Matthew 21

The Triumphal Entry

1 And when they drew near to Jerusalem and came to Bethphage at the Mount of Olives, then Jesus sent two disciples,

2 saying to them, "Go into the village before you, and right away you will find a donkey tied and a colt with her. Untie [them] [and] bring [them] to me.

3 And if anyone says anything to you, you will say, 'The Lord {needs them},' and he will send them at once."

4 Now this took place so that what was spoken through the prophet would be fulfilled, saying,

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

6 So the disciples went and did just as Jesus directed them,

7 [and] brought the donkey and the colt and put their cloaks on them, and he sat on them.

8 And a very large crowd spread their cloaks on the road, and others were cutting branches from the trees and spreading [them] on the road.

9 And the crowds who went ahead of him and the ones who followed were shouting, saying, "Hosanna to the Son of David! Blessed [is] the one who comes in the name of the Lord! Hosanna in the highest [heaven]!"

10 And [when] he entered into Jerusalem, the whole city was stirred up, saying, "Who is this?"

11 And the crowds were saying, "This is the prophet Jesus from Nazareth of Galilee!"

The Cleansing of the Temple

12 And Jesus entered the temple [courts] and drove out all those who were selling and buying in the temple, and overturned the tables of the money changers and the chairs of those who were selling doves.

13 And he said to them, "It is written, 'My house will be called a house of prayer,' but you have made it a cave of robbers!"

14 And the blind and the lame came up to him in the temple [courts] and he healed them.

15 But [when] the chief priests and the scribes saw the wonderful [things] that he did, and the children shouting in the temple [courts] and saying, "Hosanna to the Son of David!" they were indignant.

16 And they said to him, "Do you hear what these [children] are saying?" So Jesus said to them, "Yes, have you never read, 'Out of the mouths of children and nursing babies you have prepared for yourself praise'?"

17 And leaving them, he went outside of the city to Bethany and spent the night there.

A Barren Fig Tree Cursed

18 Now early in the morning, [as he] was returning to the city, he was hungry.

19 And seeing a single fig tree by the road, he went to it and found nothing on it except leaves only. And he said to it, "May there be no more fruit from you {forever}, and the fig tree withered at once.

20 And [when they] saw [it], the disciples were astonished, saying, "How did the fig tree wither at once?"

21 And Jesus answered [and] said to them, "Truly I say to you, if you have faith and do not doubt, you will do not only [what was done to] the fig tree, but even if you say to this mountain, 'Be lifted up and thrown into the sea," it will happen!

22 And whatever you ask in prayer, [if you] believe, you will receive."

Jesus’ Authority Challenged

23 And [after] he arrived at the temple, the chief priests and the elders of the people came up to him [while he] was teaching, saying, "By what authority are you doing these [things]? And who gave you this authority?"

24 And Jesus answered [and] said to them, "I also will ask you one question. If you tell [the answer] to me, I also will tell you by what authority I am doing these [things].

25 From where was the baptism of John--from heaven or from men?" And they began to discuss [this] among themselves, saying, "If we say 'From heaven,' he will say to us, 'Why then did you not believe him?'

26 But if we say, 'From men,' we are afraid of the crowd, because they all look upon John as a prophet."

27 And they answered [and] said to Jesus, "We do not know." And he said to them, "Neither will I tell you by what authority I am doing these [things].

The Parable of the Two Sons

28 "Now what do you think? A man had two sons. [He] approached the first [and] said, 'Son, go work in the vineyard today.'

29 And he answered [and] said, 'I do not want to!' But later [he] changed his mind [and] went.

30 And [he] approached the second [and] said the same [thing]. So he answered [and] said, 'I [will], sir,' and he did not go.

31 Which of the two did the will of [his] father?" They said, "The first." Jesus said to them, "Truly I say to you that the tax collectors and the prostitutes are going ahead of you into the kingdom of God!

32 For John came to you in the way of righteousness and you did not believe him, but the tax collectors and the prostitutes did believe him. And [when] you saw [it], you did not even change your minds later [so as] to believe in him.

The Parable of the Tenant Farmers in the Vineyard

33 "Listen to another parable: There was a man--a master of a house--who planted a vineyard, and put a fence [around] it, and dug a winepress in it, and built a watchtower, and leased it to tenant farmers, and went on a journey.

34 And when the season of fruit drew near, he sent his slaves to the tenant farmers to collect his fruit.

35 And the tenant farmers seized his slaves, [one of] whom they beat, and [one of] whom they killed, and [one of] whom they stoned.

36 Again, he sent other slaves, more than the first [ones], and they did the same [thing] to them.

37 So finally he sent his son to them, saying, 'They will respect my son.'

38 But [when] the tenant farmers saw the son, they said among themselves, 'This is the heir. Come, let us kill him and have his inheritance!'

39 And they seized him [and] threw [him] out of the vineyard and killed [him].

40 Now when the master of the vineyard arrives, what will he do to those tenant farmers?"

41 They said to him, "He will destroy those evil [men] completely and lease the vineyard to other tenant farmers who will give him the fruits in their season."

42 Jesus said to them, "Have you never read in the scriptures, 'The stone which the builders rejected, this has become {the cornerstone}. This came about from the Lord, and it is marvelous in our eyes'?

43 For this [reason], I tell you that the kingdom of God will be taken away from you and will be given to a people who produce its fruits.

44 And the one who falls on this stone will be broken to pieces, and [the one] on whom it falls--it will crush him!"

45 And [when] the chief priests and the Pharisees heard his parables, they knew that he was speaking about them,

46 and [although they] wanted to arrest him, they were afraid of the crowds, because they looked upon him as a prophet.

Matthew 21 Commentary

Chapter 21

Christ enters Jerusalem. (1-11) He drives out those who profaned the temple. (12-17) The barren fig-tree cursed. (18-22) Jesus' discourse in the temple. (23-27) The parable of the two sons. (28-32) The parable of the wicked husbandmen. (33-46)

Verses 1-11 This coming of Christ was described by the prophet Zechariah, ( Zechariah 9:9 ) . When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.

Verses 12-17 Christ found some of the courts of the temple turned into a market for cattle and things used in the sacrifices, and partly occupied by the money-changers. Our Lord drove them from the place, as he had done at his entering upon his ministry, ( John 2:13-17 ) . His works testified of him more than the hosannas; and his healing in the temple was the fulfilling the promise, that the glory of the latter house should be greater than the glory of the former. If Christ came now into many parts of his visible church, how many secret evils he would discover and cleanse! And how many things daily practised under the cloak of religion, would he show to be more suitable to a den of thieves than to a house of prayer!

Verses 18-22 This cursing of the barren fig-tree represents the state of hypocrites in general, and so teaches us that Christ looks for the power of religion in those who profess it, and the savour of it from those that have the show of it. His just expectations from flourishing professors are often disappointed; he comes to many, seeking fruit, and finds leaves only. A false profession commonly withers in this world, and it is the effect of Christ's curse. The fig-tree that had no fruit, soon lost its leaves. This represents the state of the nation and people of the Jews in particular. Our Lord Jesus found among them nothing but leaves. And after they rejected Christ, blindness and hardness grew upon them, till they were undone, and their place and nation rooted up. The Lord was righteous in it. Let us greatly fear the doom denounced on the barren fig-tree.

Verses 23-27 As our Lord now openly appeared as the Messiah, the chief priests and scribes were much offended, especially because he exposed and removed the abuses they encouraged. Our Lord asked what they thought of John's ministry and baptism. Many are more afraid of the shame of lying than of the sin, and therefore scruple not to speak what they know to be false, as to their own thoughts, affections, and intentions, or their remembering and forgetting. Our Lord refused to answer their inquiry. It is best to shun needless disputes with wicked opposers.

Verses 28-32 Parables which give reproof, speak plainly to the offenders, and judge them out of their own mouths. The parable of the two sons sent to work in the vineyard, is to show that those who knew not John's baptism to be of God, were shamed by those who knew it, and owned it. The whole human race are like children whom the Lord has brought up, but they have rebelled against him, only some are more plausible in their disobedience than others. And it often happens, that the daring rebel is brought to repentance and becomes the Lord's servant, while the formalist grows hardened in pride and enmity.

Verses 33-46 This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.

Footnotes

• [a]. *Here the direct object is supplied from context in the English translation
• [b]. *Here "[and]" is supplied because the previous participle ("untie") has been translated as a finite verb
• [c]. *Here the direct object is supplied from context in the English translation
• [d]. Literally "has need of them"
• [e]. Or "even"
• [f]. A quotation from Zech 9:9
• [g]. *Here the participle ("went") is translated as a finite verb because of English style
• [h]. *Here the participle ("did") is translated as a finite verb because of English style
• [i]. *Here "[and]" is supplied because the previous participles ("went" and "did" in the previous verse) have been translated as finite verbs
• [j]. *Literally "the"; the Greek article is used here as a possessive pronoun
• [k]. *Here the direct object is supplied from context in the English translation
• [l]. *Here "[when]" is supplied as a component of the temporal genitive absolute participle ("entered")
• [m]. *Here "[courts]" is supplied to distinguish this area from the interior of the temple building itself
• [n]. A quotation from Isa 56:7
• [o]. *Here "[courts]" is supplied to distinguish this area from the interior of the temple building itself
• [p]. *Here "[when]" is supplied as a component of the participle ("saw") which is understood as temporal
• [q]. *Here "[courts]" is supplied to distinguish this area from the interior of the temple building itself
• [r]. *The word "[children]" is not in the Greek text but is implied
• [s]. A quotation from Ps 8:2
• [t]. *Here "[as]" is supplied as a component of the participle ("was returning") which is understood as temporal
• [u]. Literally "to the age"
• [v]. *Here "[when]" is supplied as a component of the participle ("saw") which is understood as temporal
• [w]. *Here the direct object is supplied from context in the English translation
• [x]. *Here "[and]" is supplied because the previous participle ("answered") has been translated as a finite verb
• [y]. *Here "[if]" is supplied as a component of the participle ("believe") which is understood as conditional
• [z]. *Here "[after]" is supplied as a component of the temporal genitive absolute participle ("arrived")
• [aa]. *Here "[while]" is supplied as a component of the participle ("was teaching") which is understood as temporal
• [ab]. *Here "[and]" is supplied because the previous participle ("answered") has been translated as a finite verb
• [ac]. *Here the direct object is supplied from context in the English translation
• [ad]. *The imperfect tense has been translated as ingressive here ("began to discuss")
• [ae]. *Here the direct object is supplied from context in the English translation
• [af]. *Here "[and]" is supplied because the previous participle ("answered") has been translated as a finite verb
• [ag]. Some manuscripts have "And he approached"
• [ah]. *Here "[and]" is supplied because the previous participle ("approached") has been translated as a finite verb
• [ai]. *Here "[and]" is supplied because the previous participle ("answered") has been translated as a finite verb
• [aj]. *Here "[and]" is supplied because the previous participle ("changed his mind") has been translated as a finite verb
• [ak]. Some manuscripts have "the other"
• [al]. *Here "[and]" is supplied because the previous participle ("approached") has been translated as a finite verb
• [am]. *Here "[and]" is supplied because the previous participle ("answered") has been translated as a finite verb
• [an]. Literally "the"; the Greek article is used here as a possessive pronoun
• [ao]. *Here "[when]" is supplied as a component of the participle ("saw") which is understood as temporal
• [ap]. *Here the direct object is supplied from context in the English translation
• [aq]. *Here "[when]" is supplied as a component of the participle ("saw") which is understood as temporal
• [ar]. *Here "[and]" is supplied because the previous participle ("seized") has been translated as a finite verb
• [as]. *Here the direct object is supplied from context in the English translation
• [at]. *Here the direct object is supplied from context in the English translation
• [au]. Or "nation"
• [av]. *Here "[when]" is supplied as a component of the participle ("heard") which is understood as temporal
• [aw]. *Here "[although]" is supplied as a component of the participle ("wanted") which is understood as concessive