Matthew21
New International Version
1As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples,
2saying to them, “Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me.
3If anyone says anything to you, say that the Lord needs them, and he will send them right away.”
4This took place to fulfill what was spoken through the prophet:
5“Say to Daughter Zion, ‘See, your king comes to you, gentle and riding on a donkey, and on a colt, the foal of a donkey.’”
6The disciples went and did as Jesus had instructed them.
7They brought the donkey and the colt and placed their cloaks on them for Jesus to sit on.
8A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road.
9The crowds that went ahead of him and those that followed shouted, “Hosanna to the Son of David!” “Blessed is he who comes in the name of the Lord!” “Hosanna in the highest heaven!”
10When Jesus entered Jerusalem, the whole city was stirred and asked, “Who is this?”
11The crowds answered, “This is Jesus, the prophet from Nazareth in Galilee.”
12Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves.
13“It is written,” he said to them, “‘My house will be called a house of prayer,’ but you are making it ‘a den of robbers.’”
14The blind and the lame came to him at the temple, and he healed them.
15But when the chief priests and the teachers of the law saw the wonderful things he did and the children shouting in the temple courts, “Hosanna to the Son of David,” they were indignant.
16“Do you hear what these children are saying?” they asked him. “Yes,” replied Jesus, “have you never read, “‘From the lips of children and infants you, Lord, have called forth your praise’?”
17And he left them and went out of the city to Bethany, where he spent the night.
18Early in the morning, as Jesus was on his way back to the city, he was hungry.
19Seeing a fig tree by the road, he went up to it but found nothing on it except leaves. Then he said to it, “May you never bear fruit again!” Immediately the tree withered.
20When the disciples saw this, they were amazed. “How did the fig tree wither so quickly?” they asked.
21Jesus replied, “Truly I tell you, if you have faith and do not doubt, not only can you do what was done to the fig tree, but also you can say to this mountain, ‘Go, throw yourself into the sea,’ and it will be done.
22If you believe, you will receive whatever you ask for in prayer.”
23Jesus entered the temple courts, and, while he was teaching, the chief priests and the elders of the people came to him. “By what authority are you doing these things?” they asked. “And who gave you this authority?”
24Jesus replied, “I will also ask you one question. If you answer me, I will tell you by what authority I am doing these things.
25John’s baptism—where did it come from? Was it from heaven, or of human origin?” They discussed it among themselves and said, “If we say, ‘From heaven,’ he will ask, ‘Then why didn’t you believe him?’
26But if we say, ‘Of human origin’—we are afraid of the people, for they all hold that John was a prophet.”
27So they answered Jesus, “We don’t know.” Then he said, “Neither will I tell you by what authority I am doing these things.
28“What do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’
29“‘I will not,’ he answered, but later he changed his mind and went.
30“Then the father went to the other son and said the same thing. He answered, ‘I will, sir,’ but he did not go.
31“Which of the two did what his father wanted?” “The first,” they answered. Jesus said to them, “Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you.
32For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.
33“Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it and built a watchtower. Then he rented the vineyard to some farmers and moved to another place.
34When the harvest time approached, he sent his servants to the tenants to collect his fruit.
35“The tenants seized his servants; they beat one, killed another, and stoned a third.
36Then he sent other servants to them, more than the first time, and the tenants treated them the same way.
37Last of all, he sent his son to them. ‘They will respect my son,’ he said.
38“But when the tenants saw the son, they said to each other, ‘This is the heir. Come, let’s kill him and take his inheritance.’
39So they took him and threw him out of the vineyard and killed him.
40“Therefore, when the owner of the vineyard comes, what will he do to those tenants?”
41“He will bring those wretches to a wretched end,” they replied, “and he will rent the vineyard to other tenants, who will give him his share of the crop at harvest time.”
42Jesus said to them, “Have you never read in the Scriptures: “‘The stone the builders rejected has become the cornerstone; the Lord has done this, and it is marvelous in our eyes’?
43“Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit.
44Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed.”
45When the chief priests and the Pharisees heard Jesus’ parables, they knew he was talking about them.
46They looked for a way to arrest him, but they were afraid of the crowd because the people held that he was a prophet.
Study Guide
Public-domain commentary and original-language notes for Matthew 21.
Chapter Summary
In this chapter: 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).
vv1-11
This coming of Christ was described by the prophet Zechariah, Zec 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.
vv12-17
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, Joh 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!
vv18-22
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.
Key Words
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ὅτε (hóte): at which (thing) too, i.e. when
ἐγγίζω (engízō): to make near, i.e. (reflexively) approach
εἰς (eis): to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
Ἱεροσόλυμα (Hierosólyma): Hierosolyma (i.e. Jerushalaim), the capitol of Palestine
ἔρχομαι (érchomai): to come or go (in a great variety of applications, literally and figuratively)
Βηθφαγή (Bēthphagḗ): fig-house; Beth-phage, a place in Palestine
πρός (prós): a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated)
ὄρος (óros): perhaps akin to G142 (αἴρω); compare G3733 (ὄρνις)); a mountain (as lifting itself above the plain)
ἐλαία (elaía): an olive (the tree or the fruit)
Cross References
Matthew 21Directly cited and fulfilled in Jesus' triumphal entry into Jerusalem riding on a colt.
Supported by Matthew Henry, Matthew Poole
Directly quoted by Jesus to show how the builders' rejection of the cornerstone was prophesied.
Supported by Matthew Henry, Matthew Poole
The source of the crowds' Messianic acclamation: 'Hosanna... Blessed is he that cometh...'
Supported by Matthew Henry, Matthew Poole
Quoted by Jesus to condemn the temple's corruption: 'My house shall be called a house of prayer.'
Supported by Matthew Henry
Quoted by Jesus to rebuke the moneychangers for turning the temple into a 'den of thieves.'
Supported by Matthew Henry
Quoted by Jesus to vindicate the praise of children crying out in the temple.
Supported by Matthew Henry
The foundational Old Testament background for Jesus' parable of the vineyard and the wicked husbandmen.
Supported by Matthew Henry, Matthew Poole
Thematic parallel in John's Gospel recording the purging of the temple moneychangers.
Supported by Matthew Henry
Parallel account of the cursing of the fig tree, illustrating false profession and sudden judgment.
Supported by Matthew Henry, Matthew Poole, JFB
Thematic parallel showing God's judgment on a fruitless nation, represented by a barren fig tree.
Supported by Matthew Henry
Apostolic application of Psalm 118:22, identifying Jesus as the rejected stone who became the cornerstone.
Supported by Matthew Henry
Prophetic warnings about stumbling over the rock, parallel to Jesus' warning about falling on the stone.
Supported by Matthew Henry
Synoptic parallel where the chief priests and elders confront Jesus demanding His authority.
Supported by Matthew Poole, JFB
Confirms the publicans justified God and accepted John's baptism, unlike the self-righteous leaders.
Supported by John Calvin, JFB
Jesus' lamentation over Jerusalem for killing and stoning the prophets sent to her.
Supported by Matthew Henry
Jesus repeats the lesson of faith that can move mountains to the sea.
Supported by Matthew Henry