Jesus Enters Jerusalem As its King, Is Challenged, Challenges His Opponents Back In Return, Reveals His Sonship, And Finally Declares Himself to Be Not Only David's Son But David's Lord (21:1-22:46).
Having laid the basis for His Kingship in what has gone before Jesus now publicly makes clear His claim, by riding into Jerusalem in order to indicate that He has come as its King. This claim will later be consolidated in a further three stages when He will:
Proclaim Himself as not only David's son but David's Lord (Matthew 22:41-46).
Declare to His opponents that from now on His heavenly Rule will be continually revealed before all (Matthew 26:64).
Assure His disciples that He has been enthroned in Heaven and given all authority in Heaven and earth, and will as a result send His disciples out to establish His Rule worldwide with the promise of His ongoing presence with them (Matthew 28:18-20).
Thus the emphasis from now on in regard to the Kingly Rule of Heaven is His coronation as King after His resurrection in order to further advance His Kingly Rule already revealed on earth, in spite of the opposition of men and of Satan.
Prior to this we have been studying the process that led up to this point:
In chapter 1 His royal genealogy was made clear, and the fact that He would save His people from their sins (Matthew 1:21).
In chapter 2 His recognition as King by Gentiles was confirmed, and the final fulfilment of God's deliverance of His people from Egypt was guaranteed in Him as God's Son (Matthew 2:15).
In chapter 3 His forerunner prepared the way, announcing the coming of the Kingly Rule of Heaven, and of the Coming One and His giving of the Holy Spirit (Matthew 3:11) as God's beloved Son (Matthew 3:17).
In chapter 4 He turned down the opportunity of making His Kingly Rule an earthly Kingly Rule, based on human methods, and began to proclaim the nearness of His Kingly Rule (Matthew 4:17) as the Coming One (Matthew 4:15-16), a Kingly Rule which was revealed as having now arrived as manifested in His might works and preaching (Matthew 4:23).
In Chapter s 5 to 15 He made clear the nature of the Kingly Rule of Heaven (5-7; 13), and His own unique authority and power (Matthew 21:8-12), the way in which His Kingly Rule was to be established (10, 13), and the fact that His Kingship was based on His being the all-powerful but all-suffering Servant of the Lord, something especially manifested through His wonderful works (Matthew 8:17) and His powerful preaching which would include the Gentiles (Matthew 12:17; Matthew 14-15). In Him the Kingly Rule of God had come with power (Matthew 12:28).
In Chapter s 16-18 He is manifested as the Messiah Who must suffer (Matthew 21:16) and the glorious Son of God (Matthew 21:17), declares the foundation of His new ‘congregation' (Matthew 16:18) and lays down its foundation principles (Matthew 21:18).
In chapter 19-20 He has demonstrated the basics of the new age that He has brought in. Now He will enter Jerusalem in triumph, hailed by those who represent His new congregation, preparatory to His own coming coronation by His Father as Lord and Christ (Acts 2:36; Matthew 28:18), in spite of all that man can do. Of this Matthew 28:18-20 is the climax, when being granted all authority in Heaven and earth He will send out His disciples to establish His Kingly Rule over the nations.
This Section from Matthew 19:3 to Matthew 22:46 which we are now considering, of which this entry into Jerusalem is an integral part, commenced in part 10 of the Commentary. It was analysed in full as follows:
a Jesus' testing commenced with a question about divorce (Matthew 19:3).
b Jesus questions the Pharisees about what the Scriptures say. Scripture has demonstrated that God is the Creator and Lord over all, and that man cannot change what God has in His sovereignty declared, that a man and woman are to cleave together and become one flesh, which no man is to put asunder. Their relationship is unique. Thus His coming and His Kingly Rule introduce a new sanctity to marriage (Matthew 19:3-6).
c Jesus deals from Scripture with the question of the permanence of marriage on earth, and insists on an unbreakable oneness in the family (Matthew 19:7-9).
d Jesus indicates the great change that has now taken place with regard to marriage in the light of the presence of the Kingly Rule of Heaven. On the other hand marriage is no longer to be seen as the central foundation of the new Kingly Rule or as all important. For some there is a better way (Matthew 19:7-12).
e Jesus receives the little children and declares that of such is the Kingly Rule of Heaven. This is what being in the Kingly Rule of Heaven is all about. It is those who are like little children who reveal the image of God. And this in direct contrast with a rich young man approaching maturity who rejects eternal life because of his riches, raising the whole question of what must be given to God. The lesson is that those who have childlike hearts will gather to Jesus under His Kingly Rule while the worldly wise will go away sorrowful (Matthew 19:13-22).
f Men are now therefore faced with a choice about how they will view riches, and should consider that shortly He will sit on the throne of His glory with His Father, at which point His Apostles will take up their royal responsibilities on earth, overseeing the new ‘congregation' of the new Israel, when all who have followed Him on His terms, forsaking all for the sake of the Kingly Rule of Heaven, will be richly rewarded, firstly in this life and then by receiving eternal life (Matthew 19:23-29).
g To this end He proclaims the parable of the householder who sends out labourers into his vineyard (compare Matthew 9:37-38), whose labours would gradually build up until evening comes, when those who have faithfully worked in His vineyard will be rewarded equally (Matthew 19:30 to Matthew 20:16).
h Jesus declares that He will face death as a result of the machinations of the Chief Priests and Scribes and this is in direct contrast with the perverse reaction of ‘two sons' from among His disciples who are seeking glory (the sons of Zebedee), but who will instead learn of the suffering and humble service that awaits them. They have misunderstood His teaching about the thrones (Matthew 20:17-23).
i The twelve hear of the attempt of the two sons of Zebedee to obtain precedence, and react with indignation. They are all advised that if they would have precedence it will not be by seeking thrones but by seeking who can serve to the greatest extent, something of which He is the prime example as He gives Himself for the redemption of ‘many' (Matthew 20:24-28).
j Jesus heals the blind men who call Him the Son of David (Matthew 20:29-34).
k Jesus enters Jerusalem in humility and triumph and purifies the Temple (Matthew 21:1-13).
j The blind and the lame are calling Him the Son of David and He heals them (Matthew 21:14-17).
i The twelve see what happened to the fig tree and react by marvelling. They are advised that if they have faith nothing will be impossible to them. Here is how they can truly have precedence, by the exercise of true faith. It is now up to them (Matthew 21:18-22).
h Jesus' authority is questioned by the Chief Priests and the Elders of the people and in return He challenges them in terms of ‘two sons' who reveal what the future holds (Matthew 21:23-32).
g The second parable of the householder and in which those who had faithlessly worked in His vineyard, slaying His servants and His Son, will be ‘rewarded' accordingly. They too will be treated equally (Matthew 21:33-46).
f The parable of the wedding of the King's son, when those who are His, coming from the highways and byways will share His blessing, while those who refuse to come on His terms, putting on suitable garments, will be cast into outer darkness and will weep and gnash their teeth, for ‘many are called but few are chosen' (Matthew 22:1-14).
e Jesus is faced with a question about whether to pay tribute to Caesar and declares that it is now time that they remembered that they were made in the image of God, and that they give to Caesar what belongs to Caesar and to God what belongs to God. They marvel, and leave Him, and go their way (Matthew 22:15-22).
d Jesus deals from Scripture with the question of the lack of marriage in Heaven and the certainty of the resurrection. In the final analysis marriage will be no more (Matthew 22:23-33).
c Jesus testing finishes with a question about what is central in the Law and He cites Scripture in order to declare that love of God, together with love of neighbour, binding all together as one, is central to all Law, and basic to His new Kingly Rule, and thus seeks to inculcate an unbreakable oneness (Matthew 22:34-41).
b Jesus questions the Pharisees about what the Scriptures say. Scripture has declared the Messiah to be David's Lord, He cannot be merely David's son, and His relationship to God is unique. Thus man must not oppose what God has sovereignly declared about the Messiah (Matthew 22:42-45).
a Jesus testing finishes with no one daring to ask Him any more questions (Matthew 21:46).
Note that in ‘a' Jesus began to be tested, and in the parallel He ceased to be tested. In ‘b' He questioned the Pharisees about what the Scriptures say and declared that mankind cannot oppose what God has sovereignly declared about the oneness of man and woman in marriage, and their unique relationship, and in the parallel He will question the Pharisees about what the Scriptures say and declares that mankind cannot oppose what God has said about the Messiah, and His unique relationship with God. In ‘c' Jesus dealt with the permanence of marriage on earth and its importance in ensuring the unity of the family, and in the parallel He will deal with the question of loving God and neighbour, thus ensuring the unity of His people. In ‘d' He revealed that marriage is no longer incumbent on all and that it is permissible to refrain from it for the sake of the Kingly Rule of Heaven, and in the parallel He will deal with the question of its non-existence in Heaven and its significance as regards the resurrection. In ‘e' the attitudes of young children, (who are the pattern for living in the image of God), and of a worldly wise young man, are contrasted, especially their attitudes towards the Kingly Rule of Heaven and to God, and that especially in relation to wealth, and in the parallel the attitude of those who question about the tribute money, who are also worldly wise, will be challenged. Both raise questions as to how to live in the image of God, and what to do with wealth, and status in the Kingly Rule of Heaven. In ‘f' men were faced with a choice about riches, but should consider that one day He will sit on the throne of His glory when all who have followed Him on His terms will be rewarded and will finally receive eternal life, for ‘those who are last will then be first, and those who are first will be last', while in the parallel we will have described the parable of the wedding of the King's son when all those who are His will share His blessing, while those who refuse to come on His terms will be cast into outer darkness and will weep and gnash their teeth, for ‘many are called but few are chosen' In ‘g' we had the parable of the householder and the faithful workers in his vineyard, ‘the last will be first', and in the parallel we will have the parable of the householder and the faithless workers in the vineyard, where the first will very much be last. The latter are workers are being replaced by the former. In ‘h' the attitude of the Jewish leaders towards Jesus was described and two sons were used as examples in order to bring out what the future holds, and in the parallel the attitude of the Jewish leaders towards Jesus' authority will be described, and two sons will be cited as examples of what the future holds. In ‘i' we had the reaction of the twelve to the rebuking of James and John, and Jesus' advice as to what they should rather do in order to gain precedence, that is, seek to serve, and in the parallel we will have their reaction to the cursing of the fig tree, the latter being a parabolic rebuke of Israel, and what they are to do in order to gain precedence, demonstrate their outstanding faith. In ‘j' the blind men called Him the Son of David and were healed (their eyes have been opened), and in the parallel the blind and the lame will call Him the Son of David and will be healed (it is His enemies who are thus blind). Centrally in ‘k' Jesus will enter in humble triumph into Jerusalem, which stresses the central feature of the section, the revealed Kingship of Jesus which is about to burst on the world (compare Matthew 28:18-20). It is this last with which we will now commence.
‘And when they drew near to Jerusalem, and came to Bethphage, to the mount of Olives,'
The journey from Jericho having been completed, Jesus and the disciples settled down in their camp which was established by Bethphage, and near Bethany, on the Mount of Olives. The Mount of Olives was the Mount that towered over even the Temple Mount and gave a panoramic view of the city. It was connected in Jewish minds with the eschatological future (Zechariah 14). At that point Jesus then apparently visited the home of Martha and Mary in Bethany and raised Lazarus from the dead (John 11). But the concentration of the Synoptic evangelists was rather on the momentous entry into Jerusalem and they wanted no distraction from it. They were more used to such miracles than we are and at this stage they wanted all attention to be on the entry of the King. It was from Bethany that they would proceed to enter Jerusalem via Bethphage.
Matthew 21:1-2 ‘Then Jesus sent two disciples, saying to them, “You go into the village that is just by you, and immediately you will find an ass tied, and a colt with her. Loose them, and bring them to me.” '
Jesus intended to make a grand entry, and for that purpose He sent two of His disciples to the nearby village (probably Bethphage) where they would, on first entering the village, find an ass and her colt tethered. They were then to loose them and bring them to Jesus.
It is very possible that the mother ass was tethered there, along with her youngish colt, available for hire by travellers, a regular practise in villages on the outskirts of Jerusalem. The site at the edge of the city would be seen as suitable for the hire of such animals and the colt would also have been reared with that in view, even though it was still young enough never to have been ridden. Most would not want to try to ride an untried colt. But in the event, if the disciples did intend to bring the colt, it would be expected that the mother ass would accompany the colt, if only to keep it from becoming too nervous. Such asses, accompanied by their colts, were a regular sight around Jerusalem.
Jesus' intention was in fact to use the untried, unridden colt, for this use of something previously unridden had a religious significance. It indicated either sacred use or use by royalty. (See Numbers 19:2; Deuteronomy 21:3; 1 Samuel 6:7; 2 Samuel 6:3). We can also compare here Genesis 49:10-11 where an ass's colt, which was tied up, was connected with the coming King who would win the obedience of the people, and there it was followed by the ancient equivalent of the Messianic banquet, the feast of good things. Thus to ride into Jerusalem on an untried asses colt would have deep religious significance.
Much has been made of the fact that Matthew mentions two animals, but we have already had cause to notice that Matthew regularly takes notice of companions where the other evangelists do not. This was probably firstly because he was an eyewitness who vividly remembered the detail and noticed such things, and secondly possibly because he himself had been somewhat ostracised when he was younger and was therefore sensitive about the importance of companionship.
But, as we have seen, in this case the fact that there were two asses makes sense, for Jesus' intention was to ride in on an ass which had never been ridden (Mark 11:2; Matthew makes the same thing clear by the quotation below which refers to the asses colt) and was therefore still with its mother. Riding into Jerusalem in this way would be a symbol of His unique holiness. We can compare how the Ark was similarly carried into Jerusalem on ‘a new cart' (2 Samuel 6:3; 2 Samuel 6:17). But the fact that the ass had never been ridden indicated that it was youngish colt, and it was typical of Jesus' humanity that He would not separate the colt from its mother unnecessarily. Thus He had arranged for the mother ass to come as well. It was quite normal for an ass and its colt to go around together. (Had she been left tethered she would have made desperate attempts to follow her colt). This detail confirms that all this was by prior arrangement so that Jesus knew the full circumstances. The suggestion that Matthew's Hebrew and knowledge of Hebrew poetry was so bad that he mistook the meaning of Zechariah's prophecy is simply to underestimate Matthew and can be dismissed for what it is, totally unnecessary. It is in fact clear that Matthew was a competent Hebraist.