14 Surprising Facts About The Sheep and the Goats

Bart Eherman, in his lecture series on the New Testament, uses this passage to represent his vision of the historical Jesus.  Although this passage is only found in one source, he says, it is likely to be Jesus because it is so unlike the early church.  While I might disagree as to the nature of the early church with Professor Eherman, this passage certainly represents the message and actions of Jesus in the book of Matthew. 

And Jesus is not the church of the fourth or twenty-first centuries.  Jesus has a distinct theology and practice that does not reflect the church (at large) at any point since the second century.  This passage discusses the unique viewpoint of Jesus, which has challenged the church all these millenia.  This Jesus is not foreign to us, but as we delve deeper into this passage, we find that this is not the Jesus we worship or follow.

1.       The Son of Man

Jesus is the Son of Man, the fulfillment of Daniel 7:13, where “one like a son of man” comes from heaven to rule the earth.  This is the culmination of Jesus’ “kingdom of God”.   This is confirmed in Matthew in Jesus' trial before the Sanhedrin in chapter 26.

2.       Heaven is a Place on Earth

It is commonly assumed that the hope of the Christian is in heaven, but in the NT, the hope is actually a utopia on earth, collecting the merciful both living and dead, giving them a chance to establish a kingdom of justice in a way they never had before.

3.       Not just believers or Israelites

The kingdom is open not just to Israel, nor to a group of believers but to all the “nations” or “gentiles.”  This opportunity to enter the kingdom, or test for those already on the land, is not limited to a certain group, but open to all people on earth.

4.     Population Divided 

Everyone on earth is divided into those who are welcomed into the kingdom and those who are exiled from the kingdom.  This is also reflected in the parable of the drag net in Matthew 13:47-50 and the parable of the wheat and tares in Matthew 13:24-30.  Matthew, John and Revelation make a clear divide of two distinct groups in the final judgement.  This is also implied in Luke’s version of the beatitudes.

5.     Not a parable 

This passage is a final judgment description.  Other passages in Matthew describe the judgment in parables (The following parables: tares, dragnet, good and faithless servants, ten virgins, talents) , but this final portion of Jesus fifth and last sermon in Matthew is a straightforward description. There is an allegory in the midst of this description (sheep and goats divided by a farmer), but this is a not a full parable, it is intended to be read straightforwardly.

6.     Good and Bad 

There are two actions being determined: who is good or bad, and who will establish the utopia with the spiritual King.

7.     Not faith, action 

The actions judged are not strictly those of faith.  There are no indications of belonging to a certain religion, adherence to a certain doctrine, or obedience to a certain priestly class.  Thus people of any religion or non-religion are potentially accepted and people of orthodox belief can (and will) be rejected.  Jesus indicates this in Matthew 8:11-12.

8.     Salvation by Charity  

One’s acceptance or rejection to the utopia is indicated by practical acts of mercy to those in desperate need.   Specifically, feeding the hungry, giving drink to the thirsty, housing the wanderer, visiting those sick and in prison. These are not a complete list, nor are they always as essential in certain societies.  As Jesus often does, they are general examples of acts of mercy, all of which would be praiseworthy.  Other acts of mercy might be, giving shoes and socks to those without, giving warmth to the cold, providing cleaning to the dirty, giving work for pay, etc.  The fact that the list of merciful acts is repeated three times indicates it’s importance.

9.       Who are the brothers?

“My brothers” is a phrase used only of Jesus’ disciples in Matthew (Matthew 12:48-49).  Specifically, they are the disciples sent out in Matthew 10.  Jesus summarizes this whole pattern at the end of chapter 10 (40-42), where those who accept his disciples accepts him and even if all they do is give a cup of water to one of his disciples will not lose his reward.

A common Catholic teaching of this passage, popularized by Mother Teresa, claims that Jesus “brothers” are all the poor.  I think that more likely anyone of the poor could be one of the brothers, but aren’t necessarily.  Jesus sends out certain people to take on the role of the stranger, the immigrant, the hopeless in order to test individuals and cities.  Not everyone who is poor is a brother, but we don’t know who is who until the end.

10.   Beggar's evangelism

This all indicates the nature of the evangelism pattern Jesus has his disciples go through.  They are to look homeless, like wanderers or immigrants from place to place.  They are to give the extra indication that they represent God by their healings, exorcisms and preaching of the kingdom.  The towns that accepted them and gave them sustenance indicates the merciful nature of the town, even if they didn’t believe the message of the kingdom.  Those towns that refused to help the disciples in their helpless state are judged eternally (Matt 10:15, 11:21).

11.  Re-creating Sodom

The testing of the towns are compared to Sodom and Abraham, who had strangers sent to them.  Abraham received them with generous hospitality while Sodom intended to harm them severely, indicating their attitude toward immigrants or the poor.  Thus, the consistent NT support for the poor, helping strangers or immigrants.  (Genesis 18, 19; Hebrews 13, Galatians 1, etc)

12.   Nature of the kingdom

It is easy to consider that the purpose of the judgment is simply reward and punishment, but given the context of entrance into or exile out of the final utopia, we also need to consider that the judgment is simply an immigration exam, indicating what kind of kingdom Jesus is intending to create.  A kingdom is made up of the people included.  If everyone in the nation are people of mercy and kindness, that forms the identity of the kingdom at large.  In this kingdom there is little need for a bureaucracy of welfare.  Nor is there an economy based on selfishness.  Rather, it is run almost completely on the generosity of its citizens.

13.   Punishment

The punishment of the stingy isn’t just exile from the kingdom, but entrance into another realm: eternal fire.  This fire was prepared at the beginning for rebellious angels (messengers) and the devil.  It is considered appropriate that the servants of the devil also enter into this realm of punishment.  It is to be noted that it is the “fire” that is eternal, the realm, not the people within it.  Is the fire a symbol of torment (like Luke 16?) or a symbol of destruction?  In Matt 13 there is the Markan phrase, “weeping and gnashing of teeth”, which indicates torment.  But how long?  Is the torment eternal or just the place?

14.   Ignorance of the judged

Both the sheep and the goats express their ignorance of the one they call “Lord”.  On the one hand, they are abashed at the fact that the King declares that they have met, when they clearly haven’t.  But a Christian would recognize that Jesus didn’t mean that they had literally met face to face.  Perhaps they would have considered that they had met through the Spirit, but the phrase “you fed me” wouldn’t disturb them.  This seems to indicate that the masses aren’t people who have knowledge of Jesus’ teaching, for the most part.  They are probably assumed to be pagans or people unfamiliar with the gospel.  Again, this indicates that welcome into the kingdom doesn’t require knowledge of the gospel, but doing acts of mercy to those in need, whoever they be.

Summary:

Jesus' final story affirms what has been said throughout Matthew: that Jesus is looking for those who help people in need to fill his nation.  Evangelism is simply a test to see who is already on board with this kind of gospel and the final judgment makes a determination as to who is actively generous and who is stingy.  The stingy are aligned with the devil, and so punished like him.   The kingdom of God is on earth, full of people who create their own economy of charity.

Two Burdens

Jesus' yoke is easy and light. If our yoke is too burdensome, then we are probably carrying two yokes: Jesus' and our own.

Jesus' yoke is to always be merciful, always be forgiving, always be generous, always to make peace, to heal the broken, to welcome the sinners and to take time to rest, giving our worries to Him.

Our yoke is to live in fear, to protect and defend, to hate the sin and the sinner, to earn a living, to obtain the proper education, to be clean and properly dressed, to make God's people pure, to pour our energies on those whom we have never met, to live a lifestyle we have learned from the world-- and to do everything ourselves, to show ourselves to be independent.

He isn't here to help us carry our yoke. Rather, he is offering to trade us ours with his own.

Let's lay down our yoke and focus on Jesus'.

“Come to me, all you who are weary and burdened, and I will give you rest.Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls, for my yoke is easy and my burden is light.”

Matthew 11:28-30

Accomplishing the Impossible

Looking at him, Jesus felt a love for him and said to him, "One thing you lack: go and sell all you possess and give to the poor, and you will have treasure in heaven; and come, follow Me." But at these words he was saddened, and he went away grieving, for he was one who owned much property.

 And Jesus, looking around, said to His disciples, "How hard it will be for those who are wealthy to enter the kingdom of God!" The disciples were amazed at His words. But Jesus answered again and said to them, "Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."

A conversation between an ancient Hebrew prophet and a Hebrew seeker

Scene: A cave at the top of a Himalayan peak.  Fog drifts across part of the snow-covered mountain behind it.  Before the cave is a ledge which drops down to unknown depths.  A SWAMI , who looks remarkably like Jesus, is sitting, cross-legged at the opening of the cave, his eyes closed.  A few of his disciples—PETER and JOHN sit behind him, trying to be cross-legged as well, but having difficulty mastering the position.  As they scuffle and fight with each other, the SWAMI sits in perfect peace, ignoring their difficulties.

            A young YUPPIE appears, climbing up the ledge.  He is dressed in a three-piece stylish business suit, clearly very expensive, black shoes shined and the owner of a three-hundred dollar haircut.  He is carrying a cell phone and a briefcase.  He struggles up the ledge, throwing his briefcase up first, then finally climbing up the ledge.  Exhausted, he crawls over to the SWAMI and collapses.  The SWAMI doesn’t move a muscle, but PETER and JOHN stare at the man, shocked.

YUPPIE:  (Breathing hard)  Oh Great… and Knowledgeable… Good… and Holy Swami!  I have traveled over many days and suffered many travails…

SWAMI:  (Not yet opening his eyes.  Speaking in a bored voice.) Who are you trying to impress?

YUPPIE: But Good Swami, I have traveled thousands of miles….

SWAMI: In your private jet plane, flying into Kathmandu.

YUPPIE:  And I climbed this mountain…

SWAMI: The rented helicopter dropped you off on the ledge over there.

YUPPIE: Look, Good Swami, I came all the way from the United States to talk to you, and the least you could do is listen!

SWAMI:  (Opens one eye) There is no one good but God.  If you want to address me, “hey you” will do.  (Closes his eye)

YUPPIE: (Taken aback)  But Swa…  But I have come this way to ask you a question.

SWAMI: Just one?

YUPPIE: Yes, just one.

SWAMI:  I’ll try to fit it into my schedule.

(Silence for a moment)

YUPPIE: Can I ask?

SWAMI: (Sighs and opens his eyes.) Shoot.  Try your best.

YUPPIE: Great Swami…

SWAMI: Get to the point, okay?

YUPPIE: (Wind taken out of his sails.) Um, okay.  How can I obtain eternal life?

SWAMI: Eternal life?

YUPPIE: Yes.

SWAMI: Life with God?

YUPPIE: Yes.

SWAMI: Resurrection from the dead?

YUPPIE: Yes…

SWAMI: Inheritance in God’s kingdom?

YUPPIE: Yes!

SWAMI:   Peace, security and every good thing?

YUPPIE: Yes, yes, YES!

SWAMI:  Have you gone to others to ask them this question?

YUPPIE: Yes, I have gone to a thousand teachers, a hundred professors, a dozen philosophers and a faith healer.

SWAMI: And what did they tell you?

YUPPIE: They told me to obey the commandments.

SWAMI: The commandments of God, eh?  What commandments did they mention?

YUPPIE: The usual.  Don’t murder, don’t steal, don’t commit adultery, don’t cheat, honor your father and mother.  You know, the normal list everyone gives.

SWAMI: Sounds good.  Go for it.  (Closes his eyes again.)

YUPPIE: (Exasperated) But… but.  (Explodes) IS THAT IT?!  (SWAMI doesn’t respond.)  That can’t be it!  I’ve been doing that all my life!  It’s just too easy.  I know there must be something more.  Swami, isn’t there?  (SWAMI opens his eyes.)  Please, Swami, isn’t there something you haven’t been telling me? I just feel that something is missing.  In obeying the commands, I still seem so distant from God.  Isn't there something else?

SWAMI: (Has new respect for YUPPIE, and looks at him intently.)  If you want to be sure of your salvation, then listen carefully: (YUPPIE leans in to listen) Take your cell phone, and your computers and your plane and your house—sorry, houses— and your stocks and sell it all.  Turn it into hard, cold cash.  Then, give it away to all the beggars in your home town.  Then come back and follow me.  (Closes his eyes.)

YUPPIE: (Eyes downcast) Um, Swami?

SWAMI: (Calmly) Yes?

YUPPIE: How can I follow you?

SWAMI: (An eyebrow goes up.)  What do you mean?

YUPPIE: I mean… well… you aren’t, uh, going anywhere.

SWAMI: Oh, that.  Well, I’ll be travelling down to Kathmandu.

YUPPIE: Ah.

SWAMI: And my disciples will follow me.

YUPPIE: I see.

SWAMI: And I’ll be killed there, you see. (PETER and JOHN jump up, eyes wide.)

YUPPIE: Yes, yes, that’s fine.  Just wondering.  I do have just a couple more questions.

SWAMI: (Opening both eyes, slightly irritated.)  You know, you said that you would just ask me one question and I have been so gracious as to answer three.  And now you are demanding more?  You are becoming annoying.

YUPPIE: I just need a couple things clarified.

SWAMI:  I don’t see how much more clear I can make it.  Here, try this for size:  Sell your possessions and give to the poor, then come and follow me.

YUPPIE: I think I got the gist of that, but I was just wondering… just to clarify…

SWAMI: Yes, what is it?

YUPPIE: Well, perhaps I could just keep the physical things, but not be overly attached to them.  You know, like share them with others—my friends perhaps.  And I won’t worry so much if I lose them.

SWAMI:  (Irritated) Which part of “Sell your possessions” did you not understand?  That should be clear, I think.  If you really want to not be “overly attached” to your possessions, there’s only one solution—get rid of them.  That should do it, I think.

YUPPIE: But I worked hard for these possessions!  I made the right decisions, I struggled to get where I am.  Why should I give my own stuff to anyone?

SWAMI: You worked, yes.  But the wealth you received came from God.  Others work just as hard as you, and harder, but do not have as much as you do.  Your wealth is a gift.  A loan, actually, and God is seeing what you will do with what you have received.  And God’s command is this: “Stop spending your excess wealth on yourself and those who love you.  Give it to the poor, and I will take that wealth and give it back to you a hundredfold in the final day.” 

YUPPIE: But the poor!  They don’t deserve that money!  They’ll just waste it all on drugs and alcohol…

SWAMI: While you waste it on real estate and stock speculations.  No difference, really.  Besides, how many poor do you really know? 

YUPPIE: Well, I see the guys holding signs on the streets…

SWAMI: How many of them have you met?  Even talked to?

YUPPIE: I talked to some of them…

SWAMI: And how many of them did you listen to?  How many of them did you take the time to hear their stories, to find out who they really are?  How many of them did you spend a day with to see their normal activities?  How do you know what they would do with the money if they had it?

YUPPIE:  Well, statistically…

SWAMI: Statistically!  Means and averages are the idols of the modern age—that which we hide behind to avoid doing what is right.  If you want to know who someone is, plug them into a category, and suddenly you know their whole life story, thanks to the modern miracle of Probability!  No one exists until they are a blip on the National Per Capita Production chart!  No one has a need until their needs are polled, assumed, measured and churned out on the meat grinder of reality!  What does any of that have to do with real life?  What does it have to do with real people? The next time you walk your street, look at the man collapsed in the alley north of you.  He does drink, but his dream is to own a truck and tools in order to have a landscaping business.  He already has a couple customers to prove his ability, but he just needs a hand up and he will have a whole new life.  You know that filthy girl who you ran into downtown last year, whom you assumed was drunk or high?  Actually, she has a medication which she cannot afford, which makes her well, if not completely independent.  She has never had more than a beer her whole life, and has never taken illegal drugs.  Everyone just assumes she had because she hangs out silently in AA meetings for the warmth and coffee in the morning.  If you worship statistics so much, here is one—no more than 50 percent of the homeless people in your town are regular users of alcohol or illegal drugs.  And yet you want to reject the whole lot of them, to ignore God’s commands, to throw away your salvation—why?  Because of your assumption.  Because of your judgment.

YUPPIE: (Shamefaced)  I don’t know what to say…

SWAMI: (Outraged.)  Say nothing!  You came all this way to find out the truth.  And in finding the truth, you throw it back in my face.  Accept simply this: “Sell your possessions and give to the poor.  Then come and follow me.”  That’s your answer.  Take it or leave it.

YUPPIE: (Silently, reluctantly, picks up briefcase and carries it and himself over the ledge again.)

(There is a brief silence as PETER and JOHN get over their shock at the statements of their teacher.  This also allows us to pause before the conclusion of our short play. It’s good to take a break from the action for a moment, isn’t it?)

PETER: Master, weren’t you hard on him?

SWAMI: It may seem so, but I was doing him a favor.  He is a good kid.

JOHN: You didn’t make him sound so good.

PETER: Yeah, you told him off.

SWAMI:  (Smiles) I was treating him as a disciple.  Didn’t you recognize my tone?  If he was going to break with the wealth that was choking away his life, he would have to have a wake-up call. 

PETER: You certainly treated him a lot harsher than you did us.

SWAMI: Do you realize how difficult it is for a wealthy person to have eternal life?  It is impossible.

PETER: What do you mean?  Impossible?  But the wealthy have the leisure to study righteousness.  The wealthy have the leisure to pray when they want.  The wealthy can give huge amounts to the needy.

SWAMI:  You do not understand them, do you?  Yes, they have the opportunity, but they don’t take them.  The wealthy allow their wealth to take over their whole lives.  They could pray, but they look to the caring of their riches, instead, for in that they find their salvation.  They could study righteousness, but they study the texts that assist them in increasing their wealth.  They could give to the poor, but they have become so attached to their wealth, that they dare not part from it.  Their wealth becomes their god.  Wealth is their security, the source of their pleasure, the basis of their health and well-being, the means of living in their society.  The only way for them to truly be obedient to God is to get rid of it and give it to God’s program of assisting the poor.

JOHN: But, if it is so difficult for the wealthy, what about us?  What about anyone?

SWAMI: Yes, God’s eternal life is impossible for just about anyone—especially the wealthy.  But God is in the business of accomplishing the impossible.  Come, let us pray for this young man.

What Jesus Said About Welcoming Sinners

Mark 2:14-17

As He passed by, He saw Levi the son of Alphaeus sitting in the tax booth, and He said to him, "Follow Me!" And he got up and followed Him. And it happened that He was reclining at the table in his house, and many tax collectors and sinners were dining with Jesus and His disciples; for there were many of them, and they were following Him. When the scribes of the Pharisees saw that He was eating with the sinners and tax collectors, they said to His disciples, "Why is He eating and drinking with tax collectors and sinners?" And hearing this, Jesus said to them, "It is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners."

Luke 15:1-32

Now all the tax collectors and the sinners were coming near Him to listen to Him. Both the Pharisees and the scribes began to grumble, saying, "This man receives sinners and eats with them." So He told them this parable, saying,

“What man among you, if he has a hundred sheep and has lost one of them, does not leave the ninety-nine in the open pasture and go after the one which is lost until he finds it? When he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, 'Rejoice with me, for I have found my sheep which was lost!' I tell you that in the same way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.”

Luke 15:11-32

A man had two sons. The younger of them said to his father, 'Father, give me the share of the estate that falls to me.' So he divided his wealth between them. And not many days later, the younger son gathered everything together and went on a journey into a distant country, and there he squandered his estate with loose living. Now when he had spent everything, a severe famine occurred in that country, and he began to be impoverished. So he went and hired himself out to one of the citizens of that country, and he sent him into his fields to feed swine. And he would have gladly filled his stomach with the pods that the swine were eating, and no one was giving anything to him. But when he came to his senses, he said, 'How many of my father's hired men have more than enough bread, but I am dying here with hunger! 'I will get up and go to my father, and will say to him, "Father, I have sinned against heaven, and in your sight; I am no longer worthy to be called your son; make me as one of your hired men."'

"So he got up and came to his father. But while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him. And the son said to him, 'Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son.' But the father said to his slaves, 'Quickly bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet; and bring the fattened calf, kill it, and let us eat and celebrate; for this son of mine was dead and has come to life again; he was lost and has been found.' And they began to celebrate.

"Now his older son was in the field, and when he came and approached the house, he heard music and dancing. And he summoned one of the servants and began inquiring what these things could be. And he said to him, 'Your brother has come, and your father has killed the fattened calf because he has received him back safe and sound.' But he became angry and was not willing to go in; and his father came out and began pleading with him. But he answered and said to his father, 'Look! For so many years I have been serving you and I have never neglected a command of yours; and yet you have never given me a young goat, so that I might celebrate with my friends; but when this son of yours came, who has devoured your wealth with prostitutes, you killed the fattened calf for him.' And he said to him, 'Son, you have always been with me, and all that is mine is yours. But we had to celebrate and rejoice, for this brother of yours was dead and has begun to live, and was lost and has been found.'"

Matthew 20:28-32

But what do you think? A man had two sons, and he came to the first and said, 'Son, go work today in the vineyard.' And he answered, 'I will not'; but afterward he regretted it and went. The man came to the second and said the same thing; and he answered, 'I will, sir'; but he did not go. Which of the two did the will of his father? Truly I say to you that the tax collectors and prostitutes will get into the kingdom of God before you. For God’s prophets came to you in the way of righteousness and you did not believe them; but the tax collectors and prostitutes did believe them; and you, seeing this, did not even feel remorse afterward so as to believe.”

Luke 17:3-4

If your brother sins, rebuke him; and if he repents, forgive him. And if he sins against you seven times a day, and returns to you seven times, saying, 'I repent,' forgive him."

Matthew 18:15-35

If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector…Then Peter came and said to Him, "Lord, how often shall my brother sin against me and I forgive him? Up to seven times?" Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.

Luke 19:10

For the Son of Man has come to seek and to save that which was lost.

Did Jesus Declare that He was the Messiah?

"Blessed are the cheesemakers?"

Scholars have debated whether Jesus actually declared himself as Messiah or not.  The words of Jesus are difficult, or vague or declared by scholars to be inadequate proof.

And why shouldn't they be questioning this fact?  John reports that the crowds who listened to Jesus were confused as to what he was saying.  There were debates both about what he was saying and about his qualifications to be the Messiah.

Jesus talked much about "the Son of Man", but that title could mean many things and it wasn't completely clear that he was speaking about himself.

Peter called Jesus "the Messiah", which Jesus didn't directly affirm in the book of Mark, and told the disciples not to speak about this.

Demons openly proclaimed him "the son of God" a messianic title, but Jesus told them to shut up.

Jesus accepted titles that declared his Lordship, like "Son of David" or "the Son of God" but he never affirmed them.  Was he just being polite?

All of this is quite confusing, really.  And many other indications, from a critical standpoint aren't absolute, such as later declarations by disciples or claims of fulfilled prophecies which could be interpreted many ways.

I think that the problem is that such scholars limit their scope to what Jesus said and aren't looking at what he did.  Jesus purposefully made his speech confusing, so that it might only be understood in combination with his actions.  What did his actions say?  There are four items that, from a scholarly standpoint, seem affirmed about Jesus' life.

1. Jesus healed
John the Baptist asked Jesus through messengers whether he was the "one" they waited for or not.  Jesus only demonstrated who he was, he didn't speak it.  "They blind can see, the deaf hear, the lame walk, the lepers are cleansed and the poor have the gospel preached to them."  These are actions that should happen at the center of God's kingdom, the temple.  Instead, Jesus himself was acting like a mobile temple, leaving healing and salvation in his wake.  This is again vague, but to heal is to claim to have the center of God's power on earth, to be the center of God's kingdom.

2. Jesus entered Jerusalem on a colt
This action wasn't just some strange ritual but was a clear declaration of Jesus' intentions that the leaders and people of Jerusalem clearly understood.  They knew that to enter Jerusalem on a colt with a number of disciples declaring his victory was a clear reference to Zechariah 9-- "Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey."  This does not mean that the inhabitants of Jerusalem believed in Jesus because of this fulfillment.  Rather, they would see this Galilean woodworker as an upstart.  However, this action clearly speaks to Jesus' intention-- that he is the king of Jerusalem, the Messiah.

3. Jesus cleansed the Temple
In the first century there were multiple, even contrary, ideas of what the Messiah was.  The term means "anointed one" and there were three offices in ancient Israel in which one could be anointed: King, prophet or priest.  Some declared that the Messiah already arrived in the person of the High Priest, who, for all purposes, acted like a king over the Jewish people.  The real target of Jesus wasn't Herod or the Romans, but the High Priest and his power base-- the Sanhedrin and their representatives through the synagogue system. It was this well-organized, structured theocracy that Rome feared.
          When Jesus entered Jerusalem the day after his colt declaration, he re-ordered the Temple according to love.  The High Priest had approved of money exchange agents to set up their tables within the temple, in the only place where women and Gentiles could worship YHWH.  Jesus got rid of them, making room for true worship.  In changing the High Priest's policy, Jesus was declaring himself the replacement High Priest, the one who can order the temple.  Thus Jesus declared himself the anointed King of Jerusalem and the anointed Priest of Jerusalem.

4. Jesus was crucified
You couldn't just steal something in the Roman empire and get crucified.  When modern translations declare some of those crucified to be "thieves", they give a wrong impression.  You had to be a non-citizen in open rebellion against Rome to be crucified.  These "thieves" weren't just robbers, but they saw themselves as Robin Hood-- bandits in opposition to an oppressive government, targeting wealthy Romans, or Roman supporters.
       For Jesus to be crucified, it means that he was seen to be a rebel against Rome.  None of his actions would seem to be worthy of that.  Teaching, healing, discussing interpretation of the law, even rebuking priests and elders are nothing to be crucified over.  But to declare oneself a king in direct opposition to Caesar's rule is certainly a rebellious act.
      If Jesus' act of entering Jerusalem on a colt is seen as declaring messiahship, if Jesus did make a statement about coming in the clouds of heaven to the Sanhedrin, if he claimed to replace the high priest though his actions in the temple, then there is enough evidence for him to be declared a rebel, and to be crucified.   Certainly it is evidence that Jesus' enemies felt they could say he was declaring himself to be Caesar's replacement.

Once scholars accept these four actions as declarations of messiahship, the rest of the story of the gospels falls into place and all the details make sense, not just as a story but as history.

Jesus' Instructions To His Leaders

"Instead of a Show" by Jon Foreman

"Bishops and professors and TV preachers and apostles have given themselves the authority of the Christ. So listen to them, obey them, but whatever you do, don't follow their actions.  They talk about some good things, but they don't do them. They talk about love and righteousness, but they don't live it out.


"They load people up with ideals and responsibilities as if the poor folks were semi-trucks, but they are all about making others do the work they won't do themselves.  I'm not saying they don't do things-- sure, they pray, they preach, they lead, they administrate, they command, they comfort, they rebuke, they budget-- but it is all about themselves.  They work for their own name, for the growth of their power, for their church they are building. They love to be noticed.  They wear large crosses and have robes and collars so they will be seen as religious leaders.  Why?  So they can be noticed in assemblies and the pastor lunches and the charity meals.  They dress so they will be seen as their title.

"How they love titles!  They love to be called Reverend and Bishop and Father and Elder and Apostle and Pastor.  But don't you be called Reverend for only One is be revered above others. Don't you be called Bishop  for only One directs men's souls.  Don't be called Father, for there is only one Father and He is in heaven.  Don't be called Elder, for that takes from the glory of the Eldest who created the world. Don't be called Apostle, for those who take on such titles were not sent.  Don't even be called Pastor for Christ is the true shepherd and His Holy Spirit alone leads along still waters.  Remember, not one of you us above the other.  Christ alone is the head and you are all equal in each other's eyes.

"Do you want to truly be greater in God's eyes?  Then be a servant without calling yourself Minister.  Clean toilets for the brothers, clean the dishes of the hungry whom you just fed, shelter the homeless, clean the vomit of drunks and wash the clothes of the filthy. Do the most demeaning tasks and thank God for them. For only the most humble will be raised by God.  But those who try to impress others by their pride will be crushed by the Defender of the Poor."

(Updated version of Matthew 23:1-12)