MATTHEW 21
Lots of exciting goings-on today in what seems to be one of those real-time 24-hour micro-documentaries of Jesus’ life. It began at a village just outside Jerusalem called ‘House of Figs’ (Bethphage). Nearby was also the village of Bethany – meaning ‘House of Affliction’ or ‘Poor House’ – where Jesus lodged during the final week of his life and commuted into Jerusalem each day. It was located high up on the Mount of Olives, much higher than Jerusalem itself. What a great view you would have had from there! It was also where Lazarus, Martha and Mary lived, and also Simon the Leper. From these two villages, Jesus set out on the so-called ‘Triumphal Entry’ into Jerusalem, riding on a donkey as a symbol of royalty and of peace (Zechariah 9:9).
The donkey was actually two donkeys: a mother and her colt. These had been borrowed on Jesus’ behalf by two of his disciples. Mark’s, Luke’s, and John’s gospels mention only the colt – which was the one that Jesus actually rode on later. But Matthew has a good reason for including its mother in the story, since he diligently quotes Isaiah 62:11 and Zechariah 9:9, which mentions both animals; he therefore emphasises a precise fulfilment of this prophecy by Jesus. The action in this chapter involved a period of crowd hysteria (as it might be described today) where many of the city’s population recognised the Messiah for whom he was – at long last! Spreading cloaks on the road was an act of worship towards a king. Like most crowds, they had very little knowledge of what might happen next, and it is amazing how quickly their enthusiasm for Jesus waned over the next few days. They were truly the ‘thin’ soil in the ‘Parable of the Sower’!
Even the children were shouting aloud their ‘Hosanna’s in the temple courts, to the disgust of the chief priests and teachers of the law. Jesus quoted Psalm 8:2 to prove that these children were right in the centre of the will of God!
Jesus glanced around the temple courts and then retired to Bethany, where he spent the night with his disciples. The next morning, after pausing only to curse a reluctant fig tree, He entered the Temple courts and – for the second time in his ministry – forcibly removed all the traders from the Court of the Gentiles. From his lips we get the great statement: “My house will be called a house of prayer…” (Isaiah 56:7). These days, God does not live in stone buildings; a ‘church’ is not a building at all! We should now better translate it as “My household will be called a household of prayer”; we, his people, his church, should be the praying ones and should avoid the distractions of everyday life. We don’t do this by avoiding everyday life, but by including our prayers in it – just as Jesus did!
Since Bethphage means ‘House of Figs’, it was clear that fig-growing was big around there. If a fig tree didn’t do its stuff, it was despised and disposed of. That unfortunate fig tree that had been cursed by Jesus had withered overnight and was thus saved from years of wasteful existence. It may be that Jesus applies the same principle to his gathered people – his ‘Ecclesia’, or ‘Church’ – and expects fruit, or else! Read the Book of Revelation, chapters 2 and 3 to see more of his expectations of us. The ‘miracle’ of the fig tree’s negative growth was also a teaching point for Jesus: “If you have faith and don’t doubt, you can… If you believe, you will receive whatever you ask for in prayer” (vv21-22).
Then there are a couple of parables that speak directly to the Jews: “The Parable of the Two Sons” one of which refused to obey his father but then changed his mind and did – and the other who agreed to obey and then did not do so in practice. The first son represented the despised, common sinners of society (who knew they were not good enough) and the second son, the esteemed religious people. (As evidenced by verses 31 and 32). In order to repent, you must realize that you are not good enough to enter the Kingdom on your own merits. What about us? Are we God’s ‘Yes Men’ who fail to get around to obeying, or are we those who – despite initial disagreements – put his commands into practice?
The second parable was aimed, probably at the Jew/Gentile divide: “The Parable of the Tenants”. In passing, Jesus quotes Psalm 118:22-23, a recognised messianic psalm. The key verse is verse of Matthew 21 is v43: “Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit”. The Jews had had their chance, and the Gentiles were about to get theirs!
I think that the principle still applies today: churches, missional communities, and ministries that fail to produce results for Him, will be removed or overtaken, and the job given to others who will obey him and produce the results he is looking for. We have no divine right – as churches – to exist forever. Look again at Revelation chapters 2 and 3: how many of those churches continue to exist in Western Turkey today!
JOB 22, 23, and 24
Eliphaz makes his third and final speech to Job, much of it in the same vein as before. He tries to be more specific with his view of the connection between sin and punishment. He promises that Job would be restored if only he repented. Job responds by declaring his confidence in both his own integrity and in God’s justice. Some classic verses are: Job 23:10 NIV But he knows the way that I take; when he has tested me, I will come forth as gold. Job 23:11-12 NIV My feet have closely followed his steps; I have kept to his way without turning aside. [12] I have not departed from the commands of his lips; I have treasured the words of his mouth more than my daily bread.
In Chapter 24, Job points out that many wicked man appear to evade God’s justice entirely – at least in their lifetimes. But Job does also acknowledge that, in some cases, humans are punished for their wickedness and that justice has been served by God. In highlighting these wicked lifestyles, however, he does not include himself in their category.
The Big Picture 