Two key themes in this passage are the arrival of Yeshua into Yerushalayim on a donkey and the responsive public cry, “Blessed is He who comes in the name of the Lord.” That blessed One came as the Lamb of God, yet Israel’s “shepherds” ignored Him, searching for the prophesied Lion of Yehudah. When the Lamb of God returns as the Lion of Yehudah, no one will be able to ignore Him.
This isn’t a Bible passage one might want to read to young children, but it is recorded for a profound reason. It gives us another insight into the character of Yehudah (Judah), and the symbols point to King David and the Messiah.
This chapter has some odd elements: a “man of God” who spoke condemnation to the false-worship altar of the now-separate northern kingdom of Israel, he got tripped up in his mission by another prophet, then his body is watched over by a donkey and a lion. Rather than oddities, these are messages from God about the coming exiles of Israel, the return from exile and the role of the Messiah.
We boast in our pride, we constantly demand our rights, we put our trust in our government to protect these rights, but we don’t ask God to protect us. Ya’akov (Jacob) needed to return to Beit ’El (Bethel) to fulfill the vow he had made to the LORD when he was fleeing from Esau.
God protected Ya’akov and his entourage from being pursued by those who would have wanted to take revenge on Ya’akov’s family for what happened in Shechem (Genesis 34). He put a great terror on those who wanted to pursue them and convinced them to leave them alone.
We look at the final covenant between Laban and his son-in-law Jacob. Jacob’s six-year prosperity with Laban, marked by unconventional animal husbandry, leads to tension as Laban’s wealth declines. Amid disputes, God directs Jacob to return to his homeland. Laban pursues, accusing Jacob of theft, but God intervenes in a dream, preventing harm. Jacob confronts Laban, recounting years of mistreatment. A covenant is formed, and fear shifts from Jacob to Laban. The narrative highlights God’s role in trials and underscores the prophetic nature of biblical stories, urging readers to seek divine understanding in difficulties.
Many look to the apocalyptic Matthew 24, also touched on in Luke 17:20-37, for signs of the “end times.” But the context in both books suggests the real message is a call for Israel to purge itself of pride in anything other than God and offload that rebellion upon the Messiah.
This passage is the pinnacle of Solomon as a messianic figure. In the first part of the chapter, we are introduced to the Queen of Sheba. She had heard of Solomon’s wisdom and recognized a supernatural source of Solomon’s wisdom.
Then the passage shifts to talk of silver. The people of Yerushalayim (Jerusalem) didn’t find any value for silver because symbolically they already were living in the messianic reign, but those in the nations, such as Egypt, symbolically were still longing for the word of God. They were longing for God’s teaching and counsel, just as the Queen of Sheba sought out Solomon’s.