📅 January 19: Matthew 21 - Jesus' Triumphal Entry and Authority Challenged

Daily Bible Readings January
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:date: January 19: Matthew 21 - Jesus’ Triumphal Entry and Authority Challenged

Reflecting on Jesus’ Kingship and His Challenge to Religious Authority

:earth_africa: Introduction

On January 19th, our reading takes us through Matthew 21, a chapter filled with significant events in Jesus’ ministry. From His triumphal entry into Jerusalem to the cleansing of the temple and His parables, this chapter offers deep insights into Jesus’ authority and His challenge to the religious status quo.

:herb: Triumphal Entry into Jerusalem

Matthew 21 opens with Jesus’ triumphal entry into Jerusalem, an event that fulfills Old Testament prophecy and symbolizes His kingship. This momentous occasion, marked by the crowd’s praises, signifies Jesus’ role as the Messiah.

:scroll: Key Verse: “This took place to fulfill what was spoken through the prophet: ‘Say to Daughter Zion, ‘See, your king comes to you, gentle and riding on a donkey.’” — Matthew 21:4-5

:dove: Cleansing the Temple

Jesus’ cleansing of the temple is a powerful demonstration of His authority and His commitment to restoring the sanctity of worship. His actions and words challenge the commercialization of religion and call for true devotion.

:scroll: Key Verse: “‘My house will be called a house of prayer,’ but you are making it ‘a den of robbers.’” — Matthew 21:13

:sparkles: Key Themes and Reflections:

Jesus as the Promised Messiah: The triumphal entry highlights Jesus as the fulfillment of messianic prophecies and the embodiment of God’s promise.

Authority and Reform: Jesus’ actions in the temple reveal His authority over religious practices and His desire to reform and purify worship.

Parables and Teachings: The parables Jesus tells in this chapter, like the Parable of the Two Sons, emphasize the importance of genuine obedience and repentance.

:bulb: Today’s Application:

Consider the significance of Jesus’ entry into Jerusalem and what it symbolizes about His kingship. Reflect on the areas of your life that might need ‘cleansing’ or reformation to align more closely with Jesus’ teachings.

:mag: Hidden Gem:

Did you know? The choice of a donkey for Jesus’ entry into Jerusalem, as opposed to a warhorse, symbolizes peace and humility, contrasting with earthly notions of kingship.

:thought_balloon: Reflective Q&A:

:earth_africa: Matthew 21: Jesus’ Authority and Teachings

:question: Understanding Jesus’ Kingship: How does the triumphal entry deepen our understanding of Jesus as the Messiah?

A: The triumphal entry, fulfilling ancient prophecy, helps us understand Jesus as a king who brings peace and salvation, challenging our traditional views of power and leadership.

:question: The Significance of Cleansing the Temple: What message does Jesus convey through His actions in the temple?

A: By cleansing the temple, Jesus emphasizes the importance of sincere worship and condemns practices that corrupt or exploit religious spaces. It’s a call to prioritize spiritual integrity over outward rituals.

:speech_balloon: Join the Discussion:

How does Matthew 21 influence your perception of Jesus’ authority and His approach to religious practices? Share your thoughts and insights in the comments below!

#Matthew21 #Jesus #Messiah #BibleStudy #SpiritualJourney #NewTestamentReading

:date: Continue Exploring Matthew: Join us tomorrow as we delve further into Jesus’ teachings and actions in the book of Matthew.

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Matthew 21
The Lord has set his face to go towards the climax of his life. As his ministry drew to its close, Yahshua returned once more to Jerusalem, rightly acclaimed as king, in spite of his enemies. He moved from Jericho, through the valley of Bethphage, through Bethany, to the Mt. of Olives, there to deliver his last great public discourse, recorded in ch. 24. As he came over the Mount of Olives riding the ass’ colt, the people expressed praise prophetic of his future status as King of Kings and Lord of Lords, the Saviour of the World (see Rev. 19:16; 22: 7:12, 20). • The chapter sets out: • [1] Christ entered Jerusalem: vv. 1-11. • [2] He drove out those who profaned the temple: vv. 12-17. • [3] The barren fig-tree was cursed: vv. 18-22. • [4] Yahshua spoke in the temple: vv. 23-27. • [5] He outlined the parable of the two sons: vv. 28-32. • [6] The parable of the wicked husbandmen: vv. 33-46. • The chapter opens in vv. 1-11 with a typical fulfilment of the vision described by the prophet Zechariah (ch. 9:9). But at this time Christ appeared in his meekness, and not in his great majesty and glory. As meekness and outward poverty in the ministry of salvation were fully seen in Zion’s King, and marked his triumphal entrance to Jerusalem, how wrong was the covetousness, ambition, and the pride of life seen in Zion’s citizens! They brought the ass, but Yahshua did not use it without the owner’s consent. • The chief priests and the elders afterwards joined with the multitude that abused him upon the tree; but none of them joined the multitude on the hill of Olives that did him honour. Those who take Christ for their king, must lay their all under his feet. • The word “Hosanna” signifies, “Save now,” and it was accompanied with the plea: “we beseech thee! Blessed is he that cometh in the name of Yahweh!” (See citation of the Passover psalm, Psa. 118:26). But of how little value is the applause of the thoughtless people! The changing multitude join the popular cry of the day, whether it be Hosanna, or Crucify him! Multitudes often seem to approve the gospel, but few become consistent disciples. When Yahshua came into Jerusalem all the city was moved (a better word here is ‘agitated’). Some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ’s Kingdom. • In vv. 12-17 Christ found some of the courts of the temple turned into a market for cattle and things used in the sacrifices, and partly occupied by the mercenary money-changers. They had brought commercial transactions into the sphere of Yahweh’s worship; they had indulged in professional business activities in the precincts of holiness to Yahweh. This is the second time that he inspected the temple and found it spiritually leprous, and acted as the priest would have to do when inspecting a leprous house. The Master drove them from the place, as he had done at his entering upon his ministry (Jn. 2:13-17) .• His works testified of him more than the hosannas; and his healing in the temple was the fulfilling of the promise, that the glory of the latter house should be greater than the glory of the former. If Christ came now into many parts of his visible ecclesia, how many secret evils he would discover and cleanse – by violent action if necessary! And how many things daily practised under the cloak of religion, would he show to be more suitable to a den of thieves than to a House of Prayer. • In vv. 18-22 the cursing of the barren fig-tree represents the state of hypocrites in general, and so teaches us that Christ looks for the power of Truth in those who profess it, and the savour of it from those that have the show of it. His just expectations from flourishing professors are often disappointed; he comes to many, seeking fruit, and finds leaves only. A false profession commonly withers in this world, and it is the effect of Christ’s curse. The fig-tree that had no fruit, soon lost its leaves. This represents the state of the nation and people of the Jews in particular. The Lord Yahshua found among them nothing but leaves, representing the activity of ritual, but not of faith. And after they rejected Christ, blindness and hardness grew upon them, till they were undone, and their place and nation rooted up. The Lord was altogether righteous in it; his words and actions were filled with faith and desired to provide growth and the fruit of faith. Let us greatly fear the doom denounced on the barren. • As the Master now openly appeared as the Messiah (in vv. 23-27), the chief priests and scribes were much offended, especially because he exposed and removed the abuses they encouraged. Yahshua asked what they thought of John’s ministry and baptism. Many are more afraid of the shame of lying than of the sin, and therefore scruple not to speak what they know to be false, as to their own thoughts, affections, and intentions, or their remembering and forgetting. The Lord refused to answer their inquiry. It is best to shun needless disputes with wicked oppressors. In vv. 28-32 the parable of the man and his two sons is followed by (in vv. 33-42) the parable of a vineyard let out to husbandmen. Verses 43-45 are applied to the priests and Pharisees, who wished to kill him, but are restrained by the fear of the people, who acknowledge Christ for a prophet (v. 46). In which group do we find ourselves today? — Logos.