The Messiahs last journey to Jerusalem
The ministry of the Messiah begins with his baptism, and ends in Jerusalem, following the Last Supper with his disciples. The final visit to Jerusalem begins with the Messiahs triumphal entry into Jerusalem. The Gospels provide more details about the final ministry than the other periods, devoting about one third of their text to the last week of the life of the Messiah in Jerusalem. This is just how important the events of that week are. You need therefore to be careful in your understanding to seek the truth.
It is this final week that is critical to the Salvation Plan for mankind as it is the fullfilment of the Spring Feasts. If we wish to understand the Salvation Plan we need to understand the events that surround that final week, and the meaning of Spring Feasts that culminated in the the Messiahs sacrifice and resurrection. If you wish to understand the end of time, then the you will need to udnerstand the Autumn Feasts.
There are many versions of the Messiahs crucifixion and resurrection. Most denominations believe in the Messiahs crucifixion and resurrection, but choose to remember this event on the same day as a pagan false deities fertility festival (e-a-s-t-e-r). This is twisting the Scriptures to fit pagan practices and rituals.
We should remember the Spring Feasts as this is the prophesied time in the Fathers Salvation plan that this sacrifice would take place. This is a big story, the below sets out the Scriptural sequence.
When the Messiah neared Jerusalem, He knew His mission was almost finished. As they traveled He warned His disciples that He would soon be put to death, and after three days and three nights He would rise again (there is particular significance to 3 days and 3 nights - it is related to a custom that someone was not really dead until after 3 days and 3 nights - sorry, but the traditional story of 2 nights, a full day and 2 part days does not meet the requirements of this custom, it merely enables the Messiahs crucifixion to be aligned to pagan fertility rituals.
Matthew 12:40 “For as Jonah was three days and three nights in the stomach of the great fish, so shall the Son of Aḏam be three days and three nights in the heart of the earth.
According to the Gospels, the Messiah stayed at Bethany after walking from Jericho. John 12:1 states that he was in Bethany (today known as el-Azarieh) six days before the Passover Day. However, the day of the Messiahs death cannot have been Passover Day, it had to be the first day of the Feast of Unleavened Bread, lets have a look at what actually happened and what the Scriptures say. I am sorry, but mathematically what denominations teach is not what is in the Scriptures, and this mis-information masks peoples view of the actual circumstances and significane of the Messiahs sacrifice.
Most denominations teach that the Messiah was crucified on Passover day which was a Friday. However six days before Passover would have been a weekly Sabbath day. The Messiah, being a devout Jew, would not have broken the Torah by walking from Jericho to Bethany, a distance of about 25 kM with a climb of about 1.25kM, and in that case he would not have been in the tomb for 3 days and 3 nights to arise on the Feast of First Fruits.
Jericho to Bethany is a reasonable walk, perhaps six hours or more, the limit of a Sabbath-day's journey was 2,000 cubits (about 2km or 2,000 yards).
The Messiah stopped at Bethany to enjoy a feast with Lazarus and his family (John 12 and Mark 14)
John 12:1 Accordingly Yahusha, six days before the Passover, came to Bethany, where Lazarus was, who had died, whom He raised from the dead. 2 So they made Him a supper there, and Martha served, while Lazarus was one of those who sat at the table with Him. 3 Then Miryam took a pound of costly perfume of nard, anointed the feet of Yahusha, and wiped His feet with her hair. And the house was filled with the fragrance of the perfume.
The Messiah may have stayed in Bethany for the Sabbath as the next day he rode a donkey into Jerusalem. The Torah states that animals, including donkeys, were not to do work on the Sabbath. If the donkey and her colt had carried the Messiah and the cloaks of the disciples into Jerusalem on the Sabbath, this would have violated the Torah. The Messiah never once transgressed the written Law, so He would not have done this on the Sabbath either. I think that it is most likely that the Messiah arrived in Bethany on the day period of the Nisan 8 and he rode the donkey into Jerusalem on Nisan 12. Remember the time slide from the Creation and Babylonian calendars when reading this verse.
Luke 12:9 Then a great crowd of the Yehuḏim learned that He was there. And they came, not on account of Yahusha only, but also to see Lazarus, whom He had raised from the dead. 10 And the chief priests resolved to kill Lazarus as well,
Matthew 26:2 “You know that after two days the Passover takes place, and the Son of Aḏam is to be delivered up to be impaled.” 3 Then the chief priests, and the scribes, and the elders of the people came together at the court of the high priest, who was called Qayapha, 4 and plotted to seize Yahusha by trickery and kill Him. 5 But they said, “Not at the festival lest there be an uproar among the people.”
Mark 14:1 Now the Passover and the Festival of Unleavened Bread was after two days. And the chief priests and the scribes were seeking how to take Him through treachery and put Him to death.
On the first day of the week, following the Sabbath, the Messiah entered Jerusalem on a donkey. The Messiah traveled by way of Bethphage. It is mentioned in the New Testament as the place in Israel that the Messiah sent his disciples to find a colt which he would ride into Jerusalem. Bethphage was on the road from Bethany to Jerusalem, it is on the eastern slope of the Mount of Olives.
Interestingly Zechariah 14:4 states that the Messiah would come to Jerusalem from the Mount of Olives. Matthew 21:1-11 refers to Zechariah 9:9. Although the Messiah had been to Jerusalem several times to celebrate the feasts, his final entry into Jerusalem had a special meaning. He was solemnly entering as a humble King of peace. Traditionally, entering the city on a donkey symbolizes arrival in peace, rather than as a war-waging king arriving on a horse.
Zechariah 9:9 “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! See, your Sovereign is coming to you, He is righteous and endowed with deliverance, humble and riding on a donkey, a colt, the foal of a donkey.
In Luke 19:41 as the Messiah approaches Jerusalem, he looks at the city and weeps over it, foretelling the suffering that awaits the city with the Roman destruction in 70 AD.
Luke 19:41 And as He came near, He saw the city and wept over it, 42 saying, “If you only knew even today, the matters for your peace! But now they are hidden from your eyes. 43 “Because days shall come upon you when your enemies shall build a rampart around you, and surround you and press you on all sides, 44 and dash you to the ground, and your children within you. And they shall not leave in you one stone upon another, because you did not know the time of your visitation.”
The Golden gate is believed to be the place from which the Messiah entered Jerusalem on what we now call Palm Sunday. The Golden gate is located in the north section of the east wall of the Temple Mount. In Jewish belief the gate, is called 'The Gate of Mercy' and is considered to be the place from which the Messiah will enter at his Second Coming in the end of days.
On entering Jerusalem, Matthew's account suggests that the Messiah evoked great excitement - "all the city was moved". The people of the city asked "Who is this?" and "the multitudes" (Greek: οἱ ὄχλοι, hoi óchloi) answered, "This is Yahusha, the prophet from Nazareth of Galilee”. Interestingly the word "moved" in the Greek text is "ἐσείσθη" (eseísthē), derived from the verb σείω (seíō, "shake, quake"). The Cambridge Bible for Schools and Colleges suggests "the word in the original is forcible, “convulsed” or “stirred” as by an earthquake, or by a violent wind". Matthew uses the same word in 27:15 when he suggests that the earth "quaked" at the time of the Messiahs death.
In Matthew, Mark and Luke the Messiahs entry is followed by the cleansing of the Temple and, in all four Gospels, the Messiah performs various healings and teaches by way of parables.
The account in Matthew of the Messiahs scathing accusations against the Pharisees are the strongest recorded. He accused the pharisees of emphasising minor aspects of the Torah while neglecting the more important issues. This was false teaching enforced on the people. The Messiah was concerned that every part of the righteous requirement had to be obeyed, and He was angry that they were blind to the “weightier” parts—the major spiritual aspects—of the Torah as they knew what the Torah stated.
The pharisees were respected as those who had attained the very pinnacle of personal righteousness, and the common people supposed that such heights of spirituality were far beyond their reach. But the Messiah knew that their righteousness was defective in that it was external only. The pharisees appeared to outwardly obey the law, but broke the Fathers law inwardly, where it couldn’t be seen by others.
The Messiah was rightfully angry at the pharisees inability to see that they placed their own traditions and interpretations over the true purpose of the Torah. Yet the pharisees were so spiritually blind that they hated Him for exposing their distortions of God’s commands.
Matthew 23:23 “Woe to you, scribes and Pharisees, hypocrites! Because you tithe the mint and the anise and the cumin, and have neglected the weightier matters of the Torah: the right-ruling and the compassion and the belief. These need to have been done, without neglecting the others. 24 “Blind guides – straining out a gnat and swallowing a camel! 25 “Woe to you, scribes and Pharisees, hypocrites! Because you clean the outside of the cup and dish, but inside they are filled with plunder and unrighteousness. 26 “Blind Pharisee, first clean the inside of the cup and dish, so that the outside of them becomes clean too. 27 “Woe to you, scribes and Pharisees, hypocrites! Because you are like whitewashed tombs which outwardly indeed look well, but inside are filled with dead men’s bones and all uncleanness. 28 “So you too outwardly indeed appear righteous to men, but inside you are filled with hypocrisy and lawlessness.
How much like modern churches and denominations does this sound? Most doctrine rejects the Torah, Feasts, the Sabbath and instead blends paganism and witchcraft into their teaching. Natsarim are probably hated by many denominations as we believe in the true Word of the Father and the Messiah.