Matthew 21:1-13, Psalm 73:23-28, Zechariah 9:9-12, Philippians 2:5-11, Matthew 27:1-54.
A). THE TRIUMPHANT ENTRY AND THE CLEANSING OF THE TEMPLE.
Matthew 21:1-13.
Jesus approached Jerusalem to celebrate the Passover with His disciples - and to present Himself as the ultimate Passover lamb (cf. 1 Corinthians 5:7). Yet it has to be clear from the beginning that Jesus was coming as the rightful heir to David’s throne (cf. 1 Kings 1:33-39). In a deliberate act of providence (MATTHEW 21:1-3), Jesus entered Jerusalem in a manner which perfectly fulfilled Zechariah 9:9.
This was the ‘triumphant entry’ of Jesus into Jerusalem - upon a humble beast of burden. The city was abuzz with anticipation. Pontius Pilate was about the same time making his own entry into the city from the other direction - probably on a horse.
Those of us who have had the privilege of growing up in the Christian tradition will find this all very familiar. The events of Palm Sunday (as we call it) are recorded in all four Gospels. The donkey (and the colt); the disciples’ clothes to make Jesus comfortable; the crowds strewing their garments in the way; the waving of palm branches (MATTHEW 21:7-8).
The loud cries of “Hosanna” (save now!) - “Blessed is He that comes in the name of the LORD” (MATTHEW 21:9; cf. Psalm 118:25-26). Jesus would later warn Jerusalem: ‘You shall not see me henceforth until you say, Blessed is He that comes in the name of the LORD’ (cf. Matthew 23:39). This was because the enthusiastic singing of the Psalm on Palm Sunday had been from lips which would later cry, ‘Let Him be crucified’ (cf. Matthew 27:22).
It would be true to say that the very earth was groaning in anticipation of what was to come over the following week (cf. Romans 8:19-22). This would be evidenced in the seismic events which were soon to follow (cf. Matthew 27:51-54; Matthew 28:2-4) - but even now the spiritual realm was being shaken, as evidenced by the whole city (meaning the people in it) being “moved” by what occurred on Palm Sunday (MATTHEW 21:10).
Jesus, the meek “prophet of Nazareth in Galilee” (MATTHEW 21:11) has told us that ‘the meek’ shall inherit the earth (cf. Matthew 5:5). Yet we only inherit if we are found in Him.
Entering the Temple, Jesus found those who were selling sheep and oxen, and doves. Money-changers sat at tables exchanging foreign currencies for the Temple shekel. All this took place in the court of the Gentiles, thereby denying the nations a place to draw aside from the hubbub of their busy lives!
This was all taking place with the evident collusion of the priesthood. After all, (they probably reasoned) did not the people require animals for sacrifices, and money for the Temple tax? Jesus was disgusted to find such trading in His Father’s house, and He reacted accordingly.
If people had expected Jesus to come like Judas Maccabeus of old to purge the Jerusalem Temple of GENTILE pollution, they were sadly mistaken. What Jesus did do was to purge the ‘court of the Gentiles’ WITHIN the Jerusalem Temple of (presumably Jewish) sellers and buyers and money-changers (MATTHEW 21:12). According to Jesus, these were collectively changing God’s “house of prayer” (which was meant ‘for all nations’ cf. Isaiah 56:7; Mark 11:17) into a “den of thieves” (MATTHEW 21:13; cf. Jeremiah 7:11).
Jesus condescended to become man, was born in a stable, entered Jerusalem on a donkey, and washed His disciples’ feet. He took upon Himself the sins of the whole world - your sins and my sins - and died to procure our salvation.
‘Let this mind be in you, which was also in Christ Jesus… who humbled Himself…’ (cf. Philippians 2:5-8).
B). THE GREAT NEVERTHELESS.
Psalm 73:23-28.
The Psalmist Asaph’s opening proposition is ‘Truly God is good to Israel’ (cf. Psalm 73:1). But then he goes on to admit that he had lost sight of this by allowing himself to become envious at the prosperity of the wicked, contrasting their apparent situation with his own (cf. Psalm 73:2-14). It was all too painful for him, UNTIL he went into the sanctuary of God and learned anew the true plight of the wicked, and realised how foolish he had been (cf. Psalm 73:15-22).
In the midst of his self-deprecation (cf. Psalm 73:21-22), Asaph suddenly realised the great “Nevertheless” (PSALM 73:23). Earlier he had said, ‘My feet were almost gone; my steps had well nigh slipped’ (cf. Psalm 73:2); but now he says, “NEVERTHELESS I am continually with thee: thou hast holden me by my right hand.” Though I had turned my back on God, our loving heavenly Father never loosened his grip upon me (cf. Psalm 37:24).
Having recognised that, the Psalmist is assured that the LORD will continue to “guide” him ever onward, even upward, to “glory” (PSALM 73:24; cf. Romans 8:30). As a certain hymn says, the LORD’s love is a ‘love that never lets me go’ (cf. John 10:28-29; Romans 8:35-39). Even when we falter and fail - and even backslide as Asaph had done - we are (nevertheless) ‘kept by the power of God’ (cf. 1 Peter 1:5).
Part of Asaph’s indictment against the wicked was that ‘They set their mouth against the heavens, and their tongue walketh through the earth’ (cf. Psalm 73:9); but now he recognises that he, as a believer, has the better deal in both heaven and earth (cf. PSALM 73:25). To ‘know’ God through our Lord Jesus Christ and in ‘the power of His resurrection’ is the true prosperity (cf. Matthew 11:27; Philippians 3:10). ‘This is life eternal,’ says Jesus (cf. John 17:3).
The Psalmist admitted that “My flesh and my heart faileth” (PSALM 73:26). God has already demonstrated that He is still “the strength of my heart,” even when His child ‘well-nigh’ slips (cf. Psalm 73:2). The true believer, despite his own frailties and failures owns God as “my portion for ever,” and prefers Him above all else.
The big turnaround in this Psalm came when Asaph ‘went into the sanctuary of God,’ and came to understand ‘the end’ of the wicked (cf. Psalm 73:17). Now he spells that out: “they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee” (PSALM 73:27). The two ways of life are mutually exclusive, and their two destinies just as diverse.
So the Psalmist resolves, “But it is good for me to draw near to God” (PSALM 73:28; cf. James 4:8). This the language of prayer.
Asaph’s faith names his “God” as “YHWH,” the LORD: “I have put my trust in the LORD God.” Today we have another name for God, and might say, ‘I have put my faith in the God and Father of our Lord Jesus Christ.’
Asaph concludes his testimony, “that I may declare thy works.” From the very moment we first believe, we are encouraged to tell forth the goodness of the Lord. Asaph had a story to tell, and began it ‘Truly God IS good to Israel” (cf. Psalm 73:1).
C). ANOINTED RULER, DIVINE KING.
Zechariah 9:9-12.
In a series of visions, Zechariah reached beyond the needs of his own time to the coming of Jesus.
In Zechariah 9:1, the eyes of men, and all Israel, were looking towards the return of the LORD to His city and Temple. The departure was foretold by Ezekiel (Ezekiel 10:18; Ezekiel 11:23), and had been because of the people’s sins: and with the departure of the LORD from both the Temple and the land, their own exile from the land had become inevitable. However, Ezekiel also foretold a time when God’s glory would return to the Temple (Ezekiel 43:4-5) - a theme taken up also by Zechariah’s contemporary, Haggai (Haggai 2:7-9).
After the exile, the expectation of the people had been for something greater than had been before: perhaps on the scale of the magnificent Temple foretold in Ezekiel 40-43. Ezra tells us of the old men weeping when the foundations of the new Temple were laid (Ezra 3:12): perhaps at the smallness of the second Temple when compared with Solomon’s Temple, which they remembered. Zechariah had to warn the people against ‘despising the day of small things’ (Zechariah 4:10) - a warning we would all do well to heed.
Sometime before Zechariah, Zephaniah prophesied about the presence of the LORD amongst His people (Zephaniah 3:14-15). Zechariah, for his part, spoke of the King entering Jerusalem in humility, riding on a donkey (Zechariah 9:9-10). Later still, Malachi foretold how ‘the Lord whom you seek will suddenly come to His Temple’ (Malachi 3:1).
It is evident, then, that we are looking at two Lords: as in Psalm 110:1. There is the LORD (YHWH), the divine king; and there is the anointed ruler, the Messiah. It is only in the Person of Jesus that these two come together.
The warrior king of the first half of the chapter is one and the same with the meek man on a donkey of Zechariah 9:9. Here He comes as Prince of Peace (Zechariah 9:10; cf. Isaiah 9:6-7). Yet His dominion - like that of the stone in Nebuchadnezzar’s vision (Daniel 2:34-35) which will supersede all other kingdoms and empires, and will fill the whole earth (Daniel 2:44-45) - is represented by Zechariah as “from sea to sea, and from the River (Euphrates in the east) to the ends of the earth (representing the west)” (Zechariah 9:10).
Zechariah speaks of God’s covenant of blood with His people (Zechariah 9:11). This ties in with the Christological application of our passage, and a developing strand in the later chapters of Zechariah. It is by His blood sacrifice that Jesus ‘bears salvation’ for His people (Zechariah 9:9).
The great Shepherd was to be smitten, and His sheep scattered (Zechariah 13:7). Thereby a fountain of forgiveness would be opened for the inhabitants of Jerusalem (Zechariah 13:1) - and for us. The LORD would pour out His Holy Spirit, and the people would look upon the crucified Saviour, and mourn for their sins (Zechariah 12:10).
In Zechariah’s day, the covenant of blood represented deliverance for the “prisoners of hope” still in exile. They were encouraged to “turn to the strong hold” (Zechariah 9:12). They would have “double” for what they had lost.
‘Yeah, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord’ (Philippians 3:8).
D). THE HUMILITY OF CHRIST.
Philippians 2:5-11.
Jesus placed a little child in the midst of His followers telling them that they had to be like a little child in order to enter the kingdom of heaven. By this one symbolic act He teaches us to accept the kingdom of God with the humility and trust of children.
Jesus not only taught humility, but lived it. His journey to the Cross was the most selfless, self-giving, loving act ever performed. He who is the only begotten Son of God gave Himself as the full final sacrifice for the sins of His people. He suffered the wrath of God against sin in His own holy Person, with the ultimate indignity of separation from God the Father.
1. THE EXAMPLE OF HUMILITY (Philippians 2:6).
In teaching the Philippians the need for humility, the Apostle Paul takes Jesus Himself as his model.
Elsewhere Paul urges, “Be imitators of me” (1 Corinthians 4:16), and of course we must seek to be like the best of Christians because they are the most like Christ (Philippians 3:17).
Most importantly, we must follow the example of Jesus. After urging against self-interest (Philippians 2:4), Paul says “Let this mind be in you…” (Philippians 2:5). Paul goes on to describe the wonderful self-emptying of Jesus.
In heaven Jesus, God’s only begotten Son, could enjoy all the benefits of equality with God (Philippians 2:6). However, there came a juncture in the counsels of eternity when God the Father, looking at a world spoiled by sin and in need of a redeemer to put things right between God and man, asked “Whom shall I send?” Jesus uttered the historical answer of Isaiah: “Here am I! Send me” (Isaiah 6:8).
In time Jesus would appear on the stage of history. Foreseen by King David, He uttered the words, “Lo I come; in the roll of the book it is written of me; I delight to do your will, O my God; your law is within my heart” (Psalm 40:7-8 ).
He taught His disciples and us to pray, “Thy will be done.” He carried that attitude to the garden of Gethsemane, and the cross of Calvary, praying, “Not my will, but yours be done!”
2. THE SELF-EMPTYING OF CHRIST (Philippians 2:7).
The incarnation of Christ involved Jesus holding back from the privileges of His Divine Son-ship in order to take upon Himself our frailties and weakness (but not our tendency to sin, as He remains God!) By becoming man, He was able to bring mankind into the Godhead. As one ancient writer said, “He became what He was not so that we might become what He is.”
We may never be equal with Jesus in His unique Son-ship. “But to all the people who received Him, He gave the right (the power, the authority) to become sons of God” (John 1:12). He did this so that His people might be allowed to partake of His privileges by entering into the family of God, male and female becoming entitled to the rights of sons. Paul describes this process as a self-emptying (Philippians 2:7).
Jesus emptied Himself of all that singled Him out as equal with God, so that sinners like you and I can have fellowship with the God whom we have offended. He was born of a woman, and laid in a manger. He lived as an ordinary man until the time came for His ministry to begin.
He knew what it was to suffer want, to be hungry, to be thirsty, to be tired. He knew pain, suffering and bereavement. He wept real tears. He loved and served His fellow man in every way that He could throughout His time on earth. In all things Jesus obeyed God, as no mere man can do.
3. THE OBEDIENCE OF THE CROSS (Philippians 2:8).
Jesus’ obedience reached beyond the keeping of commandments, to the ultimate indignity of “becoming sin for us, who knew no sin, so that we might become the righteousness of God in Him” (2 Corinthians 5:21). Jesus being born and living a good life was not enough to secure salvation for mankind. A price had to be paid: the penalty of our sins.
In Jesus, God was paying that price. He gave His only-begotten Son to die for our sins. Only He could do it, because only He is untarnished by sin.
Jesus had to go all the way to the Cross (Philippians 2:8). This was the ultimate indignity. In Roman times crucifixion was reserved for the lowest of the low: those who were classed as slaves. In fact, when we are told that Jesus became a servant (Philippians 2:7), the Greek word used is the word we translate “slave!”
When Jesus died, all the sins of all His people were laid upon Him. He became sin for us, but was never a sinner like us!
4. THE SACRIFICE ACCEPTED (Philippians 2:9-11).
Thankfully, the death of Jesus was not the end. Death could not hold Him, and the tomb had to expel Him as surely as the whale had to expel the prophet Jonah. On the third day He rose again. Risen, triumphant from the grave!
By His resurrection we can be sure that God has accepted the sacrifice, and that He will also accept us if we put our trust in Jesus. Death could not hold Him, and for us death has lost its sting. The wages of sin is death, spiritual and eternal death, which is the lot of us all without Christ.
The worst death of all is eternal separation from God. This we need not suffer because He has paid our debt to God, suffering all our hells in His holy Person. We are being offered the free gift of eternal life in Christ Jesus.
Jesus rose from the grave, ascended into heaven, and is seated at the right hand of God the Father Almighty. From there He will return to judge the earth, and “every knee shall bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11).
5. “LET THIS MIND BE IN YOU…” (Philippians 2:5).
The reason for Jesus’ death was not primarily to set a good example. It was to pay the price of our sin. Yet it is, incidentally, the best example of humility ever displayed to humankind: “He loved us, and gave Himself for us” (Galatians 2:20).
So likewise, we should be loving and self-giving towards others. We need never re-enact what Jesus has done for us, the once-for-all sacrifice, but we must be ready to do whatever God may require of us in His service. He is exalted, and our labours of love for Him will not be without their reward.
E). FROM THE FALL OF JUDAS TO THE CENTURION’S CONFESSION.
Matthew 27:1-54.
I). THE FALL OF JUDAS ISCARIOT.
Matthew 27:1-10.
Jesus had prophesied how and when He was going to die (Matthew 26:2) and, despite His enemies’ determination that it should not be ‘during the feast’ (Matthew 26:5), things had moved on apace. Judas Iscariot had effectively joined the conspiracy (Matthew 26:15-16), but being ‘one of the twelve’ (Matthew 26:14) he had no evidence against Jesus. If Jesus was anything but innocent, then Judas would have known, and would have had ample opportunity to tell the conspirators of it.
On the night when they ate the Passover, Jesus prophesied that it would be one of the twelve who would betray Him (Matthew 26:20-21). No-one accused Judas Iscariot, but each searched their own heart, ‘Lord, is it I?’ (Matthew 26:22). Then Judas asked, ‘Rabbi, is it I?’ to which Jesus answered, ‘Thou hast said’ (Matthew 26:25).
That was the night of the institution of the Lord’s Supper, after which the rest of the party made their way towards Gethsemane (Matthew 26:30). Judas, again referred to as ‘one of the twelve’, went again to Jesus’ enemies, who sent armed men to arrest Him (Matthew 26:47). Judas betrayed Jesus with a kiss (Matthew 26:48-50).
‘All this was done,’ we are told ‘that the scriptures of the prophets might be fulfilled’ (Matthew 26:56a). For example: ‘Yea, my own familiar friend, in whom I trusted, who did eat my bread, has lifted up his heel against me’ (Psalm 41:9). Jesus called that man, ‘the son of perdition’ (John 17:12). Judas fell away, we are told, ‘that he might go to his own place’ (Acts 1:25).
‘Then all the disciples forsook (Jesus) and fled’ (Matthew 26:56b).
Jesus was arraigned before an illegal court convened during the night at the high priest’s house (Matthew 26:57). They sought witnesses, but found none (Matthew 26:59-60) - not even Judas Iscariot. So they used false witnesses to twist Jesus’ words - but even they did not agree (cf. Mark 14:59).
Then, at last, the high priest accused Jesus of blasphemy, and they all agreed that Jesus was ‘guilty of death’ (Matthew 26:65-66). If so, then they were obliged to stone Him (Leviticus 24:16). Instead, as the new chapter begins, “they bound Him” (Matthew 27:1-2), and handed Him over to the Gentiles (cf. Jesus’ prophecy in Matthew 20:18-19). Later the same enemies would profess, ‘we have no king but Caesar’ (John 19:15), thus unwittingly indicating that ‘the sceptre’ had indeed ‘passed from Judah,’ and that ‘Shiloh’ was come (Genesis 49:10).
The word used for the “repentance” of Judas Iscariot (Matthew 27:3) is not the usual word for repentance (as in Matthew 3:2), but more a suggestion of regret (as in 2 Corinthians 7:8). 2 Corinthians 7:10 uses both words: ‘for godly sorrow worketh repentance not to be repented of’ (K. J. V.)- or, literally, ‘not to be REGRETTED.’
Now, thus remorseful, “Judas, who had betrayed Him, when He saw He was condemned” at last gave His testimony: “I have sinned in that I have betrayed the innocent blood.” Jesus’ enemies were not interested: “What is that to us?” they retorted, “See thou to that” (Matthew 27:3-4).
Judas threw the silver coins at their feet, and went and hanged himself (Matthew 27:5). ‘Woe unto that man by whom the Son of man is betrayed!’ Jesus had said (Matthew 26:24). According to Matthew, the chief priests took the “blood money” so rudely restored, and bought the potter’s field in which Judas had committed suicide to be used as a cemetery for strangers (Matthew 27:6-8).
Matthew rounds off this section with his familiar glance back into the Old Testament: “Then was fulfilled that which was spoken” (Matthew 27:9-10). Every part of the Passion was playing out not only as Jesus predicted, but as the Scriptures had long before foretold (cf. Zechariah 11:12-13).
II). A REVERENT ACCOUNT OF A HORRIFIC EVENT.
Matthew 27:11-54.
It is quite remarkable that two acts within Matthew’s account of our Lord’s judicial murder are passed over quite without the gory details which our modern culture seems to demand. Each is referred to by a single word in the Greek, each of which is a participle in a subordinate clause. Roughly translated they would be: “having scourged” Jesus (Matthew 27:26); and “having crucified” Him (Matthew 27:35).
Perhaps we should follow Matthew’s example of reverent reticence, and not attempt to describe something so horrific. Rather, let us look at his account within its own Biblical, historical and theological context. Let us seek to understand (if it be possible) the significance of this event for ourselves.
1. BIBLE
Although Matthew does not use his usual formula of ‘That it might be fulfilled which was spoken by the prophet…’, this passage is full of Biblical allusions. To name but a few: there is the cry of dereliction (Psalm 22:1); mockery (Psalm 22:7); parting His garments among them (Psalm 22:18); vinegar mingled with gall (Psalm 69:21); and darkness in daytime (Amos 8:9). Jesus’ silence before His accusers is reminiscent of the lamb brought to the slaughter in Isaiah 53:7; Jesus’ death between criminals is His ‘being numbered with the transgressors’ (Isaiah 53:12).
2. HISTORY
The religious leaders and the world government were in cahoots to destroy Jesus. The crowd who had cried ‘Blessed is He who comes in the name of the LORD’ (Matthew 21:9), was now baying for His blood and crying, “Let Him be crucified!” (Matthew 27:22). In order that we are in no doubt, they repeated these same words a second time (Matthew 27:23) - and took full responsibility for their action (Matthew 27:25).
The Governor “marvelled greatly” at Jesus (Matthew 27:14). The Governor’s wife, troubled by a dream, sent a message to say “Let there be nothing between you and that righteous (man)” (Matthew 27:19). The Governor argued with the fickle crowd that Jesus was “free of evil” (Matthew 27:23). Washing his hands and pronouncing his judgment that Jesus was “righteous” (Matthew 27:24), the Governor “delivered (Jesus) up that He might be crucified” (Matthew 27:26)!
The soldiers mocked and bullied Jesus (Matthew 27:28-30). The passers-by railed at Him (Matthew 27:39-40). The chief priests, scribes and elders also mocked Him (Matthew 27:41-43). Those who were crucified with Him reproached Him (Matthew 27:44).
Were YOU there when they crucified my Lord? We are all just as guilty.
Yet that is not the end of the matter.
3. THEOLOGY
The “notable” criminal named Barabbas (Matthew 27:16) could be any one of us. The release of this prisoner, and the “delivering up” of Jesus to be crucified (Matthew 27:26) signals the substitutionary nature of Jesus’ death. Christ died for OUR sins, the just for the unjust, to bring US to God (cf. 1 Peter 3:18).
The significance of the veil in the Temple being rent in two, from the top to the bottom (Matthew 27:51), is that, through the death of our Lord Jesus Christ, God Himself has made a way whereby all people might now approach Him (cf. Hebrews 10:19-20).
The opening of the tombs and subsequent resurrections (Matthew 27:52-53) mark Jesus’ conquest over death, and our own resurrection in Him.
The centurion’s pronouncement of Jesus being the Son of God (Matthew 27:54) is the first-fruits of many similar statements of faith to follow, down through the ages - including our own.
