house of Simon the leper, Matthew 26:6-13 / Mark 14:3-9 / John 12:1. We do not know who this Simon was, but he probably was a former leper who had been healed by Jesus.
During the meal, Mary took a jar of nard and began to anoint the Lord, John 12:3. Nard was an expensive rose-red ointment imported from far-off India. It was a mixture of oil and liquid perfume distilled from a rare plant.
It is stated she anointed both His head and His feet, John 12:3. Furthermore, she wiped His feet with her hair, John 12:3. Critics who were observing all of this said it could have been sold for over three hundred denarii and then given to the poor, John 12:4-5. It seems that Judas initiated this criticism, John 12:6.
Jesus knew what they were saying. He also knew something the others did not know. The hour of his death was near. Jesus sees her act of respect as preparing His body for burial, John 12:7.
The fragrance from this broken alabaster box not only filled this house in Bethany but would fill’ the whole world as the story would be repeated many times.
Jesus remarked, “Truly I say to you, wherever the gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her,” Mark 14:9.
Word spread that Jesus and Lazarus were at the feast; thus, crowds came from Jerusalem to see them both, John 12:9. They could not resist the opportunity to see a man raised from the dead after four days in a tomb who was a living witness to the power of Christ.
The result was that many of the Jews believed, John 12:11. However, this only intensified the Jewish leaders’ desire to have Jesus put to death, and also to have Lazarus killed, John 12:10.
This will be a long day for Jesus. He again travels from Bethany to Jerusalem, Matthew 21:12-19 / Mark 11:12-19 / Luke 19:45-48 / Luke 21:37-38. Ordinarily, Jesus would not have been hungry yet.
The Jews normally ate two meals a day. The first was around 10 a.m., and the second was around 6 to 7 p.m. It was still too early for breakfast when he left Bethany, so He became hungry on the way, Matthew 21:18. Some have suggested He may have missed His supper the night before since He left the temple late in the day to return to Bethany.
Jesus notices a fig tree in full leaf, Matthew 21:19. Mark explains that it was not the season for figs, Mark 11:13. But when the leaves became green, this indicates the fruit has appeared, but upon closer examination, there is no fruit, Matthew 21:19.
The fact that He did not know the tree had no fruit is an illustration of His giving up some of His divine prerogatives to come to earth, Philippians 2:6-7. The tree begins to wither, Matthew 21:19, although the disciples will not recognise the result of the curse until the next day, Mark 11:20-21.
Some have wondered why the Lord would use His divine power to do this to an inanimate object. The Lord is not angry at the fig tree. However, this is an unusual miracle.
Before, His miracles were a result of mercy. This miracle was the result of judgment to come. There seems to be a parallel between the fig tree and the people Jesus was trying to reach in Jerusalem.
J. W. McGarvey wrote, “The reader can hardly fail to note how perfectly this fig tree, in its separation from the other trees, its showy pretensions, its barrenness of results, and its judgment typifies the Jewish people.”
With all the great activity associated with their feasts, especially the Passover feast, and all their trips to the temple each year, outwardly they appear very religious and devout, but inwardly they were spiritually barren.
As Jesus proceeds further toward the temple, the first gate he comes to (East Side) leads directly into the temple grounds. This is the outer court called the Court of the Gentiles.
Immediately, he sees pigeons, sheep, oxen, boxes, crates, and tables piled up with Roman coins and much haggling, John 2:14. He overturned the tables of the money changers, Matthew 21:12. Furthermore, he would not allow anyone to carry any merchandise through the court.
It seems the merchants were using the Court of the Gentiles as a kind of shortcut to the road leading eastward toward the Mount of Olives. What a scene this must have been. You have businessmen down on their hands and knees, scrambling to collect their coins that had been scattered across the pavement.
Sheep and goats, and pigeons were scattering everywhere with people trying to get out of their way. On the sidelines, you have the Sadducees, upset that some of their financial gain is about to be lost.
The common people support Jesus as they knew full well of the corruption that took place within the Temple area on such feast days. Quoting from Old Testament Scripture, Jesus told them they had taken God’s house of prayer and had turned it into a den of robbers, Matthew 21:13.
The chief priests and the teachers of the law were infuriated and began to look for some way to kill him, Luke 19:47. But there was nothing they could do at present, especially in broad daylight. If they had tried to take Jesus, they were afraid of the people and what they might do. At night, they did not know where he stayed.
Now that the Court of the Gentiles was cleansed of all the animals and money changers, those who were proselytes (not Jews) can now pray properly. It is no surprise then that a group of Greeks want to talk to Jesus, John 12:20-22.
It is not clear that He actually spoke to them directly. However, He said what they needed to know. Jesus’ reply was that, like a kernel of grain, He must die and rise again, John 12:23-34. Then the time will come when they can be a part of God’s true people (the church).
He now offers a prayer to God. It is intense, full of commitment and very personal. It is as if He said, “Father, I know what is coming, and I don’t want to go through with it.
However, I came to accomplish this, so we must get on with it,” John 12:27-28. God responds to His Son that He will be glorified, John 12:28. It seems that while many heard the voice of God, they thought it was thunder, John 12:29.
We are told that many of the leaders believed in Him, but because of the Pharisees, they would not openly confess their faith in Him for fear of being put out of the synagogue, John 12:42. However, in John 12:43, we learn the real motive.
They loved the praise of men more than the praise of God. How sad! It is so easy to buckle under peer pressure. It takes strong faith to stand up for the truth. This is still true today. It is now late in the afternoon. He and the twelve now return to Bethany, where He will spend the night.
All four gospels tell of this event: Matthew 21:1-11 / Mark 11:1-11 / Luke 19:29-44 / John 12:1-19. Sunday, April 2, A.D. 30. It is Sunday, probably late in the afternoon.
Jesus starts toward Jerusalem, Matthew 21:1, which was two miles away. The Mount of Olives lay between Bethany and Jerusalem, Matthew 21:1. As he reached the crest of the mount, He could get a panoramic view of the city with the temple and its courts.
He sends two of the disciples into the village of Bethphage to secure a donkey with its colt, which they would find tied, Matthew 21:2. If anyone asked why they were taking them, they were to tell them the Lord needed them, Matthew 21:3.
When the animals were brought to Him, he chose the colt which had never been ridden, Matthew 21:7. This would be a fulfilment of Zachariah 9:9 / Matthew 21:5.
As He mounted the colt, the people made a carpet for Him to ride upon from their cloaks and cut palm branches, Matthew 21:8. Then, as Jesus began the descent down the mountain, the crowds broke into jubilant shouts, Matthew 21:9, which would echo from the mountain to the city itself. Surely this means He will now seize control of the nation and set up that glorious kingdom of which the nation had dreamed.
People came out from the city to join in the celebration, waving palm branches and joining in with the praise, Matthew 21:8. They used such phrases as “Hosanna to the Son of David; Blessed is he who comes in the name of the Lord, Blessed is the coming kingdom of our father David; Hosanna in the highest! Blessed is the King,” Matthew 21:9.
Much of this praise came from Psalm 118, one of the psalms sung by pilgrims on their way to Jerusalem. All these phrases had messianic overtones. The word “Hosanna” was an expression of praise. It would be much like our word “Amen.”
Obviously, the Jewish leaders were very upset at what was happening. They admonish the Lord to “rebuke your disciples,” Luke 19:39. Jesus tells them that if they should become silent, then the rocks would begin to cry out, Luke 19:40. Some have wondered why Jesus allowed this enthusiastic demonstration to take place.
Matthew 21:4 tells us He did it to fulfil prophecy. Another reason was that this was part of His final effort to compel Jerusalem (its leaders) to acknowledge Him as the Messiah.
As Jesus drew near to the city, He was overcome with sorrow and began to weep over the future of the city, Luke 19:41. They (leaders) had rejected Him as the Messiah.
They would soon put Him to death. In His lament, He utters a prophecy concerning the future of the city, Luke 19:42-44. This tragic prophecy would be fulfilled in less than four decades when the Roman armies encircled the city in AD. 70.
The city lay under siege by the Roman army for one hundred and forty-three days. Six hundred thousand Jews were slain, and thousands more were captured and carried off to Rome into slavery.
God gave Jerusalem ample time to repent, but they never did. He had come to the city in the person of His Son, but they stubbornly refused to accept Him, in spite of His many miracles and his fulfilled prophecy time and again. Ultimately, the city would suffer for their rejection of its Messiah.
As Jesus entered the city, the blind and lame came to the temple to be healed, Matthew 21:14. When the chief priests and the teachers saw these people being healed and hearing the children shouting, “Hosanna to the Son of David,” They were indignant, Matthew 21:15.
This was just too much. Did he not hear what they were saying? Matthew 21:16. Jesus reminds them of Psalm 8:2, “From the lips of children and infants you have ordained praise,” Matthew 21:16.
What a contrast. On the one hand, you have the people praising the Lord along with the children, and the sick are being healed. On the other hand, you have jealous, angry leaders, blind as to who Jesus was.
They want to put a stop to the whole thing. Instead of melting the hearts of the Jewish hierarchy with all the wonderful things He did, they were more than ever determined to destroy Him.
They were frustrated with His popularity; thus, they were completely out of control, and there was nothing they could do about it. Their resentment becomes even stronger.
We still marvel at their blindness and stubbornness. In spite of all the evidence, they could not see that He was the Messiah. It all goes to show that religious people can be very blind to the truth.
They may think He would now declare himself as the Messiah. But it is not time yet for Him to be crowned King of kings. Jesus was in complete control. He knew exactly what He was doing.
In God’s own appointed time, Jesus would be declared King of kings and Lord of lords. He merely “looked around at everything” and since it is now late in the afternoon, He returns to Bethany where He spends the night with the Twelve.
Tuesday morning, Jesus and the apostles head back to the temple. April 4, A.D. 30. As they pass the fig tree Jesus had cursed the day before, Mark 11:20, Peter exclaims, “Rabbi, look, the fig tree you cursed has withered,” Mark 11:21.
A dead tree usually takes days to be noticed. Peter is amazed it has withered so quickly. Jesus uses their curiosity to declare that they could pray and achieve great things, Matthew 21:22-25. Even though the Jewish leaders were opposed to the gospel, such obstacles can be overcome through faithful prayer.
Arriving at the temple, the crowds begin to gather around to hear Him, Matthew 21:23-27 / Mark 11:27-33 / Luke 20:1-8. Also present are the chief priests (Sadducees), teachers of the law (Pharisees), and the elders (local leaders), Mark 11:27. They have come to test and trap Him. They begin by asking, “By what authority are you doing these things?” Mark 11:28.
No doubt their immediate thoughts are the cleansing of the temple and Sabbath healing. Jesus answers their question with a question, Mark 11:29. This was common practice in their discussions. Even in a synagogue service, it would not be unusual to interrupt a speaker with a question.
Jesus’ question was about the authority of John the Baptist: did his authority come from heaven or from men? Mark 11:30. They have a little private discussion before answering.
If they say from heaven, then why did they reject John and Jesus, since John gave his stamp of approval on Jesus? Mark 11:31. On the other hand, if they were men, they might find themselves being immediately stoned, Mark 11:32.
The common people believed in John and associated him with Jesus; So, they did not answer Jesus’ question. They said, “We don’t know.” Mark 11:33. Jesus responds in kind by saying, “Neither will I tell you,” Mark 11:33. Jesus does not let the matter drop, however. He presents three appropriate parables.
A landowner planted a vineyard, Matthew 21:28-32. It was well laid out. It had a wall around it, a winepress and a watch tower, Matthew 21:33. He rents it out to tenants and goes on a long journey, Matthew 21:31.
At harvest time, servants are sent to collect some of the fruit, Matthew 21:34. He would collect from twenty-five to thirty per cent of the proceeds earned. The tenants beat one, killed another and stoned a third, Matthew 21:35. Other servants were sent, but they were treated in the same way, Matthew 21:36.
Finally, the owner decides to send his son. Surely they will respect him, Matthew 21:37. Instead, they kill the son, taking his inheritance, Matthew 21:38-39. The behaviour of the tenants was scandalous!
Since the owner did not come but only his son, they must have concluded he was dead, so they will take this opportunity to get everything for themselves. Since no landowner will put up with this kind of behaviour, he will destroy them and replace them with tenants who will respect him, Matthew 21:40-41.
One can hardly miss the meaning of this parable, but evidently, his critics missed its application. Jesus now introduces Psalm 118:22. “The stone which the builders refused is become the head stone of the corner,” Matthew 21:42.
Jesus is the rejected stone. While the Jews would reject Him, He was God’s precious cornerstone. The wicked tenants who beat and killed the prophets sent to them are the Jews. Now God is sending His own Son, but already they are plotting to kill Him.
Again, they are unable to apply the parable, but they knew He must be talking about them. God will give the kingdom to those who will repent and respect Him, Matthew 21:43-44. (It would be the tax collectors and prostitutes who would believe and repent.)
Eventually, this will include the Gentiles. The implications of the parable are more than they can stand. They are insulted but can’t do anything about it at the moment, Matthew 21:45-46.
A king prepares a wedding banquet for his son, Matthew 22:1-14. Servants are sent to invite guests, but they refuse to come, Matthew 22:1-3. He sends more servants to explain all the good things that awaited them, Matthew 22:4.
However, they turned a deaf ear, Matthew 22:5. One went to his field and another to his business, Matthew 22:5. The rest seized the servants, mistreating and killing them, Matthew 22:6. The king is enraged. It is no wonder he sent his army to wipe out their city, Matthew 22:7.
Other guests are invited, Matthew 22:9. The king had a banquet hall and plenty of food waiting to be eaten, Matthew 22:9. So all that could be found, both good and bad, came, Matthew 22:10.
This would include the tax collectors and the sinners. One guest did not have a wedding garment on, Matthew 22:11. Kings often provided wedding garments for their guests, Matthew 22:12.
He is cast out not because he is unworthy, but because everyone else was unworthy too, Matthew 22:13. He was cast out because he refused to honour the requirement for such an occasion. God’s blessings can only be received on His terms and not on ours.
Matthew 22:14 explains much. The messengers in the parable are the prophets who were rejected and killed. Their preaching was the invitation. Most refused to listen, but some heard and obeyed.
Four questions are now asked: Matthew 22:15-46 / Mark 12:13-37 / Luke 20:20-44. The first three are asked by Jesus’ opponents, representing the Herodians, Sadducees, and Pharisees. Each will try to formulate a question designed to trap Him.
The Pharisees and Herodians (who don’t like each other) do get together to present the first question. With flattery, they appear to be sincere, Matthew 22:15-16.
They say you are a man of integrity, you teach accurately, and you are not swayed by men. “Should we pay taxes to Caesar or not?” Matthew 22:16-17. If Jesus says no, the Herodians would have reported Him to the Roman authorities, and he could have been declared a rebel against the Roman government. If he said yes, the people would resent Him as they hated Roman taxation.
A Messiah is supposed to drive the Romans out of their country anyway. Certainly, he would not tolerate taxation. Jesus simply holds up a coin and asks Whose picture is on it? Matthew 22:18.
His answer is simple. Give Caesar what belongs to him and give to God what belongs to Him. Matthew 22:21. In less than fifteen seconds, Jesus completely dismantles their question.
Next, the Sadducees pose a question involving whether there is a resurrection, Matthew 22:18. Sadducees did not believe in a resurrection. They said seven brothers have all been married to the same woman, Matthew 22:24-27.
As each one would die, the next in line would marry the widow of the former brother. So, if there is a resurrection, whose wife will she be in the resurrection? Matthew 22:18.
They hoped to cause Him to deny there is a resurrection by presenting a ridiculous situation. He told them they were in error because they did not know the Scriptures or the power of God, Matthew 22:19.
In the resurrection, there will be no marriage, Matthew 22:30. Our spiritual bodies will be different from our physical bodies. We will be like the angels who do not marry.
As to a resurrection, Jesus tells them what Moses said that God had said to him. “I am the God of Abraham, the god of Isaac, and the God of Jacob. God is not the God of the dead, but of the living,” Matthew 22:31-32. This quotation is from Exodus 3:6.
The Sadducees said dead men vanish into nothingness. But God said, “I am” (present tense). He is not the God of nothing. He is the God of living people. The people were astonished by what Jesus said, Matthew 22:33. The Sadducees would not try any more trick questions on Jesus again.
Next, one of the teachers of the law poses a question. “Which is the most important commandment?” Matthew 22:34-35. This was a common debate among the Pharisees. There were six hundred and thirteen Old Testament commands and innumerable oral traditions. Jesus gives a two-part answer.
1. He quotes Deuteronomy 6:5, “You shall love the Lord your God with all your heart, with all your soul, and with all your mind.” Matthew 22:37.
2. He quotes Leviticus 19:18, “You shall love your neighbour as yourself,” Matthew 22:39.
The teacher commended Jesus on His answer, agreeing with the Lord. Jesus told him he was not far from the kingdom, Mark 12:34. Jesus now has a question for them. “What do you think about the Christ (Messiah)? Whose son is He?” Matthew 22:41-42.
They answered David, Matthew 22:43, which was correct, but it was incomplete. Jesus now follows the first question with a second. “How then does David in the Spirit call him `Lord’, saying: The Lord said to my Lord, sit at My right hand till I make Your enemies Your footstool?” Matthew 22:43-44. This quotation is from Psalm 110.
The first “Lord” mentioned was God, the Father. The Jews believed that the second “Lord” was the Messiah. Jesus now concludes, “If David then calls Him ‘Lord,’ how is He his Son?” How can the Christ (Messiah) be both the son of David and his Lord? Matthew 22:45.
No one could answer, Matthew 22:46. This must have been a serious embarrassment and a shock to these “Bible scholars” to realise how little they knew about the basics of their faith. They ask no more questions.
It is still Tuesday, probably late in the afternoon. Jesus has now concluded His discussion with His critics at the temple, Matthew 23:1-36 / Mark 12:38-40 / Luke 20:45-47 / Luke 11:37-54.
Probably some have left, but the crowds continue to linger. Jesus turns to them and begins to rebuke the Pharisees. After warning the disciples about them, he delivers a series of seven “woes.”
Jesus said that the Pharisees and teachers of the Law sit in Moses’ seat, Matthew 23:3. There was actually such a seat in each synagogue, which represented Moses’ seat. It was a prominent seat. The one in this seat represented Moses and the law. Jesus said that while you must do what they say (Moses’ Law), don’t do what they practice, Matthew 23:3.
Their practice was to place heavy loads of traditions on others, but they would not so much as lift a finger to help anyone, Matthew 23:4. The primary goal of a Pharisee was to get attention. They wore “phylacteries”, Matthew 23:5, which were small boxes worn on the forehead and left arm. Inside, they held miniature scrolls of Scriptures.
They made these boxes larger than usual so they would be noticed. They also enlarged the “borders of their garments,” Matthew 23:5. This has reference to the prayer tassels at the edges of their robes.
The Pharisees made them extra-large so they would be easily recognised. They wanted to be recognised on the streets and saluted by titles such as “Rabbi,” “Teacher,” or even “Father”, Matthew 23:6-9.
In six of the seven woes, Jesus calls the Pharisees “hypocrites,” Matthew 23:13 / Matthew 23:15 / Matthew 23:23 / Matthew 23:25 / Matthew 23:27 / Matthew 23:29. A hypocrite, literally, was an actor who put on a false front.
In the first woe, Jesus said they were not interested in entering the kingdom, and they did everything they could to keep others out, Matthew 23:14. They openly opposed Jesus, His teachings and even His miracles.
They intimidated those who believed in Jesus, even threatening to excommunicate them from the synagogues. This frightened many people away from the kingdom.
The second woe pertained to their practice of proselytising pagans and then imposing their system of legalism on them, Matthew 23:15. The result was that the proselytes became more extreme than their teachers, the Pharisees.
The third woe has to do with swearing. They could swear by certain things and not be held accountable, Matthew 23:16. If they swore by other things, then they were obligated to keep their oath, Matthew 23:16-22.
In His Sermon on the Mount, Jesus said not to use oaths at all, Matthew 5:33 / Matthew 5:37. Let your yes be yes and your no, no. The Christian is to be an honest person whose word can be depended on without any special oaths.
The fourth woe applied to their tithes. They even tithed the herbs from their gardens, Matthew 23:23. While doing this, they were leaving out the really important things, such as justice, mercy and faithfulness, Matthew 23:23. They would strain out a gnat and then turn around and swallow a camel, Matthew 23:24.
The fifth woe involved their concern about their outward appearance. They were more concerned with what people saw on the outside than what God could see on the inside, Matthew 23:25-26.
The inner life, which determines what we really are, was totally ignored in order that they might outwardly appear pious and devout, receiving honour from their peers and followers.
The sixth woe has to do with how they could contaminate their followers. The Old Testament declared anyone unclean who touched a dead body, Numbers 19:16.
They extended this beyond a dead body to coffins and even touching tombs, Matthew 23:27-28. Before the Passover, crews would whitewash all the sepulchres so that an innocent pilgrim would not step on or touch a burial place.
Jesus calls the Pharisees “whitewashed tombs”, Matthew 23:27, which on the outside look attractive but inside are filled with the bones of dead men, Matthew 23:27.
They were meticulous with their outward show of piety and rituals of cleansing without feeling any obligation to love their neighbour or be merciful to the poor, help their aged parents, or the infirm, etc. Thus, those who admired them would eventually end up in as bad a shape as the Pharisees.
The last and seventh woe pertained to their murderous ways. They said that if they had lived in the days of the prophets, they would never have killed any of the prophets as their forefathers did, Matthew 23:29-32. Yet at that very moment, they were plotting to kill Jesus.
Jesus ends this discourse by calling them “snakes, brood of vipers!” Matthew 23:33. Not only will they kill Jesus, but they will seek to kill all those who will come after him, preaching the Gospel, Matthew 23:34.
The book of Acts testifies to the persecutions suffered by the early Christians beginning soon after the day of Pentecost. Paul is a perfect example of this, as he fled from Jewish mobs time and again, who were intent on killing him. Jesus again laments over the city of Jerusalem. His words are almost identical to Luke 13:34-35.
Jesus commends a poor woman who is a widow for her giving, Mark 12:41-44 / Luke 21:1-4. He had sat down opposite the place where the people put their offerings, Mark 12:41.
This unassuming widow put in two mites, Mark 12:42, which had very little value. There is more than meets the eye here. No doubt many passed by who put in much more than she did, Mark 12:43.
The difference was that she gave all she had, Mark 12:44. She may not have had money to buy food with. But she is not afraid to give all she has because she was totally dependent on God’s care for her. Thus, Jesus said she had “put in more than all those who have given into the treasury,” Mark 12:44, because she had given her very livelihood.
Tuesday had been a good day for the Lord from the standpoint of His disciples. He had withstood the attacks by the religious leaders. He had stopped them in their tracks so that they were unable to further argue with Him.
Perhaps His disciples were feeling good as they were leaving the temple to return to Bethany. They envisioned Jesus setting up His kingdom. This would mean He would also be in control of the temple with all its adjacent buildings.
Seemingly with pride, they pointed out many of these buildings to Him, Matthew 24:1-3 / Mark 13:1-4 / Luke 21:5-7. To their surprise, even shock, He told them that not one stone would be left upon another, Matthew 24:1-2.
The temple was reconstructed by Herod the Great and took many years to rebuild. Huge stones were used in rebuilding it, and no doubt it appeared to be a strong building that would stand for a long time. When they reach the Mount of Olives, they ask him two questions.
1. When will the temple be destroyed? Matthew 24:3.
2. What will be the sign of Your coming and the end of the age? Matthew 24:3.
Jesus tells of certain signs which will precede the destruction of Jerusalem. There will be false teachers who will come in His name, Matthew 24:4-5.
There will be many wars, famine, diseases and earthquakes, Matthew 24:6 / Mark 13:7-8. Many Christians will be persecuted and killed, Matthew 24:9. The gospel will also be preached throughout the world, Matthew 24:14. Secular history verifies these events. Then will come the “abomination of desolation,” Matthew 24:15.
Daniel had prophesied many years before while in Babylonian captivity. This had reference to the coming of the Roman army, which would destroy the city and desecrate the temple area in A.D. 70. Seeing the approaching Roman army, Jesus warns the disciples who lived in Jerusalem to get away immediately.
They are not to take time for trivial matters. Don’t even return to your houses to collect things, Matthew 24:17-18. Pray that it does not happen in the winter when travelling would be difficult, Matthew 24:20.
History reveals that for some unknown reason, there was a suspension of the siege of Jerusalem by the Roman General for a short period. This gave all Christians an opportunity to escape. They went to Pella in Perea and thus escaped the terrible destruction of the city and its people, Matthew 24:16.
Jesus ends His answer to their first question with a warning. “Assuredly, I say to you, this generation will by no means pass away till all these things are fulfilled,” Matthew 24:34.
He spoke these words in April of A.D. 29, and the Roman siege began on August 10, A.D. 70, about forty years later. The city was completely encircled by the Romans and starved out.
Thousands perished from starvation, and thousands died in the terrible massacre when the walls of the city were breached. The temple was completely destroyed. God’s divine retribution came upon the city for its blatant rejection of the prophets and now Jesus, and finally their rejection of the gospel and the church.
Jesus next answers the second question about the end of time. He begins by saying, “But of that day and hour no one knows, no, not even the angels of heaven, but My Father only,” Matthew 24:36. Mark adds, “Neither the Son” knows, Mark 13:32. This knowledge belonged to God alone while His Son was in the flesh. There would be no signs to let man know that the end of time is due.
It will be like in the days of Noah. It will be sudden and without warning, Matthew 24:37-39. People will be working side by side, and suddenly they will be parted, Matthew 24:40-41.
This obviously refers to the separation of good and evil (sheep and goats), Matthew 25:31-40. He warns, “Watch therefore, for you do not know what hour your Lord is coming,” Matthew 24:42.
Jesus employs a parable as to who is wise, Matthew 24:43-51. The answer is he who is alert and ready. Weeping and gnashing of teeth denotes bitter agony, pain and rage that will be experienced by those who are unprepared, Matthew 24:51. A terrible day for the unprepared, but a great day for all those who are ready for His coming.