STUDY GUIDE 89
CONFRONTATION
Overview
Jesus was welcomed by the Jerusalem crowds; hailed as the Messiah on what Christians call “Palm Sunday.” Jesus’ enemies were aroused by this event, and renewed their attacks. Jesus silenced them—and in turn boldly condemned their wickedness and hypocrisy.
In these chapters we find many of Jesus’ most familiar parables. And we find the clearest exposition in the Bible of legalistic pathways which falsely promise spiritual growth. Religious people are all too prone to walk these promising paths, which actually lead to spiritual emptiness and to judgment.
➔ Praise. The joyful response of the people to Jesus that first Palm Sunday is a beautiful illustration of praise. Several Hebrew words and concepts enrich our grasp of this richest of words in the vocabulary of worship. Halal means “to acclaim,” “to glory in,” and expresses deep satisfaction in exalting God’s wonderful acts and qualities. Yadah suggests acknowledging God’s works and character, often with thanksgiving. Zamar means to “sing praise” or “make music,” while sabah expresses praise or commendation. What delight we can have in responding to God and His works with growing love and praise.
➔ Woe. In both Testaments this is an exclamation of grief or denunciation. How tragic. For those who love and praise Jesus there is joy. But for the rest, as Jesus’ words in Matthew 23 reveal, there is only woe.
Commentary
We have a tendency today to see gentleness as weakness.
This tendency probably explains, at least partially, why people of all times tend to draw back from Jesus’ picture of leadership as servanthood. “But,” they object, “we want leaders who are strong. We want leaders with authority!”
The fact of the matter is that only in Christ’s kind of servanthood do we find true spiritual strength. Gentleness is not weakness. Compassion is becoming to the King.
So it is not Mr. Milquetoast that Jesus sets before us as our example, but Himself. In these next chapters of Matthew, which portray Jesus in direct conflict with His enemies, we see our Lord speak out boldly in His full authority as King. In dealing with little ones the Leader is gentle. In facing foes, He is bold.
The Triumphal Entry: Matthew 21:1–17
It was the Passover week, a few brief days before the Crucifixion. Coming to Jerusalem, Jesus sent two of His disciples to bring a donkey and colt to Him for a long-prophesied entry into Jerusalem. Isaiah and Zechariah had both spoken of it:
Your King comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey.
Matthew 21:5
Without pomp, humble and on a humble beast of burden, the King would come.
On this day the crowds that soon would turn against Jesus swelled with enthusiasm for Him. “Hosanna to the Son of David!” they shouted. “Blessed is He who comes in the name of the Lord!” (v. 9)
Christ moved purposefully to the temple. There He went into the court, which was to be reserved for prayer, and found merchants.
The Old Testament ruled that only unblemished animals might be offered in sacrifice. The priests set up a very lucrative trade in “approved” lambs and pigeons. Animals brought from the country for sacrifice might easily be disapproved by priestly inspectors, and worshipers forced to buy from the temple merchants. What had been set aside for prayer had become a “den of robbers” (v. 13).
As Jesus stood in the cleansed temple yard, the blind and the lame came to Him and He healed them. With even greater enthusiasm, the crowds proclaimed “Hosanna to the Son of David!” The chief priests and the scribes saw all these wonderful things which Jesus did and “they were indignant” (v. 15). Hardened as ever, the leaders were totally unwilling to acknowledge Jesus as their King.
♥ Link to Life: Youth / Adult
There are a number of Old Testament references associated in some way with Matthew 21:1–17. Have group members look up these verses, and see what insights they give into the significance of the events reported by Matthew.
The Old Testament passages are: Exodus 30:13; Leviticus 1:14; 2 Kings 9:13; Psalms 8:2; 118:26; Isaiah 56:7; Jeremiah 7:11; Zechariah 9:9.
♥ Link to Life: Children
How are we to praise God? The New Testament speaks of shouts of joy, of cheering, excitement, and pleasure about the “wonderful things” that Jesus did. And this shouting was led by children (Matt. 21:15).
Ask your boys and girls to tell about the “most wonderful thing” Jesus did. Use construction paper to make pennants. Let each child draw a picture of His “most wonderful” event on the pennants.
Then together wave the pennants, and “cheer” for Jesus!
The Emptiness of Legalism: Matthew 21:18–22:14
When evening fell, Jesus and His companions went across the valley to Bethany for the night. The next morning an incident occurred which gives us the key to understand the events which follow.
On the way back to Jerusalem, Jesus saw a fig tree and went over to it, as if to pluck some fruit for breakfast. Though the foliage was luxuriant, there was no fruit. Jesus uttered a curse, and “immediately the tree withered” (21:19). Impressed, the disciples asked, “How did the fig tree wither so quickly?” (v. 20) Jesus’ explanation was simple: “Faith.”
The fig tree of Israel which appeared luxuriant had produced no fruit. It was to wither away, its fruitlessness to be exposed. Faith was to provide a better way.
Immediately on entering the city, Jesus began a series of confrontations and teachings which reveal why the legalism of the Jewish leaders, like the hypocritical fig tree, produced only appearances rather than fruit.
Empty of authority (Matt. 21:23–27). In Deuteronomy, the Jewish people were told to take disputes to their rulers for them to settle. The elders of the people challenged Jesus and asked by what authority He was acting. Christ asked them a question: “John’s baptism—where did it come from? Was it from heaven or from men?” The elders were thrown into confusion. If they said “from heaven,” Jesus would condemn them for not listening. But if they said “from men,” the crowds who held John was a prophet might even attack them! Unwilling and unable to take a stand, or exercise the authority they claimed to have, these men replied, “We don’t know” (v. 27).
Untouched by changed lives (Matt. 21:28–32). Jesus then told a parable, which He explained. The leaders were like a son who professes obedience but in practice will not do what the father has asked. Even when the leaders saw sinners respond and change their ways (the disobedient son in the parable later repented and chose to do his father’s will), still the leaders did not respond.
They were untouched by the evidence of transformed lives, because they did not, in fact, care about people or about their relationship with God.
The desire for personal power (Matt. 21:33–46). What then did the leaders care about? Jesus launched into another parable, about an owner who leased his vineyard to tenants. They were to care for it and then give the owner his share of the profits. When messengers were sent to the tenants, they beat and stoned and killed them. Finally the owner sent his own son. The tenants’ reaction? “Come, let’s kill him and take his inheritance!” (v. 38)
Again the parable was devastatingly clear. The Old Testament speaks often of Israel as God’s vineyard (cf. Isa. 5:1–7). The servants God sent were the prophets, which earlier generations had rejected and often killed. Now, in Jesus, the Son had come. And the reaction of the rulers had been to plot to kill Him!
The Jewish leaders might speak of their pure and holy reverence for God and His Law. But, in fact, their motive was one of lust for personal power. That passion would not permit them to take their place with God’s other little ones.
And so Jesus pronounced judgment. “I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit” (Matt. 21:43).
Pretentions withered (Matt. 22:1–14). Before this scornful exposé, all the pretentions of the Pharisees withered, just as had the leaves of the fig tree. Looking ahead to the day when Jesus will come into His kingdom, Jesus used the common picture of a marriage feast (cf. Rev. 19:7). Those who were invited have refused to come. They will be replaced by others, both bad and good, who do respond to the King’s call. As was the custom, those coming are to be provided with a wedding garment by the Father. Anyone seeking to “crash” this feast will be recognized immediately; his own clothes will not be acceptable. And he will be cast “into the darkness” (Matt. 22:13).
♥ Link to Life: Youth / Adult
In a minilecture cover the parables in Matthew 21, and show just how they expose the religious leaders of Jesus’ time.
Each of these has a single major point; explain that point clearly.
But the Parable of the Wedding Feast with which this sequence culminates makes more than one point! Have teams of three or four read Matthew 22:1–14, and jot down all the points Jesus seems to be making.
Counterattack: Matthew 22:15–46
The religious leaders were desperate now. And they were afraid of the reaction of the people against them if they took direct action against Jesus (21:46). So they determined to try to entangle Jesus in a way that might weaken His popularity.
The Pharisees (Matt. 22:15–22). The strength of the Pharisees was their complete commitment to the Law, and their rejection of all that was Gentile and foreign. The Greek culture which influenced the Sadducee party was totally rejected by the Pharisees, who had a reputation with the people for standing firm for Jewish ways. So a delegation of Pharisees approached Jesus, hoping to trap Him.
“Tell us then,” they asked. “Is it right to pay taxes to Caesar or not?” (v. 17)
The Pharisees must have been very pleased at their cleverness. If Jesus directed them not to pay taxes, the Roman overseers could be informed and might take action. If Jesus said they should pay taxes, the Pharisees were sure He would lose popularity with the people. The insult of paying taxes to Rome through tax collectors, who normally took two or three times what was due, uniquely roused the hostility of the Jews.
Jesus asked His enemies for a coin. When the Pharisees gave a coin to Jesus, He asked them whose inscription and picture it bore. “Caesar’s,” the Pharisees said. “Give to Caesar what is Caesar’s,” Jesus responded, “and to God what is God’s” (v. 21). Stunned, the Pharisees left Him and went away.
The Sadducees (Matt. 22:23–33). Sadducees have been mentioned earlier in Matthew. But we have not yet focused on them.
For about a hundred years, the Sadducees and the Pharisees were competing parties in Palestine. The word Sadducee seems to come from a root meaning “judge.” They were, however, an aristocracy, which controlled the high priesthood and thus gained political power.
Like many an aristocracy, they were exclusive and proud. Theologically they were liberals who rejected the oral law exalted by the Pharisees, and who also rejected such doctrines as that of resurrection and angels. They were the kind of people who were tempted to adjust their views to the “modern” notions of the educated men of their world.
Though in conflict with the Pharisees, the Sadducees had to accommodate themselves to them because of the Pharisees’ influence over the masses. But when Jesus appeared, these traditional enemies quickly arrived at a truce. Their mutual hatred and fear of Jesus brought them together.
Now the Sadducees raised one of those hypocritical questions with which they had long taunted those who believed in resurrection. They spoke of a woman who had been successively married to seven brothers. “At the resurrection, whose wife will she be?” (v. 28) the Sadducees asked. Jesus’ response was a rebuke, pointing out that these proud men were strangers both to the Scriptures and to God’s power. In the resurrection, people will not marry. And as far as resurrection is concerned, the Scriptures reveal God as One who is (not was!) the God of Abraham, Isaac, and Jacob. God is God not of the dead, but the living.
https://biblia.com/books/teachcom/Mt21
The Teacher's Commentary by Lawrence O. Richards
Publisher:Victor Books/Scripture Press, 1987
For month of July 2024
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