The Motley Crew – Matthew 21:1-11

October 20, 2010.

The Questions

Read Matthew 21:1-11

1. Where is Bethphage?

2. What does it mean?

3. How would you like to live in a house of figs?

4. Why would Jesus pick a donkey?

5. What will Jesus ride when He comes in triumph on the last day?

6. What do these instructions say about Jesus?

7. What do these instructions say about the disciples?

8. How many donkeys did they bring?

9. What does it mean to spread your cloak on the road?

10. What do you make of the crowds commotion?

The Motley Crew – Matthew 21:1-11

October 20, 2010.

Some Suggested Answers

We opened with prayer and praises. Pastor Eddie was in Texas fulfilling his promise to regularly visit his father and mother; Doug filled in for this week. The notes this week are somewhat longer than is the usual case; we covered quite a bit of ground.

Read Matthew 21:1-11. The Triumphal Entry (NIV)

1As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, 2saying 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. 3If anyone says anything to you, tell him that the Lord needs them, and he will send them right away."

4This took place to fulfill what was spoken through the prophet:
5"Say to the Daughter of Zion,
'See, your king comes to you,
gentle and riding on a donkey,
on a colt, the foal of a donkey.' "[a]

6The disciples went and did as Jesus had instructed them. 7They brought the donkey and the colt, placed their cloaks on them, and Jesus sat on them. 8A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. 9The crowds that went ahead of him and those that followed shouted,
"Hosanna[b] to the Son of David!"
"Blessed is he who comes in the name of the Lord!"[c]
"Hosanna[d] in the highest!"

10When Jesus entered Jerusalem, the whole city was stirred and asked, "Who is this?"

11The crowds answered, "This is Jesus, the prophet from Nazareth in Galilee."

Notes:

1. Matthew 21:5 Zech. 9:9

2. Matthew 21:9 A Hebrew expression meaning "Save!" which became an exclamation of praise; also in verse 15

3. Matthew 21:9 Psalm 118:26

4. Matthew 21:9 A Hebrew expression meaning "Save!" which became an exclamation of praise; also in verse 15

Zechariah 9:9 (NIV). The Coming of Zion's King

9 Rejoice greatly, O Daughter of Zion!
Shout, Daughter of Jerusalem!
See, your king [or King] comes to you,
righteous and having salvation,
gentle and riding on a donkey,
on a colt, the foal of a donkey.

Psalm 118:25-26 (NIV)

25 O LORD, save us;
       O LORD, grant us success.

 26 Blessed is he who comes in the name of the LORD.
       From the house of the LORD we bless you. [The Hebrew is plural.]

As we study the rest of the Gospel of Matthew, it would be wise to remember that Matthew's was not a strictly chronological account. Mark and Luke are much more chronological according to some commentators, although not exactly so. It is important to note that the purpose of all the Gospels was to proclaim that Jesus was the Messiah; precise time-lines were a secondary consideration.

1. Where is Bethphage?

Outside Jerusalem, close to the Mount of Olives.

The Lutheran Study Bible places Bethphage about one mile from Jerusalem, and Bethany about two miles away. LSB, p. 1757, note 19:29. See the map in the LSB on p. 1584, and the drawing on pages 1690-91.

Verse 1. “As they approached Jerusalem and came to Bethphage on the Mount of Olives, ...”

Mark and Luke add: “As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives …”

Bethphage and Bethany.

Bethphage is a separate village, near Bethany and on the eastern slopes of the Mount of Olives, and now unknown. Many commentators write that Bethany was about two miles from Jerusalem, and that Bethphage was about one mile from Jerusalem. It's exact location, however, is unknown, and the various commentators have placed Bethphage at several locations in or near Jerusalem.

The exact route that Jesus and his companions took as they approached Jerusalem is also unknown. Again, the various commentators have speculated about two or three possible routes.

There were three paths over the Mount of Olives: (1) on the north, in the hollow between the two crests of the hill; (2) over the summit; and (3) on the south, between the Mount of Olives [sic. Mount of the Prophets] and the Hill of Offence--still the most frequented and the best. People's New Testament.

In addition, there is the main road from Jerusalem to Bethany and Jericho, which was where Jesus, his disciples, and the crowd came from.

The Mount of Olives

The Mount of Olives is not a single mountain, but refers to a ridge line of four identified peaks a mile in length (some say a 1.5 miles) and about 100 feet higher than Jerusalem. From the summits, almost all of Jerusalem can be seen.

The Mount of Olives, or "Olivet," is on the east of Jerusalem. Between this and Jerusalem there runs a small stream called the brook Kidron, or Cedron. It is dry in the hot seasons of the year, but swells to a considerable size in time of heavy rains. See the notes at John 18:1. The Mount of Olives was so called from its producing in abundance the olive. It was from Jerusalem about a Sabbath-day's journey. … On the west side of the mountain was the garden of Gethsemane, Luke 22:39; Mark 14:32. Barnes' Notes on the Bible.

A Sabbath-day's journey was about one mile. See the notes at Acts 1:12.

The names of the four peaks that compost the Mount of Olives are

(1) Viri Galilaei, also Vineyard of the Sportsman; named Mount Scopus or Lookout Hill by Roman commander Titus during the sack of Jerusalem in 70 AD.

(2) Mount of Ascension; by the Arabs Jebel et Tur.

(3) Mount of the Prophets or Tomb of the Prophets.

(4) Mount of Offense; by the Arabs Baten el Hawa, Belly of the Winds. It was named “Offense” because this was the location where Solomon erected temples to pagan gods Chemosh and Molech; see 1 Kings 11:7 and 2 Kings 23:13.

Source: Smith's Bible Dictionary. Revised Edition. (Philadelphia: AJ Holman Company, no date), p. 224.

In Jesus' time, the Mount of Olives was heavily wooded. It was denuded during the sack of Jerusalem in 70 AD by Titus.

In Zechariah 14:4, it is prophesied that the Mount of Olives will be split in two, and that half will move northward and half will move southward. It was from the Mount of Olives that Jesus ascended into Heaven, and many commentators believe that the Second Coming will also occur here. Of course, no one knows the date or time … or, presumably, the location, either.

2. What does Bethphage mean?

House of figs. Probably why it is not on the map.

3. How would you like to live in a house of figs?

No thanks. Look at Arsena Galee church in Ethiopia; we saw pictures of this church last week in the Motley Crew class, and also during the traditional liturgy last Sunday, Oct. 17.

Special thanks to Sue who helped me to decipher the meaning of “Arsena Galee.” Although I'd heard the phrase and seen the church, I hadn't previously seen the spelling. Thanks again!

4. Why would Jesus pick a donkey?

A symbol of peace, of humility, and Davidic royalty. Which one, humility or Davidic royalty, is the primary message? This might have been confusing to the disciples.

These three are not mutually exclusive, as pointed out in the Archeological Study Bible:

Archeological Study Bible (2005), p. 1596, “A King Riding on a Donkey: Cultural/Political Significance in the Ancient Near East.”

“Each of the four Gospels records this incident, though with distinctive details. Central to each report is Jesus' deliberate choice to enter the city riding upon a donkey. Scholars have noted three significant points regarding this chosen mount. These aspects are not mutually exclusive, and each contributes to a more complete appreciation of the meaning of Jesus' symbolic action and its decisive consequences.

1. The donkey was a traditional mount for kings and rulers in the ancient Near East. Jesus was therefore making an implicit claim to be the king of his people.

2. The act of riding into Jerusalem on a donkey near the time of the Passover celebration invoked a central image of Messianic expectation linked to key Biblical texts such as Genesis 49:10, Isaiah 62:11, and Zechariah 9:9.

3. In light of frequent Old Testament association of horses with war and human pride, the donkey may have presented an image of peaceful humility.

It was pointed out that Jesus had perfect foreknowledge of the events that would transpire that day and in the following days, but that because of His great love for us, He persevered. Although He asked that this cup be taken away from Him while He was in the garden of Gethsemane, nevertheless He was obedient to the will of God. So must we.

Concerning humility, the ESV translation of verse 5 is:

"Say to the daughter of Zion,'Behold, your king is coming to you,
humble, and mounted on a donkey,
and on a colt, the foal of a beast of burden.'"

Martin Luther, Second Sermon for the First Sunday in Advent, 1533: false prophets portrayed Jesus coming in great earthly splendor. That He comes in humility, on a beast-of-burden of the people, shows us that His is not an Earthly Kingdom, but a Heavenly Kingdom. The Complete Sermons of Martin Luther, Volume 5, p. 25 ff.

Dr. Lenski pointed out the Matthew combined two Old Testament prophecies in this section:

5"Say to the Daughter of Zion,
'See, your king comes to you,
gentle and riding on a donkey,
on a colt, the foal of a donkey.' "

Dr. Lenski wrote

"The prophecy is quoted from Zech. 9:9. This begins with a jubilant tone: “Rejoice greatly, O daught of Zion; shout, O daughter of Jerusalem!” For this jubilant call Matthew substitutes the more sober line: “Say you to the daughter of Zion,” which is taken from Isa. 62:11. The idea underlying the substitution seems to be the fact that when the daughter of Zion is told who is coming, she will rejoice greatly. … But it is necessary that she be told who this is that comes, for she does not recognize him as what he is nor the joy he brings to her." Lenski, page 802, paragraph 5.

Zechariah 9:9 (NIV). The Coming of Zion's King

9 Rejoice greatly, O Daughter of Zion! [The People of Jerusalem who are believers. Buls.]
Shout, Daughter of Jerusalem!
See, your king [or King] comes to you, [Davidic royalty]
righteous and having salvation,
gentle and riding on a donkey, [also translated as humble and riding on a donkey]
on a colt, the foal of a donkey. [Literally, son of a beast-of-burden]

Isaiah 62:11 (NIV)

11 The LORD has made proclamation
to the ends of the earth:
"Say to the Daughter of Zion, [The People of Jerusalem who are believers. Buls.]
'See, your Savior comes! [Messianic prophesy]
See, his reward is with him,
and his recompense accompanies him.' "

Dr. Buls

The first line is quoted from Isaiah 62:11. Good commentators, including Lutherans, say this line refers only to the believers in Jerusalem.

Hengstenberg: The prophet has in his mind only the better portion of the covenant nation, the true members of the people of God, not all Israel according to the flesh.

Kiel-Delitzsch: (Commenting on Zechariah 9:9) The Lord calls upon the daughter of Zion, i.e. the personified population of Jerusalem as a representative of the nation of Israel, namely the believing members of the covenant nation to rejoice.
http://www.pericope.org/buls-notes/matthew/matthew_21_1_11.htm

There are several Old Testament verses that reflect the message that Kings and princes commonly rode on donkeys in times of peace, and it is mentioned as a mark of rank and dignity to ride in that manner, Judges 10:4; Judges 12:14; 1 Samuel 25:20. Barnes' Notes on the Bible.

Mark 11:2 says, in part, “Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden.” Also in Luke 19:30.

Only animals hitherto unused were regarded fit for sacred uses. See Numbers 19:2; Deut. 21:3; 1Samuel 6:7. This is the only instance reported in which the Lord ever rode on any animal. People's New Testament.

Foal of an ass (υἱὸν ὑποζυγίου). Lit., son of a beast-of-burden. Ὑποζύγιον, from ὑπό, beneath, ζυγός, a yoke. Wyc., son of a beast-under-yoke. The phrase emphasizes the humble state of Jesus. He is mounted, not on a stately charger with embroidered and jewelled housings, nor even on an ass for the saddle, the Eastern ass being often of great beauty and spirit, and in demand for this purpose. He rides on a common beast-of-burden, furnished with the every-day garments of his disciples. Vincent's Word Studies.

Concerning the image of the donkey as a common beast-of-burden, note that that the donkey is bearing Christ on its back, while Jesus is bearing our sins on His back.

He sits not upon a proud steed, an animal of war, nor does he come in great pomp and power, but sitting upon an ass, an animal of peace fit only for burdens and labor and a help to man. He indicates by this that he comes not to frighten man, nor to drive or crush him, but to help and to carry his burden for him. And although it was the custom of the country to ride on asses and to use horses for war, as the Scriptures often tell us, yet here the object is to show that the entrance of this king shall be meek and lowly. Martin Luther, Sermon for the First Sunday in Advent, 1521.

Dorothy pointed out that the donkey was the perfect animal for the people of Israel, since it was surefooted in the rocky, narrow paths that were used for travel, especially in the mountains. Several commentators have also made this point.

In another of Luther's Advent sermons concerning Matthew 21:1-11, he wrote:

… there were also false preachers and carnally minded teachers who led the people to understand that Christ would come riding on horseback in worldly splendor like an earthly monarch for whom everything depends on pompous ostentation. From such false preachers the people conceived their fleshly minded notion that led them to expect they would all become lords. Even today, the thought still prevails that when the Messiah comes they will all become lords and have the heathen as their servants. Martin Luther, Second Sermon for the First Sunday in Advent, 1533.

The second line of Matthew's quotation (“See, your king comes to you”) is understood by Martin Luther in the following manner:

Paragraph 25. This is what is meant by "Thy king cometh." You do not seek him, but he seeks you. You do not find him, he finds you. For the preachers come from him, not from you; their sermons come from him, not from you; your faith comes from him, not from you; everything that faith works in you comes from him, not from you; and where he does not come, you remain outside; ... Martin Luther, Sermon for the First Sunday in Advent, 1521

This sermon was delivered both on Palm Sunday and on the First Sunday in Advent. While we ordinarily think of Advent in terms of His first coming in Bethlehem and His second coming to judge the living and the dead, I had not previously connected this coming into Jerusalem by Jesus as a theme in the Advent. Luther delivered three other sermons on Matthew 21:1-11, all on the first Sunday in Advent. In the next couple of days, I will post links to all four of these sermons on the web page that has the Motley Crew notes. They will also be linked in the Advent section of that web page

Dr. Buls: It is truly Advent. He comes to believers. "In the name of the Lord" has various translations: "In keeping with the revelation of the Lord"; "in obedience to the Lord's order"; "under the authority of the Lord." It is all of these. It tells us how and on what basis He comes: With the Lord's full backing and approval.

Adapted from Exegetical Notes, Series A, Festival Season Sundays, Gospel Texts, by Harold H. Buls, Concordia Theological Seminary Press: Ft Wayne IN, 1980, pp.1-4. Used with permission.

5. What will Jesus ride when He comes in triumph on the last day?

Revelation 19:11-16 (NIV). The Rider on the White Horse

I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and makes war. His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. He is dressed in a robe dipped in blood, and his name is the Word of God. The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. Out of his mouth comes a sharp sword with which to strike down the nations. "He will rule them with an iron scepter."[a] He treads the winepress of the fury of the wrath of God Almighty. On his robe and on his thigh he has this name written:
KING OF KINGS AND LORD OF LORDS.

Footnotes:

1. Revelation 19:15 Psalm 2:9

.

Psalm 2:9 (New International Version)

9 You will rule them with an iron scepter [a] ;
you will dash them to pieces like pottery."

Footnotes:

1. Psalm 2:9 Or will break them with a rod of iron

Beth pointed out that Psalm 2 is one of the Coronation psalms. The Lutheran Study Bible notes that “The context of the psalm may be David's coronation or the coronation of one of Jerusalem's other kings.” LSB, note Ps 2, page 847. Of course, it also applies to Jesus. We will see another Coronation verse from the Old Testament in the answer to question 9.

6. What do these instructions say about Jesus?

He is a beaver.

This refers to a Personality Inventory that was discussed quite some time ago in this class, and is one of the topics in the Grace Class. The four “types” are Lion, Otter, Golden Retriever, and Beaver. The attributes of a Beaver are:Enjoys Instructions

Credit for this Personality Inventory goes to Gary Smalley and Dr. John Trent. To download the Personality Inventory, go to this page at Mr. Smalley's web site, Free Personality Test

http://smalley.cc/marriage-assessments/free-personality-test

Additional resources are available from the home page for Mr. Smalley's site is located at http://smalley.cc/

7. What do these instructions say about the disciples?

They could follow instructions when they wanted to.

Dr. Buls: They did exactly as Jesus commanded. They did not yet understand at this time that they were fulfilling prophecy but they did precisely as Jesus said. In a remarkable way the God-man ruled and over-ruled this whole situation, making them completely willing.

There was at that time a practice that allowed people of authority to temporarily borrow animals.

“The custom called angaria allowed the impressment of animals for service to a significant figure.” The NET Bible.

This is similar to the practice that a Roman soldier could force a citizen to carry his baggage. Thus we have our Lord's admonition in Matthew 5:41 that if forced to go one mile, then go two. And Simon the Cyrene was likewise forced to carry Jesus' cross for a time. Matthew 27:32. A Roman soldier with a sharp sword is not to be disobeyed.

8. How many donkeys did they bring?

Matthew 21:2. “ … 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. Untie them and bring them to me.”

Two. Mark 11:2 and Luke 19:30 both speak of “a colt tied there” but do not mention the animal's mother. However, that omission doesn't mean that the mother wasn't there and wasn't taken. Matthew's Gospel adds this, expanding the understanding of this occurrence. “Scripture interprets scripture.”

This number fulfills the prophecy of Zech. 9:9 which includes, in part,

... riding on a donkey,
on a colt, the foal of a donkey.

Mark 11:2:

“... saying to them, "Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here.”

Luke 19:30:

“Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here.”

Beth pointed out that the Gospel of John has Jesus coming to Jerusalem several times, although we do not see this in some of the other Gospels. Because of this, it is believed that Jesus probably knew the man who owned the donkey and its colt, and might possibly have pre-arranged to have these animals available for Him.

This action, and several others that take place on this day, were all intentional statements by or about Jesus, sending the message that Jesus is the Messiah.

9. What does it mean to spread your cloak on the road?

Verse 8: “A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road.” Also Mark 11:8, Luke 19:36; John 12:13. [All below]

This is an act of royal homage. 2 Kings 9:13.

In 2 Kings 9, the prophet Elisha is instructed by God to anoint Jehu as King is Israel. After he did so, Jehu told his fellow officers what Elisha said. Thereupon:

“They hurried and took their cloaks and spread them under him on the bare steps. Then they blew the trumpet and shouted, 'Jehu is king!' ” 2 Kings 9:13.

Thus, the coronation of a King is Israel is proclaimed, then and again in Jesus' entry into Jerusalem.

Palm branches – John 12:13:

They took palm branches and went out to meet him, shouting,
"Hosanna!"
"Blessed is he who comes in the name of the Lord!"
"Blessed is the King of Israel!"

Lutheran Study Bible, note 21:8, p. 1626. “Branches, particularly palms, were used to adorn processions, especially religious ones. Descriptions of this custom are found in 1 Macc 13:51; 2 Macc 10:6-7.”

1 Maccabees 13:51. “51 And entered into it the three and twentieth day of the second month in the hundred seventy and first year, with thanksgiving, and branches of palm trees, and with harps, and cymbals, and with viols, and hymns, and songs: because there was destroyed a great enemy out of Israel.”

2 Maccabees 10:6-7. “6 And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts.
7 Therefore they bare branches, and fair boughs, and palms also, and sang psalms unto him that had given them good success in cleansing his place.”

Source: The Open Bible Wiki, http://openbibleproject.org/Main_Page

The Books of the Maccabees tell the history of the Maccabees, leaders of the Jewish rebellion against the Seleucid dynasty, covering the period 175 BC to 134 BC.

10. What do you make of the crowds commotion?

Hosanna means “to save.” They were on the right track.

Although “hosanna” had become a ritualized expression of acclamation … much like we use it today … that it was included as transliterated Hebrew brings to the reader both the messages of salvation and acclamation.

We have two crowds here. One came with Jesus from Jericho, the other came out of Jerusalem to meet Jesus.

Dr. Buls: Only Luke does not distinguish two groups. The three others do. John is clear on these two crowds: one had gathered in Bethany to see Jesus and Lazarus, now raised from the dead, and started with Jesus to Jerusalem; the other crowd, when it got word of Lazarus' raising from the dead and that Jesus was coming, came out from Jerusalem to meet Him.

The crowds sang:

"Hosanna to the Son of David!" [Fulfillment of the promise by God.]
"Blessed is he who comes in the name of the Lord!" [Jesus is the Messiah!]
"Hosanna in the highest!" [Both salvation and exultation.]

Verse 9.“Hosanna.”

Hebrew hoshi'ah na, Hosanna. The Lutheran Study Bible, p. 962.

“A Hebrew expression meaning "Save!" which became an exclamation of praise [as opposed to a prayer of petition]; also in verse 15.” NIV Translation Note, The NET Bible.

¹⁵ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Psalm 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84. The NET Bible.

Psalm 118:25-26 (New International Version)

25 O LORD, save us; [Hosanna]
O LORD, grant us success.

26 Blessed is he who comes in the name of the LORD.
From the house of the LORD we bless you.

Psalm 118 is one of the Hallel Psalms (Psalms 113-118), which were sung on several religious festivals including Passover. It is believed that these Psalms would be sung by Jesus and his disciples the following Thursday during the Passover meal known by Christians as The Last Supper. See Matthew 26:30 (“When they had sung a hymn, they went out to the Mount of Olives.”). Psalms 113 and 114 (“praise”) were recited before the Passover meal, and Psalms 115-118 (“thanksgiving”) were recited after the Passover meal.

Luther is quoted as saying “This is my own beloved psalm. Although the entire Psalter and all of Holy Scripture are dear to me as my only comfort and source of life, I fell in love with this psalm especially. Therefore I call it my own” (Luther's Works. Vol. 14. Page 45.)

Also notice what the Pharisees said in John's Gospel:

John 12:17-19:

17Now the crowd that was with him when he called Lazarus from the tomb and raised him from the dead continued to spread the word. 18Many people, because they had heard that he had given this miraculous sign, went out to meet him. 19So the Pharisees said to one another, "See, this is getting us nowhere. Look how the whole world has gone after him!"

The Pharisees know that the crows was proclaiming Jesus was the Messiah. This sets up the actions for the rest of the week, including Spy Wednesday (the day that Judas agreed to identify Jesus, Matt. 26:14-16), and the arrest in the Garden on Thursday night, Matt. 26:48-49.

Beth quoted Bible commentator Rev. George MacDonald, who said that the arrest represented a supreme act of love, not an involuntary and unwanted capture, as some believe.

One of our members asked where were these crowds on Friday when Pilate asked the crowd what to do with Jesus.

A couple of thoughts were offered. One was that that crowd was one that was organized, instructed, and controlled by the leaders in the Sanhedrin.

It was also pointed out that the fear factor is working here, and it's a factor that we must give great respect to. Those who would have Jesus saved were not welcome in Pilate's courtyard, and with the presence of armed Roman soldiers – together with the hostile, inflamed crowd – those who would have called out to save Jesus would be in great danger.

Certainly this was what was going on when Peter three times denied knowing Jesus.

This makes the ministry of young Ethiopian Lutheran ministers all the more commendable, since they know before they enter the seminary that their lives are in great danger after they become ordained and go into the villages of Ethiopia to proclaim the saving message of Jesus. Hostile Muslims have murdered many Christian ministers and attempted to intimidate many Christian believers according to Pastor Eddie's report from Ethiopia last week.

Likewise is the life of Dietrich Bonhoeffer, who although he could have stayed safely in New York, nevertheless returned to Germany because he felt that it was his duty to oppose Hitler and to attempt to save as many Jews as possible from the Holocaust. The price was his life, executed by hanging in April 1945, twenty-three days before the Nazis' surrender. His brother and his brother-in-law were executed shortly thereafter.

I would pray that if I were in a similar situation to those Ethiopian ministers and believers, and that of Bonhoeffer and his companions, that I would have the courage to proclaim my faith in Christ Jesus.

Finally, Beth gave us a great illustration of the purpose of the Bible. She held up her Bible, and grasped the first three chapter of Genesis. This, she said, was the story of the creation and the fall. The rest of the Bible is God's loving redemption of his fallen children. Try it with your Bible. It's an impressive illustration of how great is God's love for us.

As always, this group – with its education and openness to the Holy Spirit – gave to each other greater knowledge of the Word and Will of God. We closed with prayer.

And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another-and all the more as you see the Day approaching.
Hebrews 10:24-25

Parallel Verses

Additional Study

Online Resources

Book of Concord in PDF Format, The Lutheran Church — Missouri Synod <http://www.lcms.org/graphics/assets/media/LCMS/TrigBOC.pdf> (2MB file)

These texts are in the public domain and may be copied and distributed freely. The source of these translations is Triglot Concordia: The Symbolical Books of the Evangelical Lutheran Church (St. Louis: Concordia Publishing House, 1921).

A number of important Lutheran texts can be found in the Belief and Practice section of the website of the Lutheran Church-Missouri Synod: http://www.lcms.org/pages/internal.asp?NavID=112

John S. C. Abbott and Jacob Abbott, Illustrated New Testament
http://www.studylight.org/com/ain/

Albert Barnes, Notes on the New Testament
http://www.studylight.org/com/bnn/

Harold F. Buls
http://www.pericope.org/buls-notes/index.html and
http://www.iclnet.org/pub/resources/text/wittenberg/wittenberg-bul.html
Adapted from Exegetical Notes, Series A, Festival Season Sundays, Gospel Texts, by Harold H. Buls, Concordia Theological Seminary Press: Ft Wayne IN, 1980

The Adam Clarke Commentary
http://www.studylight.org/com/acc/

Burton Coffman, Commentary on the Whole Bible
http://www.studylight.org/com/bcc/

John Darby, Synopsis of the Bible
http://www.ewordtoday.com/comments/matthew/darby/matthew1.htm

The Greek Interlinear Bible,
http://www.scripture4all.org/OnlineInterlinear/Greek_Index.htm
Based on NA26/27. A word-by-word translation of the Greek New Testament.

David Guzik, Commentaries on the Bible
http://www.studylight.org/com/guz/

The Geneva Study Bible
http://www.ewordtoday.com/comments/matthew/geneva/matthew1.htm

John Gill, Exposition of the Bible
http://www.ewordtoday.com/comments/matthew/gill/matthew1.htm

Matthew Henry, Commentary on the Whole Bible (Complete)
http://www.ewordtoday.com/comments/matthew/mh/matthew1.htm

Matthew Henry, Commentary on the Whole Bible (Concise)
http://www.ewordtoday.com/comments/matthew/mhc/matthew1.htm

Jamieson, Faussett and Brown, Commentary Critical and Explanatory on the Whole Bible
http://www.ewordtoday.com/comments/matthew/jfb/matthew1.htm

B.W. Johnson, People's New Testament
http://www.ewordtoday.com/comments/matthew/johnson/matthew1.htm

John Lightfoot, Bible Commentary
http://www.ewordtoday.com/comments/matthew/light/matthew1.htm

Martin Luther, Commentary on Galatians
http://www.studylight.org/com/mlg/

J. W. McGarvey, Original Commentary on Acts
http://www.studylight.org/com/oca/

J. W. McGarvey and Philip Y. Pendleton, The Fourfold Gospel (also known as "Harmony Of the Four Gospels")
http://www.ewordtoday.com/comments/matthew/four/matthew1.htm

Alexander Maclaren's commentaries on the books of the Bible (various titles)
http://www.gutenberg.org/browse/authors/m#a2330

The NET Bible. <http://bible.org/netbible/> A completely new translation of the Bible with 60,932 translators’ notes. It was completed by more than 25 scholars – experts in the original biblical languages – who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. Excellent notes, citing both the Greek and Hebrew, as needed. Greek and Hebrew fonts available without cost.

A.T. Robertson, Word Pictures of the New Testament
http://www.studylight.org/com/rwp/

C. I. Scofield, The Scofield Reference Notes (1917 Edition)
http://www.studylight.org/com/srn/

Charles H. Spurgeon, The Treasury of David
http://www.studylight.org/com/tod/

R.A. Torrey, The Treasury of Scripture Knowledge
http://www.studylight.org/com/tsk/

W.E. Vine, Expository Dictionary of New Testament Words
http://www.antioch.com.sg/bible/vines/

John Wesley, Explanatory Notes on the Whole Bible
http://www.ewordtoday.com/comments/matthew/wesley/matthew1.htm

Other Additional Resources:
http://www.hymnsandcarolsofchristmas.com/SPLC/Motley%20Crew%20Research%20Resources.html

Other Resources

Barker, Kenneth L., ed., TNIV Study Bible (Grand Rapids: Zondervan, 2006)

Concordia: The Lutheran Confessions. Readers Edition. (St. Louis: Concordia Publishing House, 2006)

Davies, Benjamin, ed., Baker's Pocket Harmony of the Gospels (Baker Book House, 1975). Formerly printed as Harmony of the Four Gospels.

Goodrick, Edward W. and John R. Kohlenberger III, eds., The Strongest NIV Exhaustive Concordance (Grand Rapids: Zondervan, 1999). This is the second edition, originally published as the Zondervan NIV Exhaustive Concordance. It was originally published as The NIV Exhaustive Concordance. It should be distinguished from The NIV Complete Concordance by the same authors.

Green, Jay P., ed., The Interlinear Greek-English New Testament. Vol. IV. Second Edition. (Hendrickson Publishers, 1985)

Halley, Henry H., Halley's Bible Handbook. New Revised Edition (24^th Edition). (Grand Rapids: Zondervan Publishing House, 1965)

Hickie, W.J., Greek-English Lexicon to the New Testament (Grand Rapids: Baker Book House, 1977). This is a reprint of an older edition, originally published by Macmillan, August. 1893. A contemporary review described this as "A handy little volume, compiled on sound principles from trustworthy authorities." The 1911 edition is available online and for download at http://openlibrary.org/b/OL17866849M/Greek-English_lexicon_to_the_New_Testament

Hoerber, Robert G., ed., Concordia Self-Study Bible. NIV (Great Rapids, Zondervan: 1973, 1984).

Lenski, R.C.H., The Interpretation of St. Matthew's Gospel (Minneapolis: Augsburg Publishing House, 1943, reprinted 1964)

The Lutheran Study Bible (St. Louis: Concordia Publishing House, 2009).

Nave, Orville J., ed., Nave's Topical Bible (Nashville: Thomas Nelson Publishers, 1979)

New Bible Dictionary. Second Edition. (Wheaton, IL: Tyndale House Publishers, 1962)

Nicoll, W. Robertson, The Greek Expositor's Testament. Vol. 1. Five Volumes. (New York: George H. Doran Co., ca. 1910). Excellent notes on the Greek text and summaries of commentators. Available at Google Books ( www.books.google.com ) and the Internet Archive ( www.archive.org - easier to find here than at Google Books).

NIV Archeological Study Bible (Grand Rapids: Zondervan, 2005)

Alexander Maclaren, Expositions of Holy Scripture (Text from Project Gutenberg)

Robertson, A.T., Word Pictures in the New Testament (Nashville: Holman Reference, 2000). This “Concise Edition” is derived from the six-volume work by Robertson published in 1933. Robertson was also the author of 45 books, including numerous commentaries, a Harmony of the Gospels, etc. Also available online

Rogers, Cleon L. Jr., and Cleon L. Rogers III, eds., The New Linguistic and Exegetical Key to the Greek New Testament (Grand Rapids: Zondervan Publishing House, 1998). This is the second edition of the excellent work by Fritz Rienecker, A Linguistic Key to the Greek New Testament, translated and edited by Cleon L. Rogers, Jr.

Strong, James, ed., The New Strong's Exhaustive Concordance of the Bible. (Nashville: Thomas Nelson Publishers, 1990)

Vine, W.E., Expository Dictionary of New Testament Words: A Comprehensive Dictionary of the Original Greek Words with their Precise Meanings for English Readers (Peabody, MA: Hendrickson Publishers, no date). Originally published circa 1940.