Lesson 10 May 28-June 3 Jesus in JerusalemStudy this week’s lesson to prepare for Sabbath, June 4.

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

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

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

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

Sunday May 29 A Prophesied ComingFollowing their 70-year captivity in Babylon, the Jews began to

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

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

Things got even more hopeful when the young prophet Zechariah spoke: “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just

and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey” (Zech. 9:9, NKJV).

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

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

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

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

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

1 Nichol, F. D. (Ed.). (1980). The Seventh-day Adventist Bible Commentary (Vol. 5, p. 469). Review and Herald Publishing Association.

(Luke 23:3; John 18:33, 34, 37), but hastened to add, “My kingdom is not of this world” (John 18:36). But the Jewish leaders refused to accept Him as their King (see on John 19:14, 15). Jesus was not now appearing in His role as King of the kingdom of glory (see Matt. 25:31), but as King of the spiritual kingdom of divine grace (see on chs. 3:2; 4:17; 5:2). Jesus knew that this episode in His life mission would inevitably lead to the cross, yet went through with it steadfastly and purposefully. It was necessary that the eyes of all men be turned toward Him in the closing days of His life, that all might understand, if they would, the significance of His mission to earth.

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

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

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

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

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

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

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

“Christ was following the Jewish custom for a royal entry. The animal on which He rode was that ridden by the kings of Israel, and prophecy had foretold that thus the Messiah should come to His kingdom. No sooner was He seated upon the colt than a loud shout of triumph rent the air. The multitude hailed Him as Messiah, their King. Jesus now accepted the homage which He had never before permitted, and the disciples received this as proof that their glad hopes were to be realized by seeing Him established on the throne. The multitude were convinced that the hour of their emancipation was at hand. In imagination they saw the Roman armies driven from Jerusalem, and Israel once more an independent nation.”—Ellen G. White, The Desire of Ages, p. 570.Again and again, we see how Scripture was fulfilled and yet, at the time, the people didn’t understand it. What lessons might we take away for ourselves about how preconceived notions could distort truth? A Possible Answer: 1) It is important that we approached the Bible with an open mind. 2) Failing to do that predisposes us to twist and manipulate what the Bible says. 3) We are not to accept conclusions good are not Bible-based and Spirit led. 4) Our preconceived notions tend to force themselves on the text, thus making the Bible say what do we want it to say.

Monday May 30 Jesus in the TempleFrom the earliest days of fallen humanity, animal sacrifices were

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

However, despite its divine origins, the temple and its rituals were conducted by fallen human beings and, as with pretty much everything people get involved in, corruption ensued, even here with the sacred service that God had instituted to reveal His love and grace to a fallen world. By the time of Jesus, things had become so terribly

perverted by the greed and avarice of the priests (the very ones who were entrusted with administering the services!) that “in the eyes of the people the sacredness of the sacrificial service had been in a great measure destroyed.”—Ellen G. White, The Desire of Ages, p. 590.Read Matthew 21:12-17. Jesus Cleanses the Temple 12 Then Jesus went into the temple of God and drove out all those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves. 13 And He said to them,“It is written, ‘My house shall be called a house of prayer,’ but you have made it a ‘den of thieves.’” 14 Then the blind and the lame came to Him in the temple, and He healed them. 15 But when the chief priests and scribes saw the wonderful things that He did, and the children crying out in the temple and saying, “Hosanna to the Son of David!” they were indignant 16 and said to Him, “Do You hear what these are saying?” And Jesus said to them, “Yes. Have you never read, ‘Out of the mouth of babes and nursing infants You have perfected praise’?” 17 Then He left them and went out of the city to Bethany, and He lodged there.

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

7) As in so many other places, Jesus quoted Scripture to justify His actions, more evidence that as followers of the Lord we must make the Bible central to our whole worldview and moral system. Besides His quoting Scripture, there were the miraculous healings of the blind and the lame. All this gave even more powerful and convincing evidence of His divine nature and calling. How tragic that those who should have been the most sensitive and open to all this evidence were the ones who fought the hardest against Him. Fearing for their own earthly treasure and status as the “stewards” and “guardians” of the temple, many would lose out on the very thing that the temple service was pointing to: salvation in Jesus.How can we make sure that we are not letting our desire to gain or maintain anything here, even something good, jeopardize what really matters: eternal life in Jesus? A Possible Answer: By praying and asking God to help us make the responding to the Holy Spirit’s prompting. By keeping in focus what the true goal in life is all about... a life-saving relationship with Jesus. By constantly evaluating our priorities. By seeing ourselves as stewards who will one day give an account to God for how we have used our time, talents, treasures and

body temple.

Tuesday May 31 No FruitJesus’ cleansing of the temple was an act of compassion. It was

the Gentile courts where the buying and selling were taking place, and Jesus intended His house to be a place of prayer and worship for all peoples.

But the cleansing was an act of judgment also. The priests who ran the temple had ruined their chance to bless all peoples; their day of judgment was near. If, after all that Jesus had done to reveal His divine calling, these men still refused to accept Him, what else could happen but that they reap the results of their doleful choices?Read Matthew 21:18-22. The Fig Tree Withered 18 Now in the morning, as He returned to the city, He was hungry. Mark 11: 12. On the morrow. [The Fruitless Fig Tree, Mark 11:12–14, 20–26=Matt. 21:18–22. Major comment: Mark. See Closing Ministry at Jerusalem; Passion Week; on miracles pp. 208–213.] This was “the morrow” after the Triumphal Entry (see vs. 1–11), and thus a Monday morning. Following a strictly chronological pattern, Mark records the cleansing of the Temple (vs. 15–19) between the cursing of the fig tree (vs. 12–14) and the discovery that it had withered (vs. 20–26). Matthew, who often follows a topical rather than a chronological order (see p. 274), narrates, as a unit, the entire experience with the fruitless fig tree, without mention of the fact that some 24 hours elapsed between the curse placed upon it and the discovery that the tree had withered.19 And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, “Let no fruit grow on you ever again.” Immediately the fig tree withered away.

Mark 11: 13. Seeing a fig tree. As upon the occasion of the Triumphal Entry the day before, Jesus probably followed a more or less direct route from Bethany into Jerusalem, up the gentle, eastern slope of the Mount of Olives and down the comparatively steep western slope and across the Kidron Valley into Jerusalem (see on Matt. 21:1; Luke 19:41). The fig tree attracted attention by being the only one of the trees in the orchard fully leafed out (cf. DA 581). Afar off. Jesus saw the tree some time before reaching it. Apparently this particular tree grew near to the road (see Matt. 21:19). Having leaves. A fully leafed fig tree gave promise of well-developed, though not necessarily ripe, fruit. On the other hand, leafless trees, as the rest of the trees in the orchard were, raised no false hopes that fruit would be found on them, and therefore occasioned no disappointment...

Nothing but leaves. Here was promise without performance. Of all vices there was none Jesus found more offensive than that of hypocrisy (see on Matt. 6:2; 23:13). Like the fruitless fig tree, Jewish religion was destitute of fruit. It was replete with form and ceremony but lacked true godliness (see on Mark 7:2, 3; see Vol. IV, pp. 30-33).

The time of figs. In Palestine the early crop of figs usually matures in June, and the late crop in September. It was now near Passover, probably in April, and thus only a few weeks before the early crop would mature. Although it was unusual to expect to find figs this early in the season, nevertheless, a tree in full leaf might, conceivably, have fruit approaching maturity. It should also be noted that in Oriental lands green or unripe fruit is often relished (see on Isa. 28:4).

14. Answered. The tree had not spoken; Jesus was simply “answering” the fully leafed but fruitless condition of the fig tree. No man … hereafter. Literally, “no one … never.” The Greek double negative makes the prohibition most emphatic.

The Lesson of the Withered Fig Tree 20 And when the disciples saw it, they marveled, saying, “How did the fig tree wither away so

soon?” 21 So Jesus answered and said to them, “Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, ‘Be removed and be cast into the sea,’ it will be done. 22 And whatever things you ask in prayer, believing, you will receive.”How does Jesus’ cursing of the fig tree relate to His cleansing of the temple? A Possible Answer: In this acted parable (see on v. 14) the fully leafed fig tree represented the Jewish nation, and the other trees, the Gentile nations. True, the Gentiles bore no fruit, but then, none was expected of them because they made no profession of bearing fruit (see Vol. IV, pp. 26, 27). This precocious fig tree, however, had leaves that betokened figs. The barrenness of the tree represented the unproductiveness of Israel, and the curse, the judgment Jesus was to pronounce the following day—“your house is left unto you desolate” (see on Matt. 23:38). It was also on the day following that Jesus sternly censured the scribes and Pharisees for their hypocritical pretensions (see Matt. 23:13–33). The purpose of this acted parable was to prepare the minds of the disciples for the scenes of the next few days, during which the Jewish leaders would confirm their rejection of Jesus. Acted parables often lead men to think more effectively than mere words could possibly do. Hence, Jesus’ cursing of the fig tree related to His cleansing of the temple in that the first pointed to the judgment that was to befall the Temple if it did not bring forth fruits appropriate to it purpose.

Jesus cursed the fig tree as an acted parable about many of the leaders of the Jewish nation who were finally and irrevocably reaping what they had sown. We must remember, though, that this parable wasn’t referring to all the religious leaders. Many did, indeed, come to faith in Jesus as the Messiah. “Then the word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith” (Acts 6:7, NKJV). However, just as the fig tree bore no fruit, neither did the temple ministry, which was soon to be made void.

This action and Jesus’ harsh words must have come as a powerful shock to the disciples, who were still trying to learn the lessons of compassion and inclusion that Jesus revealed throughout His ministry. This was the same Jesus who declared that He had come, not to condemn the world but to redeem it; the same Jesus who claimed that “‘the Son of Man did not come to destroy men’s lives but to save them’” (Luke 9:56, NKJV). Every word and deed in His ministry was devoted to restoring fallen humanity, to point people toward the hope and promise of a new life in Him. So for Him to act and speak so harshly, with such finality, surprised them, which is why Matthew wrote that they had “marveled” at what He had done.

No question, sooner or later people totally reject God’s mercy and grace (see Gen. 6:13, 15:16, 19:24, Rev. 22:11). Why, though, is it so important that we leave those kinds of judgments to God and never make them ourselves, either about others or even our own selves? A Possible Answer: It is important to leave those kinds of judgment to God because He

has not put judgment into our hands. We cannot see the true motives that prompt the action of others and hence it leaves us at a disadvantage when to comes to ascertaining what would be an appropriate response. More than that, we do not know exactly when a person has totally rejected God’s mercy... we are not the dispenser of God’s grace... we do not know the end form the beginning... so we should leave those kinds of judgment to God.

Wednesday June 1 The StoneIf you had just a few days left to live, what would you do with them? One of the things Jesus did was to tell stories that would leave a deep impact on His listeners.Read Matthew 21:33-46. The Parable of the Wicked Vinedressers 33 “Hear another parable: There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower. And he leased it to vinedressers and went into a far country. 34 Now when the time drew near, he sent his servants to the vinedressers, that they might receive its fruit.

33. Hear another parable. [The Wicked Husbandmen, Matt. 21:33–46=Mark 12:1–12=Luke 20:9–19. Major comment: Matthew. See on parables pp. 203-207.] This, the second parable was addressed to the people who had been listening attentively to Jesus as He taught (see Luke 20:9), but it was aimed at their leaders. As in the parable of the Two Sons (see Matt. 21:31), these leaders are led to confess their own guilt and to pronounce upon themselves their own sentence of doom (see v. 41). Householder. Gr. oikodespotēs, that is, the “master of the house” (see on Luke 2:29). A vineyard. The grapevine was one of the national symbols of Israel. Near the very spot where Christ now stood, at the entrance to the Temple, was a large, magnificent vine wrought in gold and silver that represented Israel (Josephus Antiquities xv. 11.3; see DA 575; see on John 15:1). The words of Matt. 21:33 are borrowed largely from Isaiah’s allegory of the Lord’s vineyard (see Isa. 5:1–7).

This parable places emphasis on the rich blessings God had bestowed upon Israel, that they might provide the world with the fruit of divine character (see on Matt. 21:34). In health, intellect, skill, prosperity, and character the people of Israel were to become the greatest nation of the earth, revealing to all men the glory of God’s purpose. For an analysis of these blessings and a composite picture of the manner in which the nations of the world were to be brought to a knowledge of the true God see Vol. IV, pp. 26-30. Hedged. Gr. phragmos, “a hedge,” or “a fence.” The hedge represents the precepts of the divine law, obedience to whose principles of truth and justice protects against all wrongdoing.2

34. His servants. In ch. 23:34 Jesus speaks of sending “prophets, and wise men, and scribes” (cf. v. 37). The priests were in a special sense the appointed custodians of the Lord’s vineyard, the prophets were God’s chosen representatives, or servants. The fruits of it. Or, “his fruit.” The owner sent for his share of the crop (see on v. 33). Israel was to bring forth the fruit of character and thus reveal to the world the principles of the kingdom of heaven. The fruit of character was first to be manifest in their own lives, and then in the lives of men in the nations about them. Similarly, the Lord expects from His church today returns commensurate with the great blessings He has bestowed upon her (see COL 296).

35 And the vinedressers took his servants, beat one, killed one, and stoned another. 36 Again he sent other servants, more than the first, and they did likewise to them.35. Took his servants. Matthew speaks of various groups of servants, some of the first of whom were murdered (see vs. 35, 36). Mark has one servant sent upon each occasion, some being killed (see ch. 12:3–

2 Nichol, F. D. (Ed.). (1980). The Seventh-day Adventist Bible Commentary (Vol. 5, pp. 474–475). Review and Herald Publishing Association.

5). Luke also has one servant on each occasion, with none of the servants mentioned as being killed (see ch. 20:10–12). The number of servants and the particular fate each suffered are obviously not essential to the parable (see p. 204). A little later this very day Jesus spoke in literal language of the treatment the Jews accorded the messengers God had sent (see Matt. 23:29–37). For specific illustrations of the fate of various prophets, see 1 Kings 18:13; 22:24–27; 2 Kings 6:31; 2 Chron. 24:19–22; 36:15, 16; Neh. 9:26; Jer. 37:15; see also Acts 7:52. The tenants of the vineyard not only refused to pay rent; they insulted the owner of the vineyard by mistreating his representatives and by acting as if they themselves were its rightful owners. 37 Then last of all he sent his son to them, saying, ‘They will respect my son.’ 38 But when the vinedressers saw the son, they said among themselves, ‘This is the heir. Come, let us kill him and seize his inheritance.’ 39 So they took him and cast him out of the vineyard and killed him. 40 “Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?” 41 They said to Him, “He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons.” 42 Jesus said to them, “Have you never read in the Scriptures: ‘The stone which the builders rejected Has become the chief cornerstone. This was the Lord’s doing, And it is marvelous in our eyes’? 43 “Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.

42. Head of the corner. The cornerstone was a most important part of the structure, since it bound together the two walls meeting at the corner. For other references to the cornerstone see Acts 4:11; Eph. 2:20; 1 Peter 2:7; see on Ps. 118:22; Isa. 28:16.

43. Kingdom of God. That is, in this instance, the privilege of being God’s chosen people. In the future God’s plan to save the world would no longer be dependent on the Jewish nation, as a building was on its cornerstone. For Israel’s part in God’s plan see Vol. IV, pp. 26-33. Given to a nation. That is, to the Christian church (see 1 Peter 2:9, 10).

44 And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder.” 45 Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them. 46 But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet.

44. Fall on this stone. That is, submit to Christ. This was the very thing the Jewish leaders refused to do (see on vs. 25, 27). It shall fall. That is, in judgment. This judgment was soon to fall upon the Jewish nation and its perversely impenitent leaders. Will grind … to powder. Gr. likmaō “to winnow [chaff from grain],” “to scatter,” or “to crush to pieces.” These words strongly reflect the thought of Dan. 2:44, 45, where likmaō is found in the LXX (v. 44). A heavy object pulverizes whatever it falls on, and the fragments are scattered far and wide. The same word is used in the LXX of Ruth 3:2. The expression “grind him to powder” could thus also be rendered, “blow him away like chaff,” or “scatter him like chaff.” Textual evidence may be cited (cf. p. 146) for the omission of Matt. 21:44.

Who is represented by each of the following? A Possible Answer: Landowner: The Father, Creator, Owner. Farmers: The Jewish nation, Israel, The Leaders.Servants: The Prophets, Any Messengers of God. Son: Jesus

Notice Jesus’ quotation of Psalm 118:22, 23. In quoting the prophecy of the rejected stone, Christ referred to an occurrence in the

history of Israel. The incident was connected with the building of the first temple. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry. After they were brought to the building itself, not an instrument was to be used upon them, and no sound of chiseling and hammering was to be heard. The workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought. But the workmen could find no place for it, and they would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone.

“But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it … But at last attention was called to the stone so long rejected … The stone was accepted, brought to its assigned position, and found to be an exact fit.”—Ellen G. White, The Desire of Ages, p. 598.Read Matthew 21:44 again. Two different ways of relating to the rock are represented: one is falling on the rock and being broken; the other is to have the rock fall on you, and you being crushed by it. What is the crucial difference between the two? (See also Ps. 51:7 and Dan. 2:34.) A Possible Answer: The crucial difference between the two is that the first voluntarily and humbly submits to the authority and molding process of the “Rock”, Jesus.... whereas the second represents the “Rock” Jesus’ crushing the impenitent in judgment. Hence another difference is that we can relate to the “Rock” in such a manner that we submissively fall on the “Rock” by yielding to Him and are benefited by the cleansing, restructuring process (Reproduction of the character of Christ)... or we can remain in our stubborn non-submissive state where the “Rock” falls on us (as an act of judgment) and we are pulverized into extinction.

Thursday June 2 The Cost of GraceThe great news of the Bible is that we were created by a loving

God who has provided us all a way out of this mess of sin and death through the sacrifice of Jesus on the cross. This is a theme that appears one way or another all through the Bible. We can see it here also in the following parable that Jesus told.Read Matthew 22:1-15. The Parable of the Wedding Feast 22 And Jesus answered and spoke to them again by parables and said: 2 “The kingdom of heaven is like a certain king who arranged a marriage for his son, 3 and sent out his servants to call those who were invited to the wedding; and they were not willing to come. 4 Again, he sent out other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready. Come to the wedding.”’ 5 But they made light of it and went their ways, one to his own farm, another to his business. 6 And the rest seized his servants, treated them spitefully, and killed

them. 7 But when the king heard about it, he was furious. And he sent out his armies, destroyed those murderers, and burned up their city. 8 Then he said to his servants, ‘The wedding is ready, but those who were invited were not worthy. 9 Therefore go into the highways, and as many as you find, invite to the wedding.’ 10 So those servants went out into the highways and gathered together all whom they found, both bad and good. And the wedding hall was filled with guests. 11 “But when the king came in to see the guests, he saw a man there who did not have on a wedding garment. 12 So he said to him, ‘Friend, how did you come in here without a wedding garment?’ And he was speechless. 13 Then the king said to the servants, ‘Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth.’

To see the guests. He came in to see if all was going well, and particularly to see what guests his servants had gathered in from the highways. His inspection of the guests represents a process of judgment, of determining who may and who may not remain. In a special sense it represents the work of the investigative judgment (see COL 310; see on Rev. 14:6, 7).

A wedding garment. The special wedding garments were provided by the king himself. A festal hall filled with properly attired guests would be an honor to the king and to the occasion. A person inappropriately clad would bring dishonor upon the host and introduce a discordant note into the festivities.... The man without a wedding garment represents professed Christians who feel no need of a transformation of character. This guest was apparently interested only in the privilege of eating of the king’s bounties. He did not truly appreciate the privilege accorded him. The honor of the king and the importance of the occasion meant nothing to him. He forgot that the feast was being held in honor of the king’s son, and thus of the king himself. How well clad he may have been was beside the point, for he had declined the only thing that qualified him to sit at the king’s table and enjoy the festivities and bountiful provisions that accompanied the wedding celebration.

12. Friend. The king approached the offending guest tactfully and gave him ample opportunity to defend his course of action. Apparently the king was ready to forgive the man if his present condition was not his own fault, or if by some oversight on the part of the palace servants he had been missed. Was speechless. Gr. phimoō “to muzzle”; hence, figuratively, “to make speechless.” It was obviously the guest’s own fault, for had he been innocent, undoubtedly he would have hastened to speak in self-defense. His error had been intentional; he had declined the garment provided for him, possibly considering his own to be superior to it. He may have been wearing an expensive new garment he was eager for his fellow guests to see and admire.

13. Take him away. Men are excluded from the kingdom of heaven as a result of their own wrong choices. Thus it was with the five foolish virgins (see on ch. 25:11, 12). The man in the parable was able to enter the hall only by virtue of the royal invitation, but he alone was responsible for his being put out. No man can save himself, but he can bring condemnation on himself. Conversely, God is able to “save … to the uttermost” (Heb. 7:25), but He does not arbitrarily condemn any, or deny them entrance into the kingdom. Outer darkness. See chs. 8:12; 25:30. This is the darkness of oblivion, of eternal separation from God, of annihilation. In the parable the darkness was all the more palpable in contrast with the brilliant light of the wedding chamber.

14 “For many are called, but few are chosen.” 15 Then the Pharisees went and plotted how they might entangle Him in His talk.What does this parable teach about salvation by faith? A Possible Answer: This Parable teaches us that Salvation by faith is available to the good and the bad but that the prospective recipient has to choose to accept it and comply with the benefactor’s conditions. The results of the choice has dyer consequences... life and death, joy or weeping and fellowship with the redeemed/God or the eternal separation.

However harsh this parable might seem, it’s important to remember that crucial issues are at stake: eternal life or eternal destruction for every human being. In contrast, what else really matters?

When we look at the Cross, at what it cost God in order to make a provision for the salvation of humanity, we should be able to see just how vast and deep and incomprehensibly profound the issues are. We are talking about One Person of the eternal Godhead bearing upon Himself the full brunt of God’s own wrath against sin. It doesn’t get more serious than that. If this is a theme that we will be studying throughout eternity, it’s no surprise that we can barely get our minds around it now.

Hence, we have these powerfully uncompromising words in the parable. God had made full provision for everyone to be part of the wedding feast (see Rev. 19:7); everything that was needed had been graciously provided at a cost so deep that no parable could even justly reveal it. So it was bad enough that the people who had been invited to the wedding actually “made light of it” and went about their own business. But some even attacked those who came to give them the gracious invitation. No wonder the uncompromising response.What is the meaning of the “wedding garment”? See also Rev. 19:8. A Possible Answer: The wedding garment represents “the righteousness of Christ” (COL 310). Hence, the rejection of the garment represents the rejection of those traits of character that qualify men to become sons and daughters of God. Like the guests in the parable, we have nothing suitable of our own to wear. We are acceptable in the presence of the great God only when clad in the perfect righteousness of Jesus Christ, by virtue of His merits. This is the “white raiment” Christians are counseled to buy (see Rev. 3:18; cf. ch. 19:8).

The garment represents the righteousness of Christ, a righteousness that is revealed in the life and acts of the saints. The man without the garment represented professed Christians who claim the privileges of grace and salvation but haven’t let the gospel transform their lives and characters. At a great cost, every provision had been made for those who heed the invitation. As this parable then shows, there’s more to entering the kingdom of God than merely showing up at the door.

Friday June 3 Further Thought:The London newspaper headline read: “Woman dead in flat for three years: skeleton of Joyce found on sofa with telly still on” (www.theguardian.com/film/2011/Oct/09/joyce-vincent-death-mystery-documentary). Dead for three years in a London apartment, and no one missed her? No one called to check on her? How could this have happened, especially in an era of almost limitless communication? When the story first broke, it made international news, though people

in London were especially stunned. How could she have been dead for so long and no one knew about it? Yet, without the hope and promise of the gospel, and of the salvation that was so costly to provide for us, we are all doomed to the same oblivion as the poor London woman. But this situation is worse, because there will be no one to find us and even lament over our demise three years or even three billion years after the fact. The current scientific consensus is that sooner or later the entire cosmos will peter out and die in what has been called “The Cosmic Heat Death” or some happy appellation like that. What the Cross tells us, however, is that this view is wrong; instead of eternal oblivion we can have the promise of eternal life in a new heaven and a new earth. With such an incredibly wonderful prospect ever before us, how can we learn not to allow anyone or anything to stand in the way of our getting what we have been offered in Jesus? A Possible Answer: Pray, pray, pray. Ask God to give us a submissive and willing heart... Keep in view the glorious prospect that is possible. Put on the entire armor of God while ever watching and praying. Distrust yourself. Remember that every choice has consequences and that our Enemy is deathly serious.

Discussion Questions:1 Think about just how final and powerful death is and how futile

all human endeavors over the millennia have been to defeat it. The best we can do is, to some degree, preserve our corpses, which no more defeats death than a new coat of paint on a car with a burned out engine makes it ready for the road again. No wonder, then, that it took something as intense and as dramatic as the death and the resurrection of the Son of God to conquer death in our behalf. What should this tell us about how central the Cross must be to all our hopes and to all that we believe?

2 Dwell more on what it means to be covered in the righteousness of Jesus. How can a proper and balanced understanding of this important concept keep us from falling into either cheap grace or legalism, and why is it crucial that we avoid either extreme?

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Sunday - A Prophesied Coming

Ellen G. White, The Desire of Ages, pp. 569-572.Chapter 63 - "Thy King Cometh"

"Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass." Zech. 9:9. Five hundred years before the birth of Christ, the prophet Zechariah thus foretold the coming of the King to Israel. This prophecy is now to be fulfilled. He who has so long refused royal honors now comes to Jerusalem as the promised heir to David's throne.

It was on the first day of the week that Christ made His triumphal entry into Jerusalem. Multitudes who had flocked to see Him at Bethany now accompanied Him, eager to witness His reception. Many people were on their way to the city to keep the Passover, and these joined the multitude attending Jesus. All nature seemed to rejoice. The trees were clothed with verdure, and their blossoms shed a delicate fragrance on the air. A new life and joy animated the people. The hope of the new kingdom was again springing up.

Purposing to ride into Jerusalem, Jesus had sent two of His disciples to bring to Him an ass and its colt. At His birth the Saviour was dependent upon the hospitality of strangers. The manger in which He lay was a borrowed resting place. Now, although the cattle on a thousand hills are His, He is dependent on a stranger's kindness for an animal on which to enter Jerusalem as its King. But again His divinity is revealed, even in the minute directions given His disciples for this errand. As He foretold, the plea, "The Lord hath need of them," was readily granted. Jesus chose for His use the colt on which never man had sat. The disciples, with glad enthusiasm, spread their garments on the beast, and seated their Master upon it. Heretofore Jesus had always traveled on foot, and the disciples had at first wondered that He should now choose to ride. But hope brightened in their hearts with the joyous thought that He was about to enter the capital, proclaim Himself King, and assert His royal power. While on their errand they communicated their glowing expectations to the friends of Jesus, and the excitement spread far and near, raising the expectations of the people to the highest pitch.

Christ was following the Jewish custom for a royal entry. The animal on which He rode was that ridden by the kings of Israel, and prophecy had foretold that thus the Messiah should come to His kingdom. No sooner was He seated upon the colt than a loud shout of triumph rent the air. The multitude hailed Him as Messiah, their King. Jesus now accepted the homage which He had never before permitted, and the disciples received this as proof that their glad hopes were to be realized by seeing Him established on the throne. The multitude were convinced that the hour of their emancipation was at hand. In imagination they saw the Roman armies driven from Jerusalem, and Israel once more an independent nation. All were happy and excited; the people vied with one another in paying Him homage. They could not display outward pomp and splendor, but they gave Him the worship of happy hearts. They were unable to present Him with costly gifts, but they spread their outer garments as a carpet in His path, and they also strewed the leafy branches of the olive and the palm in the way. They could lead the triumphal procession with no royal standards, but they cut down the spreading palm boughs, Nature's emblem of victory, and waved them aloft with loud acclamations and hosannas.

As they proceeded, the multitude was continually increased by those who had heard of the coming of Jesus and hastened to join the procession. Spectators were constantly mingling with the throng, and asking, Who is this? What does all this commotion signify? They had all heard of Jesus, and expected Him to go to Jerusalem; but they knew that He had heretofore discouraged all effort to place Him on the throne, and they were greatly astonished to learn that this was He. They wondered what could have wrought this change in Him who had declared that His kingdom was not of this world.

Their questionings are silenced by a shout of triumph. Again and again it is repeated by the eager throng; it is taken up by the people afar off, and echoed from the surrounding hills and valleys. And now the procession is joined by crowds from Jerusalem. From the multitudes gathered to attend the Passover, thousands go forth to welcome Jesus. They greet Him with the waving of palm branches and a burst of sacred song. The priests at the temple sound the trumpet for evening service, but there are few to respond, and the rulers say to one another in alarm. "The world is

gone after Him."Never before in His earthly life had Jesus permitted such a demonstration. He

clearly foresaw the result. It would bring Him to the cross. But it was His purpose thus publicly to present Himself as the Redeemer. He desired to call attention to the sacrifice that was to crown His mission to a fallen world. While the people were assembling at Jerusalem to celebrate the Passover, He, the antitypical Lamb, by a voluntary act set Himself apart as an oblation. It would be needful for His church in all succeeding ages to make His death for the sins of the world a subject of deep thought and study. Every fact connected with it should be verified beyond a doubt. It was necessary, then, that the eyes of all people should now be directed to Him; the events which preceded His great sacrifice must be such as to call attention to the sacrifice itself. After such a demonstration as that attending His entry into Jerusalem, all eyes would follow His rapid progress to the final scene.

The events connected with this triumphal ride would be the talk of every tongue, and would bring Jesus before every mind. After His crucifixion, many would recall these events in their connection with His trial and death. They would be led to search the prophecies, and would be convinced that Jesus was the Messiah; and in all lands converts to the faith would be multiplied.

In this one triumphant scene of His earthly life, the Saviour might have appeared escorted by heavenly angels, and heralded by the trump of God; but such a demonstration would have been contrary to the purpose of His mission, contrary to the law which had governed His life. He remained true to the humble lot He had accepted. The burden of humanity He must bear until His life was given for the life of the world.

This day, which seemed to the disciples the crowning day of their lives, would have been shadowed with gloomy clouds had they known that this scene of rejoicing was but a prelude to the suffering and death of their Master. Although He had repeatedly told them of His certain sacrifice, yet in the glad triumph of the present they forgot His sorrowful words, and looked forward to His prosperous reign on David's throne.

New accessions were made continually to the procession, and, with few exceptions, all who joined it caught the inspiration of the hour, and helped to swell the hosannas that echoed and re-echoed from hill to hill and from valley to valley. The shouts went up continually, "Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest."

Never before had the world seen such a triumphal procession. It was not like that of the earth's famous conquerors. No train of mourning captives, as trophies of kingly valor, made a feature of that scene. But about the Saviour were the glorious trophies of His labors of love for sinful man. There were the captives whom He had rescued from Satan's power, praising God for their deliverance. The blind whom He had restored to sight were leading the way. The dumb whose tongues He had loosed shouted the loudest hosannas. The cripples whom He had healed bounded with joy, and were the most active in breaking the palm branches and waving them before the Saviour. Widows and orphans were exalting the name of Jesus for His works of mercy to them. The lepers whom He had cleansed spread their untainted garments in His path, and hailed Him as the King of glory. Those whom His voice had awakened from the sleep of death were in that throng. Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.

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Monday – Jesus in the Temple

Ellen G. White, The Desire of Ages, pp. 589-593.Chapter 65 - The Temple Cleansed Again

At the beginning of His ministry, Christ had driven from the temple those who defiled it by their unholy traffic; and His stern and godlike demeanor had struck terror to the hearts of the scheming traders. At the close of His mission He came again to the temple, and found it still desecrated as before. The condition of things was even worse than before. The outer court of the temple was like a vast cattle yard. With the cries of the animals and the sharp chinking of coin was mingled the sound of angry altercation between traffickers, and among them were heard the voices of men in sacred office. The dignitaries of the temple were themselves engaged in buying and selling and the exchange of money. So completely were they controlled by their greed of gain that in the sight of God they were no better than thieves.

Little did the priests and rulers realize the solemnity of the work which it was theirs to perform. At every Passover and Feast of Tabernacles, thousands of animals were slain, and their blood was caught by the priests and poured upon the altar. The Jews had become familiar with the offering of blood, and had almost lost sight of the fact that it was sin which made necessary all this shedding of the blood of beasts. They did not discern that it prefigured the blood of God's dear Son, which was to be shed for the life of the world, and that by the offering of sacrifices men were to be directed to a crucified Redeemer.

Jesus looked upon the innocent victims of sacrifice, and saw how the Jews had made these great convocations scenes of bloodshed and cruelty. In place of humble repentance of sin, they had multiplied the sacrifice of beasts, as if God could be honored by a heartless service. The priests and rulers had hardened their hearts through selfishness and avarice. The very symbols pointing to the Lamb of God they had made a means of getting gain. Thus in the eyes of the people the sacredness of the sacrificial service had been in a great measure destroyed. The indignation of Jesus was stirred; He knew that His blood, so soon to be shed for the sins of the world, would be as little appreciated by the priests and elders as was the blood of beasts which they kept incessantly flowing.

Against these practices Christ had spoken through the prophets. Samuel had said, "Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams." And Isaiah, seeing in prophetic vision the apostasy of the Jews, addressed them as rulers of Sodom and Gomorrah: "Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. To what purpose is the multitude of your sacrifices unto Me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats. When ye come to appear before Me, who hath required this at your hand, to tread My courts?" "Wash you, make you clean; put away the evil of your doings from before Mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow." 1 Sam. 15:22; Isa. 1:10-12, 16,17.He who had Himself given these prophecies now for the last time repeated the warning. In fulfillment of prophecy the people had proclaimed Jesus king of Israel. He had received their homage, and accepted the office of king. In this character He must act. He knew that His efforts to reform a corrupt priesthood would be in vain; nevertheless His work must be done; to an unbelieving people the evidence of His divine mission must be given.Again the piercing look of Jesus swept over the desecrated court of the temple. All eyes were turned toward Him. Priest and ruler, Pharisee and Gentile, looked with astonishment and awe upon Him who stood before them with the majesty of heaven's King. Divinity flashed through humanity, investing Christ with a dignity and glory He had never manifested before. Those standing nearest Him drew as far away as the crowd would permit. Except for a few of His disciples, the Saviour stood alone. Every sound was hushed. The deep silence seemed unbearable. Christ spoke with a power that swayed the people like a mighty tempest: "It is written, My house shall be

called the house of prayer; but ye have made it a den of thieves." His voice sounded like a trumpet through the temple. The displeasure of His countenance seemed like consuming fire. With authority He commanded, "Take these things hence." John 2:16.

Three years before, the rulers of the temple had been ashamed of their flight before the command of Jesus. They had since wondered at their own fears, and their unquestioning obedience to a single humble Man. They had felt that it was impossible for their undignified surrender to be repeated. Yet they were now more terrified than before, and in greater haste to obey His command. There were none who dared question His authority. Priests and traders fled from His presence, driving their cattle before them.

On the way from the temple they were met by a throng who came with their sick inquiring for the Great Healer. The report given by the fleeing people caused some of these to turn back. They feared to meet One so powerful, whose very look had driven the priests and rulers from His presence. But a large number pressed through the hurrying crowd, eager to reach Him who was their only hope. When the multitude fled from the temple, many had remained behind. These were now joined by the newcomers. Again the temple court was filled by the sick and the dying, and once more Jesus ministered to them.

After a season the priests and rulers ventured back to the temple. When the panic had abated, they were seized with anxiety to know what would be the next movement of Jesus. They expected Him to take the throne of David. Quietly returning to the temple, they heard the voices of men, women, and children praising God. Upon entering, they stood transfixed before the wonderful scene. They saw the sick healed, the blind restored to sight, and deaf receive their hearing, and the crippled leap for joy. The children were foremost in the rejoicing. Jesus had healed their maladies; He had clasped them in His arms, received their kisses of grateful affection, and some of them had fallen asleep upon His breast as He was teaching the people. Now with glad voices the children sounded His praise. They repeated the hosannas of the day before, and waved palm branches triumphantly before the Saviour. The temple echoed and re-echoed with their acclamations, "Blessed be He that cometh in the name of the Lord!" "Behold, thy King cometh unto thee; He is just, and having salvation!" Ps. 118:26; Zech. 9:9. "Hosanna to the Son of David!"

The sound of these happy, unrestrained voices was an offense to the rulers of the temple. They set about putting a stop to such demonstrations. They represented to the people that the house of God was desecrated by the feet of the children and the shouts of rejoicing. Finding that their words made no impression on the people, the rulers appealed to Christ: "Hearest Thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings Thou hast perfected praise?" Prophecy had foretold that Christ should be proclaimed as king, and that word must be fulfilled. The priests and rulers of Israel refused to herald His glory, and God moved upon the children to be His witnesses. Had the voices of the children been silent, the very pillars of the temple would have sounded the Saviour's praise.

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Wednesday – The Stone

Ellen G. White, The Desire of Ages, pp. 597 - 600.Looking with pity upon them, the Saviour continued, "Did ye never read in the

Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder."

This prophecy the Jews had often repeated in the synagogues, applying it to the coming Messiah. Christ was the cornerstone of the Jewish economy, and of the whole plan of salvation. This foundation stone the Jewish builders, the priests and rulers of Israel, were now rejecting. The Saviour called their attention to the prophecies that would show them their danger. By every means in His power He sought to make plain to them the nature of the deed they were about to do.

And His words had another purpose. In asking the question, "When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?" Christ designed that the Pharisees should answer as they did. He designed that they should condemn themselves. His warnings, failing to arouse them to repentance, would seal their doom, and He wished them to see that they had brought ruin on themselves. He designed to show them the justice of God in the withdrawal of their national privileges, which had already begun, and which would end, not only in the destruction of their temple and their city, but in the dispersion of the nation.The hearers recognized the warning. But notwithstanding the sentence they themselves had pronounced, the priests and rulers were ready to fill out the picture by saying, "This is the heir; come, let us kill him." "But when they sought to lay hands on Him, they feared the multitude," for the public sentiment was in Christ's favor.

In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ's first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:

"Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken." Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. "Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste." Isa. 8:13-15; 28:16.

In infinite wisdom, God chose the foundation stone, and laid it Himself. He

called it "a sure foundation." The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a "tried stone." Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam's guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.

In Isaiah's prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense: "If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient." 1 Peter 2:3-8.

To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.

Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become "living stones," because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.

"To them which stumble at the word, being disobedient," Christ is a rock of offense. But "the stone which the builders disallowed, the same is made the head of the corner." Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was "despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not." Isa. 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared "the Son of God with power." Rom. 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

And on "whomsoever it shall fall, it will grind him to powder." The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews' crucifixion of Christ was involved the

destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God's grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.