Title Page

                                                                 TITLE PAGE


This commentary is a study of the Hebraic background of the Synoptic Gospels, plus the Gospel of John.  The text used for this study is the New King James Version (NKJV) of the Bible, along with the Hebrew Bible Known as the Tanakh.  The Mishnah that was used was written by Mr. Philip Blackman.

Compilation, writing, and a lot of the research was done by:

        Rev. Bob Doty
        Kol Emeth Ministries
        81 1st Ave. SW
        Taylorsville, NC 28681
        828/302-7873

The main job f editing this material and giving extremely valuable advice on the accuracy of the work was furnished by:

         Dr. Roy Blizzard
         Bible Scholars, Inc.
         P.O. 204073
         Austin, TX 78720-4073

Other editing help and valuable advice was given by:

          Dr. Ron Moseley
          American Institute For Advance Biblical Studies
          3905 North Hills Blvd.
          North Little Rock, AR 72116


It is difficult to find the words to express my gratitude to these two scholars for their assistance that they provided to me in completing this commentary.  To have scholars of their caliber working with me was a great honor.

Introduction

INTRODUCTION

I am sure that most of you would agree with me that the Word of God is the most incredible book that was ever written.  “A Hebraic Study of the Gospels” is a new work that begins where “Our Hebrew Gospels’ left off.  You will find most of the commentary is the same as in the previous one, except there are considerable additions to it.  Also, there is additional research work from the Mishnah that was not in the previous work.  All of this is important, but there are some major changes in the format that need explaining.

First of all, we need to recognize that we have four different Gospels, written by four different authors, with four different perspectives they are trying to present.  In “Our Jewish Gospels,” where two or more Gospels were involved in the same story, I cited the verses from one Gospel and referenced the similar verses in the other Gospel.  In doing so, you lose any possibility of sharing the individual author’s viewpoint for that story.  In this commentary I am using what I call a modified horizontal comparison.  When a particular segment involves two or more Gospels telling the same story, all of the verses from each Gospel are listed together in their correct chronological sequence with similar verses shown together.  In this way the reader can see any differences that one Gospel might have compared to another.

Why do we have so many different English translations of the Bible?  For a long time now that question has really bothered me, until recently I began to uncover some answers (at least for myself).  I’m not going to try to present a study in Textual Criticism in this commentary, but simply present some information that I have discovered in my studies.  Again, controversy still rages in some of these areas and I do not claim any expertise myself.  It is my understanding that most textual critics of note today will not use the Greek manuscript called the Textus Receptus which many of our major Bibles are translated from (KLV, NKJV, NSAS, Jerusalem Bible, etc.).

In 1869 a Bible scholar by the name of Constantine Tischendorf published a work  titled  “The New Testament, The authorized English Version: With Introduction and Various Readings From the Three Most Celebrated Manuscripts of the Original Greek Text (1869).”  This work can be found on the Internet.  The Biblical text that he used for his basic text was called the “Authorized English Test,” also known as the “King James Bible (1869).  On each page, at the bottom of the page as footnotes, he listed various readings from the Codex Sianaticus, Codex Vaticanus, and Codex Alexendrenus.  These three manuscripts are our earliest (4th century Alexandrian) and considered most accurate Greek manuscripts we have of the Bible.  The “Authorized English Text” is what is called a “Western text,” which is not considered nearly as accurate by most scholars.  It was translated originally from the “Textus Receptus,” which was originally created using seven Greek manuscripts dating only from the 12th century.  I have chosen to use the “New King James Translation” for this commentary for two reasons.  First of all, its translators have tried to work into its text a lot of the variances from the three major manuscripts listed above.  Secondly, as a footnote identified as “NU-Text at the bottom of the page, the translators listed many addition variances from these same earlier manuscripts.  

It is my earnest prayer that this commentary will be of great benefit to you as you read  it and it opens your eyes to a whole new world of the Bible.  This commentary is by no means a complete work and probably never will be.  But, if it encourages you to study and go deeper into God’s precious Word, then I have accomplished my purpose.  I am always glad to receive any constructive criticism based on legitimate research.  My email address is bobdoty@yahoo.com.  Shalom, and be blessed in Yeshua’s name.







Analytical Outline of the Harmony -- Volume 3

Segment
   No.                                Title and Scripture     

121         The Parable of the Persistent Widow and the Pharisee and the Tax Collector  (Lk. 18:1-14)
122         Marriage and Divorce (Mt. 19:1-12; Mk. 10:1-12)
123         Little Children and the Kingdom of God (Mt. 19:13-15; Mk. 10:13-16; Lk. 18:15-17)
124         The Rich Young Ruler and the Kingdom of God (Mt. 19:16-20; Mk. 10:17-31; Lk. 18:18-30)
125         The Third Prophecy of His Death and Resurrection and Teaching on the Greatness
               Of Serving (Mt. 20:17-28; Mk. 10:32-45; Lk. 18:31-34)
126         Yeshua Heals Blind Bartimaeus (Mt. 20:29-34; Mk. 10:46-52; Lk. 18:35-43)
127         Zacchaeus the Tax Collector and the Parable of the Pounds (Lk. 19:1-28)
128a       Yeshua Arrives at Bethany (Jn. 11:55-12:1, 9-11)
128b       The Triumphal Entry Into Jerusalem (Mt. 21:1-11, 14-17; Mk. 11:1-11;  Lk. 19:29:44;
                Jn.  12:12-19)
129         The Barren Fig Tree Cursed and the Second Cleansing of the Temple
               (Mt. 21:18, 19. 21-23; Mk. 11:12-18; Lk. 19:45-48)
130         Some Hellenistic Jews Desire to See Yeshua and the Agitation it Brings to Him   (Jn. 12:20-50)
131         The Barren Fig Tree Found to Have Withered (Mt. 21:19-22; Mk. 11:19-25; Lk. 21:37, 38)
132         Yeshua’s Authority Questioned and the Parable of the Wicked Vinedressers
               (Mt. 21:23-22:14; Mk. 11:27-12:12; Lk. 20:1-19)
133         Is it Lawful to Pay Taxes to Caesar?  (Mt. 22:15-22; Mk. 12:13-17; Lk. 20:20-26)
134         The Sadducees and the Resurrection (Mt. 22:23-33; Mk. 12:18-27; Lk. 20:27-40)
135         The Greatest Commandment (Mt. 22:34-40; Mk. 12:28-34)
136         Yeshua, the Son of David (Mt. 22:41-46; Mk. 12:35-37; Lk. 20:41-44)
137         Woe to the Scribes and Pharisees (Mt. 23:1-39; Mk. 12:38-40; Lk. 20:45-47)
138         The Two Widow’s Mites (Mk. 12:41-44; Lk. 21:1-4)
139         The Olivet Discourse (Mt. 24 - 25; Mk. 13:1-37; Lk. 21:5-36)
140         The Plot is Hatched (Mt. 26:1-5: Mk. 14:1, 2; Lk. 22:1, 2)
141         The Anointing of Yeshua at Bethany (Mt. 26:6-13; Mk.  14:3-9; Jn. 12:2-8)
142         Judas Agrees to Betray Yeshua (Mt. 26:14-16; Mk. 14:10, 11; Lk. 22:3-6)
143         Yeshua and His Disciples Prepare the Passover (Mt. 26:17-19; Mk. 14:12-16; Lk. 22:7-13)
144         Yeshua Sits Down With His Disciples to Eat the Passover (Mt. 26:20; Mk. 14:17;
               Lk. 22:14-16, 24-30)
145         Yeshua Washes the Feet of the Disciples (Jn. 13:1-20)
146         Yeshua Points to Judas as the Betrayer (Mt. 26:21-25; Mk. 14:18-21; Lk. 22:21-23;
               Jn.  13:21-30)
147         Yeshua Predicts Peter’s Denial (Mt. 26:31-35; Mk. 14:27-31; Lk. 22:31-38; Jn. 13:31-38)
148         Yeshua Institutes the Lord’s Supper (Mt. 26:26-29; Mk. 14:22-25; Lk. 22:17-20;
               I Corin. 11:23-36)
149         Yeshua’s Farewell Discourse (Jn. 14:1-31)
150         The Discourse on the Way to Bethany (John 15, 16)
151         Yeshua’s Prayer of Ordination for the Disciples (Jn. 17)
152         Yeshua’s Agony in the Garden (Mt. 26:30, 36-46; Mk. 14:26, 32-42;
               Lk. 22:39-46; Jn. 18:1)
153         The Arrest of Yeshua (Mt. 26:47-56; Mk. 14:43-52; Lk. 22:47-53; Jn. 18:2-12)
154         Yeshua Examined Before Annas (Jn. 18:12-14, 19-23)
155         Yeshua Condemned Before Caiphas (Mt. 26:57, 59-68; Mk. 14:53, 55-65; Lk. 22:54, 63-65;
                Jn. 18:24)
156          Peter Denies Yeshua Three Times (Mt. 26:58, 69-75; Mk. 14:54, 66-72; Lk. 22:54-62;
                Jn. 18:15-15; 25-27)
157         Yeshua is Condemned by Sanhedrin (Mt. 27:1; Mk. 15:1; Lk. 22:66-71)
158         The Suicide of Judas (Mt. 27:3-10; Acts 1:18, 19)
159         Yeshua Before Pilate For the First Time (Mt. 27:2, 11-14; Mk. 15:1-5; Lk. 23:1-5; Jn. 18:28-38)
160         Yeshua Before Herod Antipas (Lk. 23:6-12)
161         Yeshua the Second Time Before Pilate (Mt. 27:15-26; Mk. 15:6-15; Lk. 23:13-25;
                Jn. 18:39-19:16)
162         The Romans Mock Yeshua (Mt. 27:27-30; Mk. 15:16-19)
163         The Via Dolorosa on the Way to the Cross (Mt. 27:31-34; Mk. 15:20-23; Lk. 23:26-33;
               Jn. 19:16, 17)
164         The First Three Hours on the Cross (Mt. 27:35-44; Mk. 15:24-32; Lk. 23:33-43; Jn. 19:18-27)
165         The Three Hours of Darkness (Mt. 27:45-50; Mk. 15:33-37; Lk. 23:44-46; Jn. 19:28-30)
166         Supernatural Occurrences After Yeshua’s Death (Mt. 27:51-56; Mk. 15:38-41;
               Lk. 23:45, 47-59)
167         The Burial of Yeshua (Mt. 27:57-60; Mk. 15:42-46; Lk. 23:50-54; Jn. 19:31-42)
168         The Watch of the Women at the Tomb (Mt. 27:61-66; Mk. 15:47; Lk. 23:55, 56)
169         The Women Visit the Tomb (Mt. 28:1; Mk. 16:1)
170         Occurrences at the Tomb (Mt. 28:2-4)
171         The Women Meet the Angels at the Tomb (Mt. 28:5-8; Mk. 16:2-8; Lk. 24:1-8; Jn. 20:1)
172         The Women Tell the Disciples of the empty Tomb (Lk. 24:9-12; Jn. 20:2-10)
173         Yeshua Appears to Mary Magdalene (Mk. 16:9-11; Jn. 20:1-18)
174         The Appearance of Yeshua to the Other Women (Mt. 28:9, 10)
175         The Guards Report to the Jewish Rulers (Mt. 28:11-15)
176         The Appearance to the Two Disciples on the Road to Emmaus (Mk. 16:12, 13; Lk. 24:13-32)
177         The Report of the Two Disciples (Lk. 24:33-35; I Corin. 15:5)
178         Yeshua Appears to the Disciples Without Thomas (Mk. 16:14; Lk. 24:36-43; Jn. 20:19-25)
179         Yeshua Appears to the Disciples Again With Thomas (Jn. 20:26-31; I Corin. 15:5)
180         Yeshua Appears to the Disciples at the Sea of Galilee (Jn. 2:1)
181         Yeshua Appears to the Five Hundred – the Great Commission (Mt. 28:16-20; Mk. 16:15-18;
                I Corin. 15:6)
182         Yeshua Appears to James, His Brother (I Corin. 15:7)
183         Yeshua Appears to the Disciples With Another Commission (Lk. 24:44-49; Acts 1:3-8)
184         The Last Appearance and the Ascension (Mk. 16:19, 20; Lk. 24:50-53; Acts 1:9-12)

Contributing Scholars


Below are some of the scholars whose work has had a direct impact on this commentary.  Their credentials are impeccable.  These individuals represent a level of scholarship that cannot be surpassed.  We are grateful to them for their dedication and years of hard work and sacrifice.


Roy B.  Blizzard, Ph.D.
Dr. Blizzard is president of Yavo, Inc. And Bible Scholars, Inc., a nonprofit organization dedicated to Biblical research and education.  Dr. Blizzard attended Oklahoma Military Academy and has a B.A. degree from Philips University in Enid, Oklahoma.  He has a M.A. degree from Eastern New Mexico University in Portales, New Mexico, and a M.A. degree from the University of Texas in Austin, and a Ph.D. in Hebrew Studies from the University of Texas in Austin.  Dr. Blizzard has served as an instructor in Hebrew, biblical history, and Biblical archaeology at the University of Texas.  He also served as a supervising archaeologist excavating the Temple Mount in Jerusalem, Israel.  He has also served as an adjunct professor of Union Graduate School of the Union Experimental Colleges and Universities in Cincinnati, Ohio.  Dr. Blizzard continues to serve on various graduate student committees at the University of Texas at Austin for students working on their doctoral degrees.  I am proud to add that Dr. Blizzard is working as editor for this commentary.



Ron Moseley, Ph.D., D.Phil., D. Litt.
Dr. Ron Moseley has studied for the last twenty years at several major universities, including Princeton, the Hebrew University in Jerusalem, and the Jerusalem University in Jerusalem, researching under some of the most prominent scholars in Hebrew culture.  He has a Bachelor of Religious Education and Master of Biblical Foundations in Middle Eastern Studies degrees from Luther Rice College, a Master Degree in Jewish studies, a Ph.D. degree from Louisiana Baptist University, and a D.Phil. Degree from Oxford Graduate School, the American Center for Religion and Society Studies, where he graduated with honors for his statistical analysis of society and religion.  Dr. Moseley is the founder and president of the American Institute of Higher Biblical Studies in North Little Rock, AR.



Marvin Wilson, Ph.D.
   Dr. Marvin Wilson is the Harold J. Ockenga Professor of Biblical and Theological Studies at Gordon College in Wenham, Mass.  Dr. Wilson is one of the translators of the New International Version of the Bible.  He is a leader in the dialogue between Jews and Christians, and has co-edited many books and written numerous articles on Christian-Jewish relations.  Dr. Wilson is the author of the popular book “Our Father Abraham,” which has become a textbook on the subject of the Jewish roots of the Christian faith and was made into a television documentary on the first century culture.



Brad H. Young, Ph.D.
Dr. Young received his doctorate at the Hebrew University in Jerusalem in 1987.  His dissertation, written under Dr. David Flusser’s supervision, was titled “The Parables as a Literary Genre in Rabbinic Literature and in the Gospels” While at the Hebrew University, Dr. Young served as a graduate assistant to Professor Flusser, Chairman of the Department of Comparative Religion.  Dr. Young teaches at Oral Roberts University where he is the Professor of Biblical Literature.  He continues to be involved in the research of the Jerusalem School and in the writing of the Jerusalem Synoptic Commentary.



Dwight A. Pryor, Ph.D..
Dr. Pryor is a graduate, with special distinction, of the University of Oklahoma, with a B.A. degree in philosophy.  His several years of graduate studies at the University of Texas at Austin, in philosophy and the Hebrew Studies Program, equips him with a unique perspective on the Holy Scriptures.  Mr. Pryor is president and founder of the Center For Judaic-Christian Studies, established in Austin, Texas in 1984.  He also is a founding member of the Board of Governors of the Jerusalem School of synoptic Research in Israel - a respected international research team of scholars studying the life of Jesus in the context of Jewish culture, history, geography, and archaeology of the Bible.



Jim Fleming, Ed.D.
Dr. Fleming is the Executive Director of the Biblical Resources Study Center in Jerusalem, Israel, which provides audiovisual aides for teaching Bible history.  He has lived and worked in Israel since 1974 and has served as Director and Academic Dean of the Jerusalem Center for Biblical Studies from 1980 to April of 1987.  He holds an Ed.D. degree from Southwestern Theological Seminary and has taught in both the Hebrew University and the American Institute in Jerusalem.  The Director of the Overseas Students at the Hebrew University stated that Dr.Fleming’s media lecture room was the most sophisticated teaching center in the Middle East.  Dr. Fleming has served as a cartography consultant with the Curriculum Department of the Israeli photographs.  He also works with the Israeli Ministry of Tourism.  Dr. Fleming is a member of the Advisory Board and periodically contributes articles to the Archaeological Review magazine.




Paul L. Maier, Ph.D.
Dr. Maier is the Russell H. Seibert Professor of Ancient History at Western Michigan University and a much published author of both scholarly and popular books.  His novels include two historical documents, “Pontius Pilate and the Flames of Rome,” as well as a theological thriller that became #1 national best seller in religious fiction: “A Skeleton In God’s closet.”  A sequel, “More Than a Skeleton” appeared last fall.  His non-fiction works include “In The Fullness of Time,” a book that correlates evidence from the ancient world impinging on Jesus and early Christianity, and “Josephus – The Essential Works,” a new translation/commentary on writings of the first century Jewish historian, and “Eusebius – The Church History,” a similar book on the first Christian historian.  Several million Maier books are now in a dozen languages, as well as 250 scholarly articles in professional journals.

Dr. Maier lectures widely, appears frequently on national radio, television, and in newspaper interviews, and has received numerous awards.  He has also penned four children’s books and produced three four-hour video series dealing with Jesus, St. Paul, and the early church.



SPECIAL RECOGNITION

David Flusser, Ph.D.
Dr. David Flusser was the professor of Early Christianity and Judaism of the Second Temple Period at the Hebrew University in Jerusalem, Israel.  Dr. Flusser was a member of the Israel Academy of Science and Humanities.  He was the recipient of the Israel Prize (1980), awarded by the State of Israel.  In 1980 he was awarded the degree of Doctor of Theology by the Catholic Faculty of Theology of Lucerne, Switzerland.  His books include “Jesus and Judaism” and “The Origins Christianity.”  He published over 1000 articles in Hebrew, German, English, and other languages.  He died on his 83rd birthday on September 15, 2000.  Dr. David Flusser was recognized as one of the top Biblical scholars in the world and he is sorely missed by all who knew him and/or studied his works.












The Parables of Yeshua

 Parable and Scripture No.                                                                     Volume
                                                                                                                  No.                  
1.   Barren fig tree   (Lk. 13:6-9) ................................................................  2          
2.   Bread of life (Jn. 6:31-38) ....................................................................  2          
3.   Divided kingdom (Mt. 12:24-30; Mk. 3:22-27; Lk. 11:14-23) .............  2          
4.   Dragnet   (Mt. 13:47-50) ...................................................................... 2            
5.   Feast invitations (Jn. 14:12-14)   ........................................................... 3          
6.   Fig tree   (Mt. 24:32-35; Mk. 13:28-32; Lk. 21:29-33) ........................ 3            
7.   Friend at midnight   (Lk. 11:5-13) ........................................................  2          
8.   Good Samaritan   (Lk. 10:25-37) ......................................................... 2          
9.   Good shepherd (Jn. 10:1-18) ............................................................... 2    
10.  Great physician (Mt. 9:10-13; Mk. 2:15-17; Lk. 5:29-32) ....................1    
11.  Great Supper   (Lk. 14:15-24) .............................................................2    
12.  Groom attenders (Mt. 9:14,15; Mk. 2:18-20; Lk. 5:33-35) ..................1    
13.  Growing seed   (Mk. 4:26-29) ............................................................. 2    
14.  Hidden treasure   (Mt. 13:44) .............................................................  2    
15.  Householder   (Mt. 13:52) ..................................................................  2    
16.  King’s war plans (Lk. 14:31-33) ........................................................   2    
17.  Laborers in the vineyard   (Mat. 20:1-16) ............................................  3    
18.  Lowly place   (Lk. 14:7-11) ................................................................  2    
19.  Leaven   (Mt. 13:33; Lk. 13:20, 21) ....................................................  2  
20.  Lost coin (Lk. 15:8-10) .......................................................................  2    
21.  Lost son   (Lk. 15:11-32) ...................................................................  2    
22.  Lost sheep (Lk. 15:4-7) ......................................................................  2    
23.  Lost sheep (Mt. 18:12-14) ..................................................................  2    
24.  Mustard seed   (Mt. 13:31, 32; Mk. 4:30-32; Lk. 13:18, 19) ...............  2  
25.  New cloth   (Mt. 9:16; Mk. 2:21; Lk. 5:36) .........................................  1  
26.  New wine   (Mt. 9:17; Mk. 2:22; Lk. 5:37-39) ....................................  1  
27.  Pearl of great price   (Mt. 13:45, 46) ...................................................  2  
28.  Pharisees and the tax collector   (Lk. 18:9-14) .....................................  3  
29.  Revealed light   (Mt. 5:14-16; Mk.4:21-23; Lk. 8:16-18) ....................  1  
30.  Rich fool   (Lk. 12:16-21) ...................................................................  2          
31.  Rich man and Lazarus   (Lk. 16:19-31) ...............................................  2          
32.  Salt without taste (Mt. 5:13; Mk. 9:50; Lk. 14:34,35) ..........................  2          
33..  Servant’s duty (Lk. 17:7-10) .............................................................. 2          
34.  Sheep and goats (Mt. 25:31-46) .........................................................  3          
35.  Sign of Jonah (Mt. 12:38-42; Lk. 11:29-32) .......................................  2          
36.  Ten Minas   (Lk. 19:11-27) ................................................................  3            
37.  Ten talents   (Mt. 25:14-30) ...............................................................  3          
38.  The reed and the oak tree ...................................................................  2          
39  Two sons (Mt. 21:28-32) ....................................................................  3          
40.  Ten virgins   (Mt. 25:1-13) ..................................................................  3  
41.  Two debtors   (Lk. 7:41-43) ...............................................................  2          
42.  The Sower   (Mt. 13:3-9, 18-23; Mk. 4:3-20; Lk. 8:4-15) ..................  2          
43.  Unclean spirit   (Mt. 12:43-45; Lk. 11:24-26) ....................................   2            
44.  Unjust judge   (Lk. 18:1-8) .................................................................  3            
45.  Unjust steward   (Lk. 16:1-13) ............................................................  2        
46.  Unforgiving servant   (Mt. 18:21-35) ...................................................  2        
47.  Unprepared builder (Lk. 14:28-30) .....................................................  2        
48.  Vine and branches (Jn. 15:1-17) .........................................................  3        
49.  Watching servants   (Lk. 12:35-40) .....................................................  2          
50.  Watch therefore   (Mk. 13:33-37) ......................................................   3        
51.  Wheat and tares explained   (Mt. 13:36-43)   ......................................  2      
52.  Wedding feast   (Mt. 22:1-14) ............................................................  3          
53.  Wheat and tares   (Mt. 13:24-30) ........................................................  2        
54.  Wicked vinedressers   (Mt. 21:33-46; Mk. 12:1-12; Lk. 20:9-18)......... 3      
55.  Wise builder   (Mt. 7:24-27; Lk. 6:47-49) ...........................................  1      
56.  Wise and evil stewards   (Mt. 24:45-51; Lk. 12:42-48)   .....................  3      

Segment No. 121 -- Lk. 18:1-14

Title:  The Parable of the Persistent Widow and the Pharisee and the Tax Collector

Lk. 18:1  Then He spoke a parable to them, that men always ought to pray and not lose heart,
Lk. 18:2  Saying, “There was in a certain city a judge who did not fear God nor regard man.”
Lk. 18:3  “Now there was a widow in that city; and she came to him, saying, ‘Avenge me of my adversary.’”
Lk. 18:4  “And he would not for a while; but afterward he said within himself, ‘Though I do not fear God nor regard man,’”

Saying that a judge does not fear God is a most serious charge.  Apparently he is more concerned about himself than about others.  The widow in the parable is at an extreme disadvantage because she possesses no influence on her own.

Lk. 18:5  “‘Yet because this widow troubles me I will avenge her, lest by her continual coming she weary me.’”

However, the judge does recognize the widow for her brazen tenacity.  This tenacity is not something that the widow just all of a sudden developed just for this particular situation.  It was part of her character.  The corrupt judge is not concerned with equitable jurisprudence and fears neither God or anyone.  The Jewish view of a magistrate possessed the highest concern for fairness and judgment.  The judge represents divine authority on earth and was required to make equitable decisions based upon all the evidence.  The Bible says, “And said to the judges, ‘Take heed to what you are doing, for you do not judge for man, but for the Lord, who is with you in judgment.  Now therefore, let the fear of the Lord be upon you; take care and do it; for there is no iniquity with the Lord our God, no partiality, nor taking of bribes’” (II Chron. 19:6,7)

Source: II Chron. 19:6,7

Her adversary apparently controls a corrupt court by his powerful influence with an unscrupulous magistrate. Tenacity is the only weapon the widow possesses.  She exercised her firm resolve and was tireless in her persistent requests to a corrupt judge.

Lk. 18:6  Then the Lord said, “Hear what the unjust judge said.”
Lk. 18:7  “And shall God not avenge His own elect who cry out day and night to Him, though He hears long with them?”

Thus the story reaches its climax.  The unjust judge passes a righteous judgment.  The widow as an outcast is received and the villain magistrate becomes a hero of sorts.  The judge does not change his philosophy of jurisprudence.  The powerful judge, however, is beaten down by the determined tenacity of the helpless widow. The Rabbis possess a high evaluation of  chutzpah.  When the Jewish literature is examined, a number of striking parallels are found which focus upon chutzpah as a valid expression of religious faith.  In English, raw nerve or bold perseverance is not always considered polite.  Certainly one should never approach God in that fashion.  Jewish literature, however, is replete with examples of bold persistence in the relationship between the one Holy God and humankind.  As Abraham argued with God in dialogue, other leaders in Jewish history sometimes employed boldness in their prayers.

Lk. 18:8  “I tell you that He will avenge them speedily.  Nevertheless, when the Son of Man comes, will He really find faith on the earth?”
Lk. 18:9  Also He spoke this parable to some who trusted in themselves that they were righteous, and despised others.
Lk. 18:10  “Two men went up to the Temple to pray, one a Pharisee and the other a tax collector.”

Another barrier binding our understanding of the dramatic story concerns the prominence of the Temple in the parable.  The role of the Temple in the working of ancient Israel must be carefully studied, since the parable itself assumes a background in the Temple.  Could this parable have been developed after the temple was destroyed?  Some New Testament scholars have questioned the authenticity of the parable, claiming that the early church invented the story apart from the teachings of Yeshua.  Would the early church describe an individual as receiving forgiveness and justification during the sacrificial service in the Temple?  Perhaps a strong argument for an earlier date of the parable and its place in the Gospel of Luke is discovered here. The realistic character of the parable’s background indicates that it possesses deep roots in the historical setting of the people of Israel before the destruction of the Temple in 70 C.E. 

The Temple was a place of prayer (Luke. 1:10).  But the most prominent feature of the Temple worship in the minds of the people was the sacrifice.  Within the Temple worship, people were permitted to offer individual sacrifices.  The parable, however, probably depicts the daily sacrifice (tamid), which was offered twice a day, morning and evening.  The people would go up to the Temple during these sacrifices and gather for worship.  During the Second Temple Period, prayers were added to the service.  The people would pray during the time of incense.  The picture created in the opening of the parable suggests that the two individuals to pray at the appointed time of the daily sacrifices.

Lk. 18:11  “The Pharisee stood and prayed thus with himself, ‘God, I thank You that I am not like other men – extortioners, unjust, adulterers, or even as this tax collector.’”

There is a Rabbinic parallel found in the Mishnah that says, “I thank thee, my God, that Thou hast cast my lot among the men of the synagogue and not among those who sit in the highways.  I rise early and they rise early, but I think that I might attend to the Law and they that they might attend to trifles.  I work and they work, but I receive reward, and they none.  I run and they run, but I to eternal life and they to the pit of perdition.”

Source: M:Berachoth 4:2

The Pharisees began to develop a method to exclude the publicans and tax collectors from all public and private functions.  The publicans were so frowned upon that they were not allowed to give testimony in court, could not hold any office in the community, or any charitable donations given by them were rejected. Obviously Yeshua did not hold to all of this because He permitted Zaccaeus to repent and pay back what he had stolen.  Some Rabbis so hated the publicans that they declared repentance of a tax collector was impossible, because there was no way to make restitution.  

Lk. 18:12  “‘I fast twice a week; I give tithes of all that I possess.’”

According to the Midrash, fasting took place on Mondays and Thursdays.  Fasting was one of the key elements of Phariseeism.

Source Midrash Rabba 76:3

The original audience listening to this story did not consider the Pharisee to be a stereo-type of the self-righteous hypocrite.  On the contrary, the Pharisees were respected for their sincere piety.  A Pharisee in the mind of the people of the period was far different from the popular conception of a Pharisee in modern thought.  Yeshua is not attacking the theology of Phariseeism in this parable, but addressing the need for sincerity when one directs his or her heart to God in prayer.  On the contrary, Yeshua never criticized Phariseeism as a religious movement.  He did, however, sharply rebuke the hypocritical behavior of some Pharisees.

Lk. 18:13  “And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, ‘God be merciful to me a sinner!”

“Standing afar off” probably meant that he stood in the Court of the Gentiles.

The view of atonement in the parable reflects Jewish thought from the time when the Temple stood.  The message of the parable focuses sharply on the attitude of one’s heart.  The tax collector expressed his sincere desire to receive God’s mercy.  He had directed his heart to God during a time of sacrifice and Temple worship. He beat his breast – an action which showed intense sorrow.  He cried out in deep anguish of heart, “God be merciful to me, a sinner!”  The Pharisee, on the other hand, was content.  He viewed himself already as being  righteous.  He thanked God that he was not like other people.  He stood erect during his prayer and perhaps located himself in a more prominent position nearer to the altar.

Lk. 18:14  “I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be abased, and he who humbles himself will be exalted.”

“He went to his house justified.” (Greek - dikaioo; Hebrew - tsadaq.  Meaning: “made righteous”)  Please pardon my confusion here.  This term is commonly used in connection  with someone “getting saved” or being “born again” when they accept Yeshua as their Messiah after He died on the cross and then rose again.  In this parable, not only is it before Yeshua died on the cross, but it is He that is telling the parable. 

Even today the careful listener can still sense the keen wit and the strong personality of Yeshua in the theme of contrasts.  The tables are turned as the seeming villain of a story behaves like a hero.  Listeners are astonished when their perception of which character is a good person turned out to be false.  An “evil” tax collector humbles himself and sincerely prays to God for forgiveness, whereas a “holy’ Pharisee is not as righteous as everyone assumes.  The word for tax collector in the parable is sometime translated publican. The listeners realize that although the publicans collected taxes for a hated regime, he recognized his own need for God’s mercy. The two individuals, one symbolizing good and the other evil, surprise the listeners by their unexpected behavior.

The difference between the Pharisee and the tax collector was the kavanah of their hearts.  As a Jewish theologian, Yeshua calls each individual to a genuine heart-controlled relationship with God.  The beauty of the story is seen further in the image of the tax collector.  God’s grace cannot be earned.  Even a wicked tax collector is accepted by God  when he crises out for divine mercy.  It is the same for both the religious and the unholy.  Both are needy but in different ways.  God loves the tax collector.  He loves the Pharisee.  But, no matter how sinful or impious the individual may appear in the eyes of the good religious people, God’s favor possesses no limitations.  He loves the publicans and the sinners.  It does not matter what they have done.  His grace is given to everyone who directs his or her heart to God in sincere prayer.


Segment No. 122 -- Mt. 19:1-12; Mk. 10:1-12

Title:  Marriage and Divorce

Mt. 19:1  Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.
Mk. 10:1a  Then He arose from there and came to the region of Judea by the other side of the Jordan.

Mt. 19:2  And great multitudes followed Him, and He healed them there.
Mk. 10:1b  And the people gathered to Him again, and as He was accustomed, He taught them again.

Mt. 19:3  The Pharisees also came to Him, testing Him, and saying to Him, “Is it lawful for a man to divorce his wife for just any reason?”
Mk. 10:2  The Pharisees came and asked Him, “Is it lawful for a man to divorce his wife?” testing Him.

Yeshua is presently in the region under the jurisdiction of Herod Antipas.  The Pharisees are trying to lay a trap for Him, hoping He would say something about the marriage of Herod Antipas.  Herod had beheaded Yochanan haMatbil for criticizing Herod about his marriage to Herodias.

Mk. 10:3  And He answered and said to them, “What did Moses command you?”

Mt. 19:4  And He answered and said to them, “Have you not read that He who made them at the beginning ‘made them male and female,’”
Mk. 10:6  “But from the beginning of the creation, God ‘made them male and female.’”

Source: Genesis 2:22

Mt. 19:5a “And said, ‘For this reason a man shall leave his father and mother and be joined to his wife,
Mk. 10:7 “‘For this reason a man shall leave his father and mother and be joined to his wife.’”

Mt. 19:5b  “‘and the two shall become one flesh’”?
Mk. 10:8a  “‘And the two shall become one flesh.’”

Source: Genesis 2:24

Mt. 19:6a  “So then, they are no longer two but one flesh. 
Mk. 10:8b  “So then they are no longer two, but one flesh.”

Mt. 19:6b “Therefore what God has joined together, let no man separate.”
Mk. 10:9  “Therefore what God has joined together, let no man separate.”

Mk. 10:10  And in the house His disciples asked Him again about the same matter.

Mt. 19:7  They said to Him, “Why did Moses command to give a certificate of divorce, and to put her away?”
Mk. 10:4 They said, “Moses permitted a man to write a certificate of divorce, and to dismiss her.”

Source: Deut. 24:1

There is a difference between Matthew and Mark that could be significant.  Matthew uses the word “command,” while Mark uses the word “permitted.”  Matthew is probably in error in this instance, as divorce is never “commanded” in Judaism.  Divorce was only permitted, but never commanded.  The ideal situation was always reconciliation. 

Mt. 19:8  He said to them, “Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.”
Mk. 10:5  And Jesus answered and said to them, “Because of the hardness of your heart he wrote you this precept.”

Mt. 19:9a  “And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery;”
Mk. 10:11  So He said to them, “Whoever divorces his wife and marries another commits adultery against her.”

Before one can study divorce, it must be recognized that in many ways marriage and the family were the primary focus of Judaism during the time of Jesus.  The home was a place of love and togetherness.  The man, the wife, and the children formed a family unity where the study of Scripture, prayers, and blessings provided a solid foundation for home life.  The Jewish faith and piety of the period emphasized peace in the home (shalom bayit), and the oneness of God who sanctified the marriage relationship.  Nonetheless, the Scriptures clearly teach that divorce was possible under certain circumstances (Deut. 24:1,2).  Originally, the law of the Hebrew Scriptures was designed to preserve the unity of the family and to discourage divorce. The Gospels indicate that Yeshua desired to strengthen the position of the wife in the event of divorce.

In the Mishnah we discover that a woman who is divorced because of an adulterous relationship is not permitted to marry her paramour.  Wile the Mishnah deals with the case of a married woman who commits adultery, Yeshua addresses a somewhat similar case.  What if a man divorces his wife in order to marry someone else?  Actually Yeshua seems to be addressing this specific case.  Divorce to marry another is the same as adultery.  The second part of the verse must be understood in a similar fashion.  In light of the Mishnah passage, if a man marries a woman who obtained a divorce merely for the sake of her second marriage, then it is considered adultery.  Divorce is not adultery.  However, one can obtain a divorce for the sake of remarriage and thereby break the sacred trust of marriage fidelity.

Sources: Deut. 24:1,2; M:Sotah 5:1

Mt. 19:9b  “And whoever marries her who is divorced commits adultery.”
Mk. 10:12  “And if a woman divorces her husband and marries another, she commits adultery.”

Yeshua dealt with this same question in this “Commentary” in volume no. 2, segment 117.  You have to look into the original Hebrew to get the correct interpretations, but basically what Yeshua was saying was that if you divorced your spouse without a valid reason in order to marry someone else, then you were committing adultery.  He was not saying that adultery was the only valid reason for divorce.  That would have put Him in conflict with Deut. 24:1.

When the legal system is used to abused one partner of the marriage contract by seeking a new relationship, the meaning of the higher purpose of the Law is annulled.  No one should attempt to lessen the force of a powerful saying of Yeshua.  When a man abuses the Law and divorces his wife to marry another, it is the same as adultery.

There was quite a debate between the two primary schools of thought during Yeshua’s time and before (School of Hillel and the School of Shammai) over the interpretation of Deut. 24:1.  The phase found in this verse is erivat devar, which means reason for uncleanness. The School of Shammai took a narrow interpretation of this term, while the School of Hillel took a very broad interpretation.  Three references from the Mishnah, tractate Gittin, demonstrate these differences.  “The School of Shammai said, ‘A man does not put away his wife unless he has found some uncleanness in her, as it is said, “because he had found some matter of uncleanness of behavior.  The School of Hillel says, ‘He may put her away if she has spoiled his food, because it is said, “If he found her uncleanness of anything else.”  Rabbi Akiba said, ‘A man may put away his wife if he had found one more beautiful than she, as it is said, ‘If she had found no favor in his eyes.”’” Another verse says, “A person who has divorced his wife on account of an evil report may not take her back, not when he had divorced her on account of a vow.”  And another says, “When a person divorces his wife because she is barren, he may not take her back, according to Yehudah, but the Sages allow it.”

Sources: M:Gittin 9:10; 4:7; 4:8

Mt. 19:10  His disciples said to Him, “If such is the case of the man with his wife, it is better not to marry.
Mt. 19:11  But He said to them, “All cannot accept this saying, but only those to whom it has been given:”

Mt. 19:12  “For there are eunuchs who were born thus from their mother’s wombs, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake.  He who is able to accept it, let him accept it.”

The Rabbis distinguished two kinds of eunuchs: (1) Seris adam, a eunuch made by man;  (2) seris hamma, a eunuch made by the sun; that is to say, one born incapable of reproduction, so that the sun never shone on him as a man.  A “seris adam” is not allowed to enter into the assembly of the Lord (BT:Yebamoth 70a), as it is written (Deut. 23:1,2)” “He who is wounded in the stones shall not enter into the congregation of the Lord;” that is to say, shall not marry an Israelite wife.  Removal of or defect in either or both of the testicles disqualifies for admission to the assembly of the Lord.  It is a sin liable for severe punishment to cause one to become a eunuch (BT:Shabat 111a).  Still there is a difference whether one castrates another with his own hands or cause him to be castrated.  In the first case the punishment is malkot, that is, thirty-nine stripes.  In the second and indefinite number of stripes may be inflicted.

Sources: Deut. 23:1,2; BT:Yebamoth 70a; BT:Shabbat 111a



Segment No. 123 -- Mt. 19:13-15; Mk. 10:13-16; Lk. 18:15-17

Title:  Little Children and the Kingdom of God

Mt. 19:13  Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them.
Mk. 10:13  Then they brought young children to Him, that He might touch them; but the disciples rebuked those who brought them.
Lk. 18:15  Then they also brought infants to Him that He might touch them; but when His disciples saw it, they rebuked them.

Mt. 19:14  But Jesus said, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of Heaven.”
Mk. 10:14  But when Jesus saw it, He was greatly displeased and said to them, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.”
Lk. 18:16  But when Jesus called them to Him and said, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.”

Mk. 10:15  “Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it.”
Lk. 18:17 “Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it.”

There have been many sermons preached that said we must become as little children in order to come to God.  For the average person this means we must have the faith of a little child.  No one is more rusting as a little child.  Others believe that you have to be as loving as a little child because no one love unconditionally as a child.  These verses do not mean that all.  Because they believe they were pure the Rabbis said, “Let those who are pure first study the things that have to do with purity.”  For Yeshua kingdom were those who were ruled by God.  Kingdom was now, in the present.  It was composed by those who were ruled by God and further, were demonstrating His rule in their lives by action.  When you understand what Yeshua’s idea of kingdom was then you can began to see a real dramatic of what He was saying.  He was actually saying, “Let the pure come unto Me, because only the pure are going to make up My movement.”  

Mt. 19:15  And He laid His hands on them and departed from there.

Mk. 10:16  And He took them up in His arms, put His hands on them, and blessed them.

Segment No. 124 -- Mt. 19:16-30; Mk. 10:17-31; Lk. 18:18-30

Title:  The Rich Young Ruler and the Kingdom of God

Mt. 19:16  Now behold, one came and said to Him, “Good Teacher, what good things shall I do that I may have eternal life?”
Mk. 10:17  Now as He was going out on the road, one came running, knelt before Him, and asked Him, “Good Teacher, what shall I do that I may inherit eternal life?”
Lk. 18:18  Now a certain ruler asked Him, saying, “Good Teacher, what shall I do to inherit eternal life?”

Mt. 19:17  So He said to him, “Why do you call Me good?  No one is good but One, that is God.  But if you want to enter into life, keep the commandments.”
Mk. 10:18  So Jesus said to him, “Why do you call Me good?  No one is good but One, that is, God.”
Lk. 18:19  So Jesus said to him, “Why do you call Me good?  No one is good but One, that is, God?”

Mt. 19:18  He said to Him, “which one?”  Jesus said, “‘You shall not murder,’ ‘You shall not commit adultery,’ ‘You shall not steal,’ ‘ You shall not bear false witness,’ “
Mk. 10:19  “You know the commandments: ‘Do not commit adultery,’ Do not steal,’ ‘Do not bear false witness,’ ‘Do not defraud,’ ‘Honor your father and your mother.’”
Lk. 18:20  “You know the commandments: ‘Do not commit adultery,’ ‘Do not murder,’ ‘ Do not steal,’ ‘ Do not bear false witness,’ ‘Honor your father and mother,’ “

Source: Exod. 20:12-16; Deut. 5:16-20

Mt. 19:19  “‘Honor your father and your mother,’ and ‘You shall love your neighbor as yourself.’

Source: Lev. 19:18

It appears that Yeshua deliberately picks the commandments concerning man’s relationship with other men. He does not quote any of the commandments concerning man’s relationship with God.  This young ruler probably was a very good person as far as dealing with his fellow man, but may be lacking in his relationship with God.

Mt. 19:20  The young man said to Him, “All these things I have kept from my youth.  What do I still lack?”
Mk. 10:20  And he answered and said to Him, “Teacher, all these I have observed from my youth.”
Lk. 18:21  And he said, “All these I have kept from my youth.”

Mt. 19:21  Jesus said to him, “If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me.”
Mk. 10:21  Then Jesus, looking at him, loved him, and said to him, “One thing you lack; Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me.”
Lk. 18:22  So when Jesus heard these things, He said to him, “You still lack one thing.  Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow Me.”

Evidently what was getting in the way of this person’s relationship with God was his great wealth.  That becomes obvious in a little while.  According to Pharisaic theology, wealth was  a sign of divine favor.  This young man had probably started putting his trust in his wealth instead of the One who had made him wealthy.

Mt. 19:22  But when the young man heard that saying, he went away sorrowful, for he had great possessions.
Mk. 10:22  But he was sad at this word, and went away grieved, for he had great possessions.
Lk. 18:23  But when he heard this, he became very sorrowful, for he was very rich.

Mt. 19:23  Then Jesus said to His disciples, “Assuredly, I say to you, it is hard for a rich man to enter the kingdom of heaven.”
Mk. 10:23  Then Jesus looked around and said to His disciples, “How hard it is for those who have riches to enter the kingdom of God!”
Lk. 18:24  And when Jesus saw that he became very sorrowful, He said, “How hard it is for those who have riches to enter the kingdom of God!”

There is nothing wrong with a believer being wealthy as long as we keep things in their proper perspective. The Lord blesses us so that we can be a blessing to those who are not so fortunate.  Unfortunately, a lot of people who have amassed large wealth have done so at the expense of others, which is exactly the opposite of what God intended.

Mk. 10:24  And the disciples were astonished at His words.  But Jesus answered again and said to them, “Children, how hard it is for those who trust in riches to enter the kingdom of God!”

Mt. 19:24  “And again I say to you, it is easier for a camel to go through the eye of a needle than a rich man to enter the kingdom of God.”
Mk. 10:25  “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”
Lk. 18:25  “For it is easier for a camel to go through a needle’s eye than for a rich man to enter the kingdom of God.”

Mt. 19:25  When His disciples heard it, they were exceedingly amazed, saying, “who then can be saved?”
Mk. 10:26  And they were astonished beyond measure, saying among themselves, “Who then can be saved?”
Lk. 18:26  And those who heard it said, “Who then can be saved?”

Mt. 19:26  But Jesus looked at them and said to them, “With men this is impossible, but with God all things are possible.”
Mk. 10:27  But looking at them, Jesus said, “With men it is impossible, but not with God; for with God all things are possible.”
Lk. 18:27  But He said, “The things which are impossible with men are possible with God.”

Mt. 19:27 Then Peter answered and said to Him, “See, we have left all and followed You.  Therefore what shall we have?”
Mk. 10:28  Then Peter began to say to Him, “See, we have left all and followed You.”
Lk. 18:28  Then Peter said, “See, we have left all and followed You.”

Mt. 19:28  So Jesus said to them, “Assuredly, I say to you, that in the generation, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.”
Mk. 10:29  So Jesus answered and said, “Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the Gospels, 
Lk. 18:29  So He said to them, “Assuredly, I say to you, there is no one who has left houses or parents or brothers or wife or children, for the sake of the kingdom of God,

Mt. 19:29  “And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name’s sake, shall receive a hundredfold, and inherit everlasting life.”
Mk. 10:30 “Who shall not receive a hundredfold now in this time – houses and brothers and sisters and mothers and children and lands, with persecutions – and in the age to come, eternal life.”
Lk. 18:30  “Who shall not receive many times more in this present time , and in the age to come everlasting life.”

Mt. 19:30  “But many who are first will be last, and the last first.”
Mk. 10:31  “But many who were first will be last, and the last first.”

Mt. 20:1  “For the Kingdom of Heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.”

The situation for the parable of the laborers in the vineyard was familiar to the original audience.  The setting assumes the difficult economic conditions of first-century Israel.  Many day laborers are standing in the market place to be hired for a day job.  The original audience could readily identify with these workers and their real life situation.  They understood how the day workers felt because many of they had similar experiences.  Day laborers were at the bottom end of the economic structure.  They received minimal wages for sporadic work.  As the primary wage earners, they had to support their families by the odd jobs they could acquire for day service.  During the time of harvest, the situation improved as landowners needed additional laborers to harvest the crops on time.

Mt. 20:2  “Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.”

The pay for a day’s work was a denarius.  This minimum wage was required to meet the daily needs of each laborer’s family.  The payment was given to the worker at the conclusion of each day’s work.  “You shall not defraud your neighbor, nor rob him.  The wages of him who is hired shall not remain with you all night and morning.”

Source: Lev. 19:11

Mt. 20:3  “And he went out about the third hour and saw others standing idle in the marketplace.”
Mt. 20:4  “And said to them, ‘You also go into the vineyard, and whatever is right I will give you.”   And they went.
Mt. 20:5  “And again he went out about the sixth and ninth hour, and did likewise.”
Mt. 20:6  “And about the eleventh hour he went out and found others standing others idle, and said to them, ‘Why have you been standing here idle all day?”’”
Mt. 20:7  “They said to him,’Because no one hired us.’  He said to them, “You go into the vineyard, and whatever is right you will receive.’
Mt. 20:8  “So when evening had come, the owner of the vineyard said to his steward, ‘Call the laborers and give them their wages, beginning with the last to the first.’
Mt. 20:9  “And when those come who were hired about the eleventh hour, they each received a denarius.”
Mt. 20:10  “But when the first came, they supposed that they would receive more; and they each received a denarius.”
Mt. 20:11  “And when they receive it, they murmured against the landowner.”
Mt. 20:12  “Saying, These last men have worked only one hour, and you make them equal to us who have born the burden and the heat of the day.’
Mt. 20:13  “But he answered one of them and said, ‘Friend, I am doing you no wrong.  Did you not agree with me for a denarius?’”

By most standards of fairness, the householder was unjust.  Reason and equity would dictate one of two actions.  Either he would pay the workers who withstood the heat of the day in the difficult work of the vineyard more than a denarius, or he should pay the others less money because they came to the job later in the day.  When the first workers saw that the latecomers received a full day’s pay, they began hoping that they would receive bonus compensation.  This, however, was not the case.  The landowner paid everyone the same. The paradox and irony of the parable are seen in the fact that the landowner is fair.  He gives everyone what is just.  The justice in the story flies in the face of propriety.  The shock element of the parable challenges all reason.

Mt. 20:14  “Take what is yours and go your way.  I wish to give this last man the same as to you.”
Mt. 20:15  “Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?’”‘

The conflict of the story is a wage dispute.  Yeshua used the issue of finance to capture the attention of the people.  The question concerning a fair wage and the sharp disagreement about money invited the listener to become involved in the resolution of the conflict.  The laborers in the parable are angry at the householder. He hired workers early in the morning, but probable because of the demands of the harvest, he hired additional day laborers later in the day.  He even took on new laborers at the eleventh hour, near the end of the work period. The work of the harvest determines the need for additional man power.

Jewish theology teaches about God through real life stories that illustrate the divine nature.
The pictorial world of story parables illustrates the way God loves people.  Perhaps more than any other parable, the illustration of Yeshua concerning the laborers in the vineyard teaches us about the character of God.  In fact, the Jewish view of God’s grace is described in the vivid imagery of Yeshua’s story.  This parable lays the foundation for all the parables.  The parable beautifully portrays the grace of God, a concept so integral to Jewish thought during a time of Yeshua and yet very difficult to grasp. Without a proper understanding of Judaism the days of the Second Temple, however, we will never fully comprehend the depth of Yeshua’s message the divine character.  The Jewish concept of God permeates the parables of Yeshua.  In the world of Jewish Agadic (storytelling to illustrate a message), Yeshua creates striking word pictures so that everyone can understand what God is like.

Mt. 20:16  “So the last will be first, and the first last.  For many are called, but few are chosen.”  

The principal of this parable, and service with God, is that reward will not be based on seniority.  Reward will be based on how well you serve the Lord in the time allotted you. The Lord gives different gifts and different levels of gifts to different believers.  Our rewards will be based on how well we use those gifts to advance the Kingdom of God.

The Jerusalem Talmud gives a Rabbinic parallel to this parable: “To what may Rabbi Bunbar Chiyah be compared?  To the king who hired man laborers.  One of them was extremely industrious in his work.  What did the king do?  He took him and walked him the length and breadth of the vineyard.  In the evening, the laborers came to take their wages.  But, the king gave full wages to the men with whom he had walked.  The others murmured and complained.  ‘The king has given full wages also the one who worked only two hours, instead of two hours like us.’ The king answered them, ‘He has done more in the two hours than you did in the entire day.’  Thus, Rabbi Bunbar labored in Torah only twenty-eight years, he studied more than a mature scholar could have studied in a hundred.”

Source: JT:Berachoth 5c


In the context prior to this parable, Yeshua says, “But many that are first will be last, and the last first.” This is one of the difficult sayings of Yeshua which puzzles many students of the Gospels.  In the conclusion of the parable of the laborers in the vineyard, the saying is repeated.  When one studies the context, the saying’s context is clear.  If the first are last, and the last are first, everyone receives the same wage.  All are equal before God. 

Segment No. 125 -- Mt. 20:17-28; Mk. 10:32-45; Lk. 18:31-34

Title:  The Third Prophecy of His Death and Resurrection and Teaching on the Greatness of Serving

Mt. 20:17  Then Yeshua, going up to Jerusalem, took the twelve disciples aside on the road and said to them,
Mk. 10:32  Now they were on the road, going up to Jerusalem, and Yeshua was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the tings that would happen to Him.

Mt. 20:18   “Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death.”
Mk. 10:33  “Behold, we are going up to Jerusalem, and the Son of Man will be delivered up to the chief priests and to the scribes, and they will condemn Him to death and deliver Him  to the Gentiles.”
Lk. 18:31  Then He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of Man will be accomplished.”  

Again, note the use of the word “prophets” in the verse from Luke.  You will not find a single verse in the Hebrew Scriptures that says all these things about the Messiah.  These verses found here in the Gospels are a summary of what all the prophets said.

Mt. 20:19a  “And deliver Him to the Gentiles to mock and to scourge and to crucify.”
Mk. 10:34a  “And they will mock Him, and scourge Him, and spit on Him, and kill Him.”
Lk. 18:33a  “And they will scourge Him and put Him to death.”

Mt. 20:19b  “And the third day He will rise again.”
Mk. 10:34b  “And on the third day He will rise again.”
Lk. 18:33b  “And on the third day He will rise again.”

Lk. 18:34 But they understood none of these things, this saying was hidden from them, and they did not know the things which were spoken.

The disciples still didn’t seem to comprehend what must happen to Him in Jerusalem.

Mt. 20:20  Then the mother of Zebedee’s sons came to Him with her sons, kneeling down and asking something from Him.
Mk. 10:35  Then James and John , the sons of Zebedee, came to Him, saying, “Teacher, we want You to do for us whatever we ask.”

Mt. 20:21a  And He said to her, “What do you wish?
Mk. 10:36  And He said to them, “What do you want for Me to do for you?”

Mt. 20:21b  She said to Him, “Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your Kingdom.”
Mk. 10:37  They said to Him, “Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory.”

It is a minor contradiction, but in Matthew it is the son’s mother that asks the question.  In Mark, it is the disciples themselves that ask the question of the Lord.

Mt. 20:22a  But Yeshua answered and said, “You do not know what you ask.  Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am about to be baptized with?” 
Mk. 10:38   But Yeshua said to them,  “You do not know what you ask.  Can you drink the cup that I drink, and be baptized with the baptism that I am baptized with?”

Mt. 20:22b  They said to Him, “We are able.”
Mk. 10:39a  And they said to Him, “We can.”

The idea of identification and oneness through participation is rooted in Scripture.  For example, the concept of a shared cup is found in the teachings of Yeshua.  In this question, Yeshua is probing to see if these disciples were prepared to share in His destiny, to experience His lot.  James and John replied, “We can.” The fate they would undergo involved suffering with their Lord.  Their sharing the common cup in the Upper Room was a further affirmation of this fact.  Yeshua could not turn back; He had set His face toward Calvary to take upon Himself God’s judgment for human sin.  Thus the disciples were choosing a road that would also eventually lead to most of their deaths.  According to church tradition, eleven of the twelve disciples would be martyred. 

Mt. 20:23a  So He said to them, “You will indeed drink My cup, and be baptized with the baptism that I am baptized with.”
Mk. 10:39b  And Yeshua said to them, “You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized.”

Mt. 20:23b  “But to sit on My right hand and on My left is not Mine to give, but it is for those whom it is prepared by My Father.”
Mk. 10:40  “But to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared.”

Mt. 20:24  And when the ten heard it, they were moved with indignation against the two brothers.
Mk. 10:41  And when the ten heard it, they began to be greatly displeased with James and John.

Mt. 20:25  But Yeshua called them to Himself and said, “You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them.”
Mk. 10:42  But Yeshua called them to Himself and said to them, “You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.”

Mt. 20:26  “Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant.”
Mk. 10:43  “Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.”

Mt. 20:27  “And whoever desires to be the first among you, let him be your slave.”
Mk. 10:44  “And whoever of you desires to be first shall be slave of all.”

Mt. 20:28  “Just as the Son of Man did not come to be serves, but to serve, and to give His life a ransom for many.”
Mk. 10:45  “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”


Segment No. 126 -- Mt. 20:29-34; Mk. 10:46-52; Lk. 18:35-43;

Title:  Yeshua Heals Blind Bartimaeus

Mt. 20:29  Now as they departed from Jericho, a great multitude followed Him.
Mk. 10:46a  Then they came to Jericho.  And as He went out of Jericho with His disciples and a great multitude,
Lk. 18:35a  Then it happened, that as He was coming near Jericho,

There seems to be a contradiction between Matthew and Luke here.  Matthew says, “they departed from Jericho.”  Luke says, “they came near Jericho.”  A lesson in Biblical geography will help solve the problem.  At the time of Yeshua there were two Jerichos, separated by about a mile and a half.  One was the O.T. Jericho in existence in O.T. times, and down the road was N.T. Jericho built by Herod the Great.. So, you could be walking out of one and towards the other.  This incident occurred between the two Jerichos.

Mt. 20:30a  And behold, two blind men sitting by the road,
Mk. 10:46b  Blind Bartimaeus, the son of Timaeus, sat by the road begging.
Lk. 18:35b   That a certain blind man sat by the road begging.

In this segment there is a contradiction that simply cannot be explained.  Matthew says that there were two blind men sitting by the road begging. Mark and Luke both indicate that there were only one.  In fact, Mark even names the on as Bartimaeus

Lk. 18:36  And hearing a multitude passing by, he asked what it meant.
Lk. 18:37  So they told him that Yeshua of Nazareth was passing by.

Mt. 20:30b  When they heard that Yeshua was passing by, cried out, saying, “Have mercy on us, O Lord, Son of David!”
Mk. 10:47  And when he heard that it was Yeshua of Nazareth, he began to cry out and say, “Yeshua, Son of David, have mercy on me!” .
Lk. 18:38  And he cried out, saying, “Yeshua, Son of David, have mercy on me!”

Mt. 20:31  Then the multitude warned them that they should be quiet, but they cried out all the more, saying, “Have mercy on us, O Lord, Son of David!”
Mk. 10:48  Then many warned him to be quiet; but he cried out all the more, “Son of David, have mercy on me!”
Lk. 18:39  Then those who went before warned him that he should be quiet; but he cried out all the more, “Son of David, have mercy on me!”

Mt. 20:32a  So Yeshua stood still and called them.
Mk. 10:49  So Yeshua stood still and commanded him to be called.  Then they called the blind man, saying to him, “Be of good cheer.  Rise.  He is calling you.”
Lk. 18:40a  So Yeshua stood still and commanded him to be brought to Him.

Mk. 10:50  And throwing aside his garment, he rose and came to Yeshua.

Mk. 10:50  And when he had come near, He asked him,

Mt. 20:32b  And said, “What do you want Me to do for you?”
Mk. 10:51a  And Yeshua answered and said to him, “What do you want Me to do for you?”
Lk. 18:41a   Saying, “What do you want Me to do for you?”

Mt. 20:33  They said to Him, “Lord, that our eyes may be opened.”
Mk. 10:51b  The blind man said to Him, Rabboni, that I may receive my sight.”
Lk. 18:41b  And he said, “Lord, that I may receive my sight.”

Mt. 20:34a   So Yeshua had compassion and touched their eyes.  And immediately their eyes received sight.
Mk. 10:52a  Then Yeshua said to id to him, “Go your way; your faith has made you well.”  And immediately he received his sight.
Lk. 18:42   Then Yeshua said to him, "Receive your sight; your faith has saved you."
Lk. 18:43a  And immediately he received his sight.

Mt. 20:34b  And they followed Him.
Mk. 10:52B  And followed Yeshua on the road..

Lk. 18:43b  And followed Him, glorifying God.  And all the people, when they saw it, gave praise to God.

Segment No. 127 -- Lk. 19:1-28

Title:  Zacchaeus the Tax Collector and the Parable of the Pounds

Lk. 19:1 Then Yeshua entered and passed through Jericho.
Lk. 19:2  Now behold, there was a man named Zaccheaus who was a chief tax collector, and he was rich.
Lk. 19:3  And he sought to see who Yeshua was, but could not because of the crowd, for he was of short stature.

Lk. 19:4  So he ran ahead and climbed into a sycamore tree to see Him, for He was going to pass that way.
Lk. 19:5  And when Yeshua came to the place, He looked up and saw him, and said to him,  “Zacchaeus, make haste and come down, for today I must stay at your house.”
Lk. 19:6  So he made haste and came down, and received Him joyfully.
Lk. 19:7  But when they saw it, they all murmured, saying, “He has gone to be a guest with a man who is a sinner.”
Lk. 19:8  Then Zaccheaus stood and said to the Lord, “Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold.”

The Bible says, “If a man steals an ox or a sheep, and slaughters it or sells it, he shall restore five oxen for an ox and four sheep for a sheep.”

Sources: Exodue 22:1

Lk. 19:9  And Yeshua said to him, “Today salvation has come to this house, because he also is a son of Abraham.”

Note also that Yeshua specifically states that Zaccheaus is a son of Abraham, which means that he was already a part of the family of God, but that he had strayed. And Yeshua came in order to bring him back into the fold, i.e., His Kingdom., that he might be a reflection of the power of God in action.  “Son of Abraham” is a common designation found in M:Baba Metzia 8:1; M:Avoth 5:19; BT:Baba Kamma 32b; and Bereshith Rabba 53:12.

Sources: M:Baba Metzia 8:1; M:Avoth 5:19; BT:Baba Kamma 32b; Bereshith Rabba 53:12

Lk. 19:10  “For the Son of Man has come to seek and to save that which was lost.”

What did Yeshua mean by this last verse and who He was saying He was?  “For thus says the Lord God: ‘Indeed I Myself will search for My sheep and seek them out.  As a shepherd seeks out his flock on the day he is among his scattered sheep, so will I seek out My sheep and deliver them from all the places where they were scattered on a cloudy and dark day.  And I will bring them our from the peoples and gather them from the countries, and will bring them to their own land; I will feed them on the mountains of Israel, in the valleys and in all the inhabited places of the country.  I will feed them in good pasture, and their fold shall be on the high mountains of Israel.  Then they shall lie down in a good fold and feed in rich pasture in the mountains of Israel.  I will fed My flock, and I will make them lie down.’ says the Lord.”  “I will seek what was lost and bring back what was driven away, bind up the broken and strengthen what was sick; but I will destroy the fat and the strong, and feed them in judgment.”

Source: Ezekiel 34:11-16

Lk. 19:11  Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the Kingdom of God would appear immediately.
Lk. 19:12  Therefore He said, “A certain nobleman went into a far country to receive for himself a kingdom and to return.”
Lk. 19:13  “So he called ten of his servants, delivered to them minas, and said to them, ‘Do business till I come.’”

A mina was equal to about four months wages for an average worker

Lk. 19:14  “But his citizens hated him, and sent a delegation after him, saying, ‘We will not  have this man reign over us.’”
Lk. 19:15  “And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.’”
Lk. 19:16  “Then came the first, saying, ‘Master, your mina has earned ten minas.’”
Lk. 19:17  “And he said to him, ‘Well don, good servant; because you were faithful in a very little, have authority over ten cities.’”
Lk. 19:18  “And the second came, saying, ‘Master, your mina has earned five minas.’”
Lk. 19:19  “Likewise he said to him, ‘You also be over five cities.’”
Lk. 19:20  “And another came, saying, ‘Master, here is your mina, which I kept put away in a handkerchief.’”
Lk. 19:21  “For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow..’”
Lk. 19:22  “And he said to him, ‘Out of your own mouth I will judge you, you wicked servant.  You knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow.’”
Lk. 19:23  “Why then did you not put my money in the bank, that at my coming I might have collected it with interest?’”
Lk. 19:24  “And he said to those who stood by, ‘Take the mina from him, and give it to him who has ten minas.’”
Lk. 19:25  (“But they said to him, ‘Master, he has ten minas.’)”
Lk. 19:26  “For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.’”
Lk. 19:27  “But bring here those enemies of mine, who do not want me to reign over them, and slay them before me.”
Lk. 19:28  When He had said this, He went on ahead, going up to Jerusalem.



Segment No. 128A
“Yeshua Arrives at Bethany”
John 11:55 - 12:1, 9-11

Jn. 11:55  And the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves.

Sources: Exodus 23:14-17; 34:23; Deut. 16:16

This is the fourth Passover mentioned in he ministry of Yeshua.  So by the fourth Passover mentioned, and the fact that His ministry began sometime before the mention of the first Passover, from that we can surmise that His ministry lasted approximately three and one half years.

Jn. 11:56 Then they sought Yeshua and spoke among themselves as they stood in the temple, “What do you think - that He will not come to the feast?”
Jn. 11:57  Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize Him.
Jn. 12:1  Then, six days before the Passover, Yeshua came to Bethany, where Lazarus was who had been dead, whom He had raised from the dead.
Jn. 12:9  Then a great many of the Jews knew that He was there; and they came, not for Yeshua’s sake only, but that they might also see Lazarus, whom He had raised from the dead.

On another occasion, a week before the crucifixion, Mary anointed Yeshua’s feet in the home of Simon the Leper in Bethany (Mt. 26:6-13; Mk. 14:3-9; Jn. 12:2-11).  When it became known that Yeshua was in Bethany, a great multitude came to the village, not only to see Yeshua who raised Lazarus, but also to see Lazarus himself who was, no doubt, the object of much speculation and wonder!  This flow of people to Bethany, and the increasing numbers of them who, as a result of this Messianic Miracle, believed in Yeshua, incensed the religious leaders in Jerusalem.  So violent was their reaction that they “took counsel that they might put Lazarus to death also” (John 12:9-11).  It was the proximity of Bethany to Jerusalem that accentuated this climaxing confrontation between the Sanhedrin and Yeshua.

Jn. 12:10  But the chief priests took counsel that they might also put Lazarus to death.
Jn. 12:11  Because on account of him many of the Jews went away and believed in Yeshua.






Segment No. 128A John 11:55 - 12:1,9-11

Title:  Yeshua Arrives at Bethany

Jn. 11:55  And the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves.

Sources: Exodus 23:14-17; 34:23; Deut. 16:16

This is the fourth Passover mentioned in he ministry of Yeshua.  So by the fourth Passover mentioned, and the fact that His ministry began sometime before the mention of the first Passover, from that we can surmise that His ministry lasted approximately three and one half years.

Jn. 11:56 Then they sought Yeshua and spoke among themselves as they stood in the temple, “What do you think - that He will not come to the feast?”
Jn. 11:57  Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize Him.
Jn. 12:1  Then, six days before the Passover, Yeshua came to Bethany, where Lazarus was who had been dead, whom He had raised from the dead.
Jn. 12:9  Then a great many of the Jews knew that He was there; and they came, not for Yeshua’s sake only, but that they might also see Lazarus, whom He had raised from the dead.

On another occasion, a week before the crucifixion, Mary anointed Yeshua’s feet in the home of Simon the Leper in Bethany (Mt. 26:6-13; Mk. 14:3-9; Jn. 12:2-11).  When it became known that Yeshua was in Bethany, a great multitude came to the village, not only to see Yeshua who raised Lazarus, but also to see Lazarus himself who was, no doubt, the object of much speculation and wonder!  This flow of people to Bethany, and the increasing numbers of them who, as a result of this Messianic Miracle, believed in Yeshua, incensed the religious leaders in Jerusalem.  So violent was their reaction that they “took counsel that they might put Lazarus to death also” (John 12:9-11).  It was the proximity of Bethany to Jerusalem that accentuated this climaxing confrontation between the Sanhedrin and Yeshua.

Jn. 12:10  But the chief priests took counsel that they might also put Lazarus to death.
Jn. 12:11  Because on account of him many of the Jews went away and believed in Yeshua.


Segment No. 128B -- Mt. 21:1-11,14-17; Mk. 11:1-11; Lk. 19:29-44; John 12:12-19

Title:  The Triumphal Entry Into Jerusalem

Mt. 21:1  Now when they drew near to Jerusalem, and came to Bethphage, at the Mount of Olives, then Yeshua sent two disciples.
Mk. 11:1  Now when they came near Jerusalem, to Bethphage and Bethany, at the Mount of Olives, He sent out two of His disciples.

Bethphage is called the House of Early Figs.  Tradition was in ancient Judaism that if Israel was read to received her Messiah, He would come riding on a white stallion, as a conqueror and set up His Kingdom. But, if they weren’t ready for Him, He would come riding on a colt, the foal of an ass (Zech. 9:9).

Source: Zech. 9:9

The date here is the tenth of Nissan, translating to our system of probably early April, 31 C.E.  The fact that this is the tenth day of the month that the Triumphal Entry occurs is significant.  According to Exodus 12:3-6, on the tenth day of this month, the Paschal Lamb was to be set aside until the fourteenth day of the month.  During that time it was to be examined and tested to make sure that it was without spot or blemish. Following the triumphal entry, there is going to be a setting aside of the Lamb of God of followed by a period of testing .and examination, in which He will be proven to be without spot or blemish, and there fore worthy of the Passover sacrifice (M:Pesachim 9:5). 

Sources: Exodus 12:3-6; M:Pesachim 9:5

Mt. 21:2  Saying to them, “Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her.  Loose them and bring them to Me.”
Mk. 11:2  And He said to them, “Go into the village opposite you; and as soon as you have entered it you will find a colt tied, on which no one has sat.  Loose it and bring it.
Lk. 19:30  Saying, “Go into the village opposite you, where as you enter you will find a colt tied, on which no one has ever sat.  Loose him and bring him here.

Mt. 21:3  “And if anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.”
Mk. 11:3  “And if anyone says to you, ‘Why are you doing this?’ say, ‘The Lord has need of it,’ and immediately he will send it here.”
Lk. 19:31  “And if anyone asks you, ‘Why are you losing him, thus you shall say to him, “Because the Lord has need of him.”’”

Mt. 21:4  All this was done that it might be fulfilled which was spoken by the prophet, saying:

Mt. 21:5  “Tell the daughter of Zion, ‘Behold, your King is coming to you, lowly, and sitting on a donkey, a colt, the foal of a donkey.’”
Jn. 12:15  “Fear not, daughter of Zion; Behold, your King is coming, sitting on a donkey’s colt.”

Mt. 21:6  So the disciples went and did as Yeshua commanded them.
Mk. 11:4  So they went their way, and found the colt tied by the door outside on the street, and they loosed it.
Lk. 19:32  So those who were sent departed and found it just as He had said to them.

Mk. 11:5  And some of those who stood there said to them, “What are you doing, losing the colt?”
Lk. 19:33  But as they were losing the colt, the owners of it said to them, “Why are you losing the colt?”

Mk. 11:6  So they spoke to them just as Yeshua had commanded.   And they let them go.
Lk. 19:34  And they said, “The Lord has need of him.”

Mt. 21:7  They brought the donkey and the colt, laid their clothes on them, and set Him on them.
Mk. 11:7  Then they brought the colt to Yeshua and threw their garments on it, and He sat on it.
Lk. 19:35  Then they brought him to Yeshua.  And they threw their own garments on the colt, and they set Yeshua on him.
Jn. 12:14  Then Yeshua, when He had found a young donkey, sat on it; as it is written:

A modern church was built over the location of a stone (Bethphage Stone), which local traditions reveal as the location of a large rock from which Yeshua mounted the donkey to make His Triumphal Entry two miles away in Jerusalem.

Mt. 21:8  And a very great multitude spread their garments on the road; others cut down branches from the trees and spread them on the road.
Mk. 11:8  And many spread their garments on the road, and others cut down leafy branches from the trees and spread them on the road.
Lk. 19:36  And as He went, they spread their clothes on the road.
Jn. 12:13a  Took branches of palm trees and went out to meet Him, and cried out:

Jn. 19:37  Then, as He was now drawing near the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works they had seen.

Mt. 21:9  Then the multitudes who went before those who followed cried out, “saying, Hosanna to the Son of David!  Blessed is He who comes in the name of the Lord!  Hosanna in the Highest!”
Mk. 11:9  Then those who went before and those who followed cried out , saying, “Hosanna!  Blessed is He who comes in the name of the Lord!”
Jn. 12:13b  “Hosanna!  Blessed is He who comes in the name of the Lord!  The King of Israel!”

Mk. 11:10  “Blessed is the kingdom of our father David that comes in the name of the Lord! Hosanna in the Highest!”
Lk. 19:38   Saying, ‘Blessed is the King who comes in the name of the Lord!  Peace in Heaven and glory in the highest!”

Source: Psalm 118:26

Mt. 21:10  And when He had come into Jerusalem, all the city was move, saying, “Who is this?”
Mt. 21:11  So the multitudes said, “This is Yeshua, the prophet from Nazareth of Galilee.”
Mt. 21:14  Then the blind and the lame came to Him in the Temple, and He healed them.

Mt. 21:15  But 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 indignant.
Lk. 19:39  And some of the Pharisees called to Him from the crowd, “Teacher, rebuke your disciples!”

Mt. 21:16  And said to Him, “Do you hear what these are saying?  And Yeshua said to them, “Yes.  Have you never read, ‘Out of the mouth of babes and nursing infants You have perfected praise?’”

Source: Psalm 8:2

The commentary from the “Jewish Study Bible” gives us more insight to something that is happening here. The key is found in Mt. 21:15 where it says that even the children were crying out “Hosanna to the Son of David in the Temple.”  The Biblical commentary says that these Psalms (2-7) highlight the complete extent of God’s power (Name) and splendor on the earth and in the heavens.   Even the very young children recognize God’s majesty.  And here we have God Incarnate.  The chief pries ans scribes recognize Him and try to hide the fact.  The children recognize and proclaim Him.

Lk. 19:40  But He answered and said to them, “I tell you that if these should keep silent, the stones would immediately cry out.”
Lk. 19:41  Now as He drew near, He saw the city and wept over it.
Lk. 19:42  Saying, “If you had known, even you, especially in this your day, they things that make for your peace!  But now they are hidden from your eyes.”

PROPHECY
Lk. 19:43  “For the days will come when your enemies will build an embankment around you, surround you, and close you in on every side.”
Lk. 19:44  “And level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation.”

FULFILLMENT
(499) That therefore his opinion was, that if they aimed at quickness joined with security, they must build a wall round about the whole city; which was, he thought, the only way to prevent the Jews from coming out any way, and that then they would either entirely despair of saving the city, or so would surrender it up to him, or be still more easily conquered when the famine had farther weakened them; (500) for that besides this wall, he would not lie at rest afterward, but would take care then to have banks raised again, then those that would oppose them were become weaker.

(508) Now the length of this wall was forty furlongs, one only abated.  Now at this wall without were erected thirteen places to keep garrisons in, the circumference of which, put together, amounted to ten furlongs; (509) the whole was completed in three days: so that would naturally have required some months, was done in so short an interval as is incredible.
(Josephus War 5.12.1,2)

Mt. 21:17  Then He left them and went out of the city to Bethany, and He lodged there.
Mk. 11:11  And Yeshua went into Jerusalem and into the Temple.  So when He had looked around at all the things, as the hour was already late, He went out to Bethany with the twelve.

Jn. 12:16  His disciples did not understand these things at first; but when Yeshua was glorified, then they remembered that these things were written about Him and that they had done these things to Him.
Jn. 12:17  Therefore the people, who were with Him when He called Lazarus out of his tomb and raised him from the dead bore witness.

Jn. 12:18  For this reason the people also met Him, because they heard that He had done this sign.

On the Sunday before he Friday of His crucifixion, Yeshua made His formal entrance into Jerusalem, staring at Bethany.. Passing near Bethphage, an adjacent village o the Mount of Olives, many joined the procession expressing their belief in Yeshua because of His raising Lazarus from the dead.  The news of this miracle spread instantly to nearby Jerusalem.  The Pharisees and Sadducees panicked.  This was now the fourth Messianic Miracle that Yeshua had performed, along with the hundreds of headings and deliverance from all over the land.  Accounts of Yeshua’s restoring a son to his mother in far-away Galilee (Luke 7:11-17) could  be ignored in Jerusalem, but not reports by hundreds of eye witnesses who had watched Lazarus walk out of his tomb in nearby Bethany.  It was this event that confirmed and accelerated the Sanhedrin’s plan to put Yeshua to death (John 11:45-4).

Jn. 12:19  The Pharisees therefore said among themselves, “You see that you are accomplishing nothing. Look, the world has gone after Him!”