Matthew 21:5. The Cursing of the Fig Tree. It takes a new, a deeper, a more spiritual shape and meaning. That Jesus’ careful arrangement for the obtaining of the colt, followed by His equally deliberate riding of it into Jerusalem in Passover week, is intended to have significance is undoubted, for while certainly some wealthy pilgrims did ride into Jerusalem on asses at that time, it was not common practise, and it would certainly not have been expected of Jesus, for the pilgrims flocked in continually on foot. Hence they are spoken of together by the evangelist. This would identify the rider as the one foretold by the prophet, while the fact of riding only one would not be so rare as to attract attention. Thereby the colt foal in the last clause would be the same as the ass in the first clause, both being terms for one and the same animal. It is thus translated from the Hebrew by Hengstenberg: “Rejoice greatly, thou daughter of Zion! Matthew 25:18 identifies the man as the “lord” (kyrios), a term that, ordinarily, simply means “master.” Matthew is particularly fond of assigning kyrios to Jesus as well as to God (in the immediate context, see 25:11).The man’s journey, then, evokes the delay of Jesus’ return, the notorious delay of the parousia. 3 If anyone says anything to you, say that the Lord needs them, and he will send them right away.” For Matthew, as for Paul, the real Jerusalem was now the heavenly Jerusalem (Galatians 4:26), and he wants his readers to see it in that way too. He only takes the riding upon the ass as the image to illustrate the meekness of the Messianic King. 9:9 Matthew 21:9 A Hebrew expression meaning “Save!” which became an exclamation of praise; also in verse 15 Matthew 21:9 Psalm 118:25,26 Biblical Commentary (Bible study) Matthew 21:1-11 EXEGESIS: MATTHEW 21:1-11. Matthew 21:8-11. Christ, the Divine Lawgiver, modifies it. The ancient Jewish doctors were wont to apply these prophecies to the Messiah. . Untie them and bring them to me. Whatever happened to Matthew 17, an addition or a subtraction, it must have happened very early. The wise men in Matthew 2 are the chief priests and the scribes who function as Herod’s key advisors. Well, He would do so, but it would be a kingdom “not of this world” (John 18:36), utterly unlike all that they were looking for. (Mr 11:2-7; Lu 19:30-35; Joh 12:14, 15) Evidently, since Jesus rode only on the colt, Mark, Luke, and John mention only one animal. Luke can, however, present things differently, for to him and his readers Jerusalem was the old capital of ancient Israel and the place where prophecy would be fulfilled, but nothing more. Matthew 21:5. 18 When he was going back to the city in the morning, he was hungry. 21:5 Zech. Jesus now gives the law a new form to adapt it to his kingdom. 7 They brought the donkey and th… This our Saviour performed at the passover, when the Jewish nation was, by representatives, present to behold; when perhaps millions of the nation were actually present to bear the news to all parts of the land. Matthew 21:6 And the disciples went, and did as Jesus commanded them, Matthew 21:7 And brought the ass, and the colt, and … It was applied by the ancient Jews to the Messiah. Matthew 21:2 Parallel Verses [⇓ See commentary ⇓] Matthew 21:2, NIV: "saying to them, 'Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her.Untie them and bring them to me." Strauss and ether objectors have maintained that this is simply a Hebrew parallelism, in which the last clause is but an echo of the former, both possessing the same meaning. … From Isaiah 62:11. shout for joy, thou daughter of Jerusalem! And now our present verse cites a prophecy which definitely predicts that Jesus was to ride on an ass and its colt. Moreover, unlike Matthew, he will go on to make clear precisely what the relationship of the new congregation was to Jerusalem. Behold, thy king comes to thee; he is just and protected of God, afflicted and riding upon a foal the son of an ass.” The prophecy of the entire preceding part of the ninth chapter of Zechariah, Hengstenberg holds to be a clear prediction of the conquests of Alexander the Great. Matthew’s emphasis therefore must be seen as favouring an early date for his writing, with all ties to Jerusalem intended to be seen as broken. Both prophecies were referred to the Messiah by the Jews. In the Hebrew of Zechariah the word reproduces the old poetic phraseology of Genesis 49:11. II. Behold”! Matthew 21:5 STU XRF TSK ... the meaning of which they would afterwards understand, against the character of those expectations and the self-seeking spirit which mingled with them. which became an exclamation of praise; also in verse 15 21:9 Psalm 118:25,26 21:9 A Hebrew expression meaning "Save!" Thus He was by it deliberately making Himself stand out, and all would know that by it He was intending to make a declaration. Thou shalt not kill. ‘Blessed is He who comes in the name of the LORD!’ Matthew 21:5 Tell 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. Zechariah 9:9, quoted here, seems to be one of those places in the Bible where the repetition of an idea should make us sit up and take notice.He writes, “Rejoice. 7:11 21:16 Psalm 8:2 (see Septuagint) Matthew 21:5. The prophet does not by these words intend to describe this or any particular scene. And as we must be altogether overwhelmed with grief when Christ is absent, so on the other hand, the Prophet reminds believers that, when the Redeemer is present with them, they ought to be perfectly joyful. Not the Law only, but the Prophets also, did our Lord with the greatest carefulness fulfil, that no one mark or tittle of the letter should fail of the Word of God. . An ass, and a colt; Jesus rode upon the colt, Mark 11:7; John 12:14; the mother of the colt accompanying. Note. пояснение к ст. Matthew 21:5. This our Saviour performed at the passover, when the Jewish nation was, by representatives, present to behold; when perhaps millions of the nation were actually present to bear the news to all parts of the land. And our Lord, in thus. Matthew 5:21 is the twenty-first verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount.It opens the first of what have traditionally been known as the Antitheses in which Jesus compares the current interpretation of a part of Mosaic Law with how it should actually be understood. And a very great multitude spread their clothes on the road; others cut down branches from the trees and spread them on the road. Mt 5:21 Ye have heard. And our Lord, in thus acting the image of the prophet in visible form, does call the attention of the Jewish nation to his claim to be the King predicted by this prophetic image. —See study note on Mt 21:5. When John writes Jerusalem’s ties are broken so that again there is no danger of wrong ideas arising from the connection with Jerusalem. Verses3,4clearly stated that the mother and the colt were to be loosed and brought to Jesus. Even the riding of an unbroken colt would not be so unusual because somebody had to ride it for the first time, and besides this, the public crowd would not know it was an unbroken animal since it would be under control of this supernatural rider. That is why later he will present Christ’s coronation as something which, while having been accomplished in Heaven, is connected with Galilee with its freedom from the old traditional leadership, rather than being connected with Jerusalem (Matthew 28:16-20). But Hengstenberg justly denies that by the laws of Hebrew parallelism the two would necessarily mean the same individual animal. That ideal our Lord claimed to fulfil. See Ex 20:13 De 5:17. Matthew 21:8-11 NKJV. Behold, thy king comes to thee; he is just and protected of God, afflicted and riding upon a foal the son of an ass.” The prophecy of the entire preceding part of the ninth chapter of Zechariah, Hengstenberg holds to be a clear prediction of the conquests of Alexander the Great. And a careful reading of the witnesses suggests that they saw His intention as being to proclaim His prophetic status (Matthew 21:11; Luke 19:37; John 12:16-18). 1As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. The Greek word translated “gentle” here occurs just three other times in the New Testament: in the first beatitude, that “the meek” will inherit the earth (Matt. глашая титулы и похвалы, которые могли относиться только к Мессии (см. It was only later that recognition would dawn on many who believed, that it was in fact a declaration that Hewasthe Messiah, coming in lowliness to commence the official establishment of His Kingly Rule in Jerusalem (John 12:16-18), as it had already first been established in Galilee. App-117. an ass = a beast of burden. Wesley's Matthew 21:5 Bible Commentary 21:5 The daughter of Sion - That is, the inhabitants of Jerusalem: the first words of the passage are cited from Isaiah 62:11 ; the rest from Zechariah 9:9 . shout for joy, thou daughter of Jerusalem! In the passage, : “Binding his foal unto the vine, his ass’s colt unto the choice vine,” no one would claim that the foal and, the colt were necessarily the same individual. If it should be questioned how one man could ride two beasts, the explanation is that he would sit on the back of the mother and place his feet on the colt in the place of stirrups. Thus interpreted, His act was in part an apparent concession to the fevered expectations of His disciples and the multitude; in part also a protest, the meaning of which they would afterwards understand, against the character of those expectations and the self-seeking spirit which mingled with them. Untie them and bring them to me. of the prophet in visible form, does call the attention of the Jewish nation to his claim to be the King predicted by this prophetic image. Neither wanted the baggage of the old Jerusalem. There are only four possible ways that this situation could have arisen: Matthew 17:21 is original and one or more scribes mistakenly omitted it. 9:9 21:9 A Hebrew expression meaning "Save!" As far as they were concerned the old Jerusalem was in the past, and should stay that way. Tell ye the daughter of Zion These words seem to be taken out of ( Isaiah 62:11) where it is said, "say ye to the daughter of Zion, behold thy salvation cometh", or "thy Saviour cometh"; meaning, without doubt, the Messiah: by the daughter of Zion is meant, not the city of Jerusalem, but the inhabitants thereof, the Jewish synagogue; or as the Targum renders it, (Nwyud … This tells us something significant is about to happen, and we would do well to pay attention! He is quite happy therefore to connect Christ’s heavenly activity with Jerusalem. —, the matter of the fig tree, as if it were a small affair, not worth speaking about. Matthew 21:5 “Tell 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.” King James Version (KJV) 9:9 Matthew 21:9 A Hebrew expression meaning “Save!” which became an exclamation of praise; also in verse 15 Matthew 21:9 Psalm 118:25,26 And upon a colt the foal of an ass (kai epi pwlon uion upozugiou).These words give trouble if kai is here taken to mean "and." a donkey tied and a colt with her: Only Matthew’s account mentions both the donkey and its colt. Matthew 21:5 Zech. Daughter of Zion — The pious part of the Jewish people. "Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and … 9. In the present case it was our Lord’s purpose to make his procession with both animals into Jerusalem a sort of visible embodiment of the prophet’s words. Matthew 21:5 Zech. As the words stand in Zechariah (we need not here discuss the question as to the authorship or composition of that book) they paint the ideal King coming, not with “chariot” and “horse” and “battle bow,” like the conquerors of earthly kingdoms, but as a prince of peace, reviving the lowlier pageantry of the days of the Judges (Judges 5:10; Judges 10:4; Judges 12:14), and yet exercising a wider dominion than David or Solomon had done, “from sea to sea, and from the river (Euphrates) to the ends of the earth” (Zechariah 9:10). One of the ten commandments. THE CONTEXT Earlier, because Jesus' time had not yet come, he withdrew when Pharisees conspired against him and ordered the crowds "not to make him known" (12:14-16). Thereby the colt foal in the last clause would be the same as the ass in the first clause, both being terms for one and the same animal. Matthew 21:1-46 (New International Version) The Triumphal Entry 1 As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, 2 saying to them, "Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. But with these words at the ninth verse commences, in contrast, the descriptive picture of Jesus the Prince of peace. However, we have seen a progressive unveiling of his identity. Nor must this voluntary act upon the part of our Lord be looked upon as being a literal and final fulfilment of the prophecy. So Babylon (Isaiah 47:1), daughter of Tyre for Tyre (Psalms 45:12).Riding (epibebhkwv).Perfect active participle of epibainw, "having gone upon.". He only takes the riding upon the ass as the image to illustrate the meekness of the Messianic King. To him Jerusalem was the starting point and there was no danger that Luke’s readers might be sucked back to the old ways. which became an exclamation of praise; also in verse 15 21:13 Isaiah 56:7 21:13 Jer. But He thus fulfilled a prophetic announcement, in which the Messiah is represented as the king entering Jerusalem, and yet as lowly, the meekness symbolized by His riding upon an ass’s colt. a donkey tied and a colt with her: Only Matthew’s account mentions both the donkey and its colt. In this case, Moses. Writing as a Jewish Christian to Christian Jews Matthew avoids putting emphasis on Jerusalem as far as he can, for while he acknowledges that Jesus is Jerusalem’s King, he does not want Christ’s Kingship to be seen as tied to Jerusalem, and he considers that the Kingly Rule of Heaven has first been proclaimed in Galilee, which he sees as in a sense its natural home. 118:25,26 21:9 a Hebrew expression meaning `` Save! memorable prophecy of the Jewish people относиться ». 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