Lesson 10 May 28-June 3 Jesus in Jerusalem

Lesson 10 May 28-June 3Jesus in Jerusalem

Study this week’s lesson to prepare for Sabbath, June 4.

Memory Text:“Have you never read in the Scriptures:‘The stone which the builders rejected has become the chief cornerstone. This was the Lord’s doing, And it is marvelous in our eyes’ ? ” (Matthew 21:42, NKJV).

In Matthew 20:27, 28 Jesus said, “‘And whoever desires to be first among you, let him be your slave—just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many’” (NKJV). Here’s Jesus, the eternal God, the one who created all things, who lived the life of a servant here on earth, ministering to the needs of the lost, the sick, the needy, many of whom still scorned Him. Such self-denial, self-abnegation; we can hardly begin to grasp it!

But as incomprehensible as His servanthood is, the marvel goes even deeper, for He, the eternal God, is now facing the whole purpose of His coming here: to “‘give His life a ransom for many.’” This self-denial, this self-abnegation, will soon climax in a mystery that even “angels desire to look into” (1 Pet. 1:12, NKJV)—and that is the Cross.

This week’s lesson looks atsome of the major events and teachings of Jesus as He came to Jerusalem, not to be crowned an earthly king, as so many people had desired and hoped, but to be made “sin for us, that we might become the righteousness of God in Him” (2 Cor. 5:21, NKJV).

SundayMay 29A Prophesied Coming

Following their 70-year captivity in Babylon, the Jews began to return to Jerusalem.They were excited to be rebuilding their temple, but as the foundation was laid, those who remembered Solomon’s magnificent temple realized that this second temple wasn’t going to be anywhere nearly as nice. Thus, they “wept aloud” (Ezra 3:12, NIV).

The people received some unexpected encouragement from two men standing among them: an old prophet named Haggai and a young prophet named Zechariah. Haggai reminded the people that the true glory of Solomon’s temple didn’t come from what Solomon or anyone else brought to it. It wasn’t Solomon’s temple. It was God’s temple. Haggai said: “‘This is what the LORD Almighty says: “In a little while I will once more shake the heavens and the earth, the sea and the dry land. I will shake all nations, and what is desired by all nations will come, and I will fill this house with glory,” says the LORD Almighty. “The silver is mine and the gold is mine,” declares the LORD Almighty. “The glory of this present house will be greater than the glory of the former house,” says the Lord Almighty’” (Hag. 2:6-9, NIV).

Things got even more hopeful when the young prophet Zechariah spoke: “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey” (Zech. 9:9, NKJV).

How do these amazing prophecies apply to Matthew 21:1-11-Jesus’ entry into Jerusalem? And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,Mat 21:2Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.

Then sent Jesus. Whereas in the past Jesus has taken every precaution against any popular demonstration acknowledging Him as the Messiah (see on Matt. 14:22; Mark 1:25; John 6:15), He now not only encourages this very thing but takes the initiative in bringing it about. To be sure, the disciples and many of the people no doubt expected Jesus to set up His kingdom at this paschal season (see Matt. 20:20, 21). Any surprise the disciples may have experienced arose from the fact that Jesus now apparently reversed His former attitude toward publicity. This changed attitude must have filled the disciples with unwarranted enthusiasm and hope. They failed to understand the true significance of the event until after the resurrection (see John 12:16). Two disciples. None of the gospel writers identifies either of these two.

2. Village over against you.Jesus and His disciples had rested over the Sabbath in Bethany. It was probably now the latter part of Sunday morning (see on v. 1). Possibly the “village over against you” refers to Bethphage, which was apparently not far from Bethany....Bring them. The two were not to be separated. The reason for the requirement that both were to be brought, in view of the fact that Jesus actually rode only the colt (see Mark 11:7; see on Matt. 21:5), is not stated and is not entirely clear. The purpose may have been to make the prophecy of Zech. 9:9 more vivid to those who watched its fulfillment.[1]

Mat 21:3And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.Mat 21:4All this was done, that it might be fulfilled which was spoken by the prophet, saying,Mat 21:5Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

3. If any man say ought. Luke remarks that it was “the owners” who raised a question as to the right of the two disciples to loose the animals and lead them away (see ch. 19:33).Lord. Gr. Kurious (see on Luke 2:29). This is the first time Jesus refers to Himself as Kurios, “Lord.” His usual designation for Himself has thus far been “Son of man” (see on Matt. 1:1; Mark 2:10). Hath need of them.It may seem strange that Jesus did not instruct the two disciples to request the use of the animals rather than commander them. However, it should be remembered that upon this occasion Jesus assumed the role of King of Israel (see on v. 1). He made reference to Himself as Lord, implying that He had the power and authority to call upon the subjects of His kingdom for any property or services deemed essential. A king did not request property and services, as this would imply the right of the subject to decline the request. Therefore, His directions to take the two animals were fully in keeping with the role Jesus now assumed, and would be so understood by both the disciples and the owners of the beasts. The popular sentiment in favor of proclaiming Christ King (see on v. 1), together with the explanation the two disciples were sure to make about Christ’s intentions upon this occasion, would be sufficient to secure consent for their use. 5. Tell ye. Note that Jesus’ directions to the two disciples closed with v. 3. In vs. 4 and 5 Matthew refers to the Triumphal Entry as the fulfillment of certain specific OT prophecies.Daughter of Sion.A Hebraism for the inhabitants of the city of Jerusalem (see on Ps. 9:14; Isa. 1:8).Thy King cometh. Jesus was following the custom of a royal entry into the city, as in the days of old (see DA 570). His hour had come, and for the first time He presented Himself to Israel as her rightful King, the One who was to sit upon the throne of David (see on 2 Sam. 7:12, 13; Matt. 1:1; Acts 2:30). Jesus later acknowledged the title “King of the Jews” (Luke 23:3; John 18:33, 34, 37), but hastened to add, “My kingdom is not of this world” (John 18:36). But the Jewish leaders refused to accept Him as their King (see on John 19:14, 15). Jesus was not now appearing in His role as King of the kingdom of glory (see Matt. 25:31), but as King of the spiritual kingdom of divine grace (see on chs. 3:2; 4:17; 5:2). Jesus knew that this episode in His life mission would inevitably lead to the cross, yet went through with it steadfastly and purposefully. It was necessary that the eyes of all men be turned toward Him in the closing days of His life, that all might understand, if they would, the significance of His mission to earth.

Sacred memories and visions of future glory must have pressed upon His mind as Christ traversed the way that led upward to the crest of the Mount of Olives and down the father side into Jerusalem. The holy Shekinah, in taking its departure from the first Temple shortly before its destruction by Nebuchadnezzar, had paused briefly at the crest of the mountain (see DA 829; see on Eze. 11:23). The Triumphal Entry was “the dim foreshadowing” of Jesus’ return in the clouds of heaven (see DA 580). It was from the eastern slope of the mountain that Jesus Himself, nearly two months later, was to ascend to heaven (see DA 829, 830). When, at the close of the millennium, He returns to earth, accompanied by the saints and the Holy City, He will descend upon the Mount of Olives (see GC 662, 663; see on Zech. 14:4). The Holy City then settles down where old Jerusalem once stood, and Christ, the saints, and angels enter into the city (see Rev. 21:2, 10; GC 663).And a colt. From the English translation it appears that Jesus rode both animals. However, the Greek may more properly be translated, “upon an ass, even a colt.”

Mat 21:6And the disciples went, and did as Jesus commanded them,7And brought the ass, and the colt, and put on them their clothes, and they set him thereon. 8And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawedthem in the way.9And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.10And when he was come into Jerusalem, all the city was moved, saying, Who is this?11And the multitude said, This is Jesus the prophet of Nazareth of Galilee.

8. Branches. In addition to those of the olive trees (from which the Mount of Olives received its name), there were branches of palm trees, which were used in connection with a triumphal entry, as a symbol of victory (compare the experiences of Simon and Judas Maccabaeus, 1 Macc. 13:51; 2 Macc. 10:7). In triumph Jesus rode forward to the cross, where, in seeming defeat, wearing a crown of thorns as “King of the Jews” (John 19:19), He died a mighty Conqueror.

9. Multitudes. The throng that gathered as Jesus moved on toward the summit of the Mount of Olives. Among these, undoubtedly, who constituted the throng were many who had come to Bethany to see Jesus and to see Lazarus, whom Jesus had but a few short weeks before raised from the dead (see John 12:17, 18). Even the priests and rulers came out to join the vast concourse of people. In this triumphal procession were many who had been captives of Satan and whom Jesus had delivered from demons, from blindness and dumbness, from sickness and lameness, from leprosy and death.Cried, saying. According to the Greek, they kept on shouting and repeating the words. Compare the joyous acclamation first used in welcoming the ark to Jerusalem (see on Ps. 24:7–10).Hosanna. Gr. hōsanna, a transliteration of the Aramaic hosha‘ na’, meaning “save, now” or “save, I pray thee” (see on Ps. 118:25). Here the expression may be considered a prayer to God that salvation may come to Israel through Messiah King.Blessed is he. The quotation is based on Ps. 118:26. The parallel passage in Mark reads instead, “Blessed be the kingdom of our father David” (Mark 11:10).Hosanna in the highest. See on Luke 2:14. Only Luke gives an account of the climax of the Triumphal Entry, when the priests and rulers from Jerusalem met Jesus, and only he records Jesus’ exclamation of grief over the doomed city of Jerusalem (see on ch. 19:39–44).

10. Was moved. Literally, “was shaken,” or “was caused to tremble.” The extreme agitation of the whole city is here graphically portrayed. Mark’s account of what Jesus did in the later afternoon and evening of this momentous day is more complete than that of the other evangelists (see on ch. 11:11).

11. Jesus the prophet. See Matt. 21:46; see on John 7:40; cf. v. 52. The people were not entirely convinced that Jesus was the Messiah, though they realized that the power of God was with Him.

A Possible Answer:These amazing prophecies apply in many respects. In fact Matthew specifically states that in verse 4. Hence... 1) The prophesied joy was fulfilled in Matthew’s account, 2) The location, the assumption of Jesus kingship is seen in the possessing of the colt, riding on a donkey...all were fulfillments.

“Christ was following the Jewish custom for a royal entry. The animal on which He rode was that ridden by the kings of Israel, and prophecy had foretold that thus the Messiah should come to His kingdom. No sooner was He seated upon the colt than a loud shout of triumph rent the air. The multitude hailed Him as Messiah, their King. Jesus now accepted the homage which He had never before permitted, and the disciples received this as proof that their glad hopes were to be realized by seeing Him established on the throne. The multitude were convinced that the hour of their emancipation was at hand. In imagination they saw the Roman armies driven from Jerusalem, and Israel once more an independent nation.”—Ellen G. White, TheDesire of Ages, p. 570.

Again and again, we see how Scripture was fulfilled and yet, at the time, the people didn’t understand it. What lessons might we take away for ourselves about how preconceived notions could distort truth?A Possible Answer:1) It is important that we approached the Bible with an open mind. 2) Failing to do that predisposes us to twist and manipulate what the Bible says. 3) We are not to accept conclusions good are not Bible-based and Spirit led. 4) Our preconceived notions tend to force themselves on the text, thus making the Bible say what do we want it to say.

MondayMay 30Jesus in the Temple

From the earliest days of fallen humanity, animal sacrifices were God’s chosen means to teach the world the plan of salvation, salvation by grace through faith in the coming Messiah (see Rom. 4:13-16). A powerful example of this truth can be found in Genesis 4, the story of Cain and Abel and the tragedy that ensued over worship, among other things (see also Rev. 14:7-12). Thus, when God called Israel as His chosen people, “‘a kingdom of priests and a holy nation’” (Exod. 19:6, NKJV), He also established the sanctuary service as a fuller and more complete explanation of salvation.From the tabernacle in the wilderness, through Solomon’s temple, and through the temple built after the return from Babylon, the gospel was revealed in the symbols and types of the sanctuary service.

However, despite its divine origins, the temple and its rituals were conducted by fallen human beings and, as with pretty much everything people get involved in, corruption ensued, even here with the sacred service that God had instituted to reveal His love and grace to a fallen world. By the time of Jesus, things had become so terribly perverted by the greed and avarice of the priests (the very ones who were entrusted with administering the services!) that “in the eyes of the people the sacredness of the sacrificial service had been in a great measure destroyed.”—Ellen G. White, The Desire of Ages, p. 590.

ReadMatthew 21:12-17.Jesus Cleanses the Temple 12Then Jesus went into the temple of Godand drove out all those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.13And He said to them,“It is written, ‘My house shall be called a house of prayer,’but you have made it a ‘den of thieves.’” 14Thentheblind andthelame came to Him in the temple, and He healed them.15But when the chief priests and scribes saw the wonderful things that He did, and the children crying out in the temple and saying, “Hosanna to the Son of David!” they were indignant16and said to Him, “Do You hear what these are saying?”And Jesus said to them,“Yes. Have you never read, ‘Out of the mouth of babes and nursing infants You have perfected praise’?” 17Then He left them and went out of the city to Bethany, and He lodged there.

What lessons are here for us, as worshipers of God?A Possible Answer:1) There is a time when it is appropriate to take action as it relates to the desecration of the house of worship. 2) There are certain things that are not appropriate to do in or on sacred premises. 3) We must use the house of God in ways that are consistent with its purpose and function. 4) Praise is an acceptable form of worship. 5) It is possible to be so biased by our preconceptions that we do not or cannot see the truth for what it is or discern the will of God. 6) We can ascertain whether or not a person is called by God by the fruits of their actions and behaviors.