Matthew21
World English Bible · Public Domain
1When they came near to Jerusalem and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples,
2saying to them, “Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them and bring them to me.
3If anyone says anything to you, you shall say, ‘The Lord needs them,’ and immediately he will send them.”
4All this was done that it might be fulfilled which was spoken through the prophet, saying,
5“Tell the daughter of Zion, behold, your King comes to you, humble, and riding on a donkey, on a colt, the foal of a donkey.”
6The disciples went and did just as Jesus commanded them,
7and brought the donkey and the colt and laid their clothes on them; and he sat on them.
8A very great multitude spread their clothes on the road. Others cut branches from the trees and spread them on the road.
9The multitudes who went in front of him, and those who followed, kept shouting, “Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!”
10When he had come into Jerusalem, all the city was stirred up, saying, “Who is this?”
11The multitudes said, “This is the prophet, Jesus, from Nazareth of Galilee.”
12Jesus entered into the temple of God and drove out all of those who sold and bought in the temple, and overthrew the money changers’ tables and the seats of those who sold the doves.
13He said to them, “It is written, ‘My house shall be called a house of prayer,’ but you have made it a den of robbers!”
14The lame and the blind came to him in the temple, and he healed them.
15But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, “Hosanna to the son of David!” they were indignant,
16and said to him, “Do you hear what these are saying?” Jesus said to them, “Yes. Did you never read, ‘Out of the mouth of children and nursing babies, you have perfected praise’?”
17He left them and went out of the city to Bethany, and camped there.
18Now in the morning, as he returned to the city, he was hungry.
19Seeing a fig tree by the road, he came to it and found nothing on it but leaves. He said to it, “Let there be no fruit from you forever!” Immediately the fig tree withered away.
20When the disciples saw it, they marveled, saying, “How did the fig tree immediately wither away?”
21Jesus answered them, “Most certainly I tell you, if you have faith and don’t doubt, you will not only do what was done to the fig tree, but even if you told this mountain, ‘Be taken up and cast into the sea,’ it would be done.
22All things, whatever you ask in prayer, believing, you will receive.”
23When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, “By what authority do you do these things? Who gave you this authority?”
24Jesus answered them, “I also will ask you one question, which if you tell me, I likewise will tell you by what authority I do these things.
25The baptism of John, where was it from? From heaven or from men?” They reasoned with themselves, saying, “If we say, ‘From heaven,’ he will ask us, ‘Why then did you not believe him?’
26But if we say, ‘From men,’ we fear the multitude, for all hold John as a prophet.”
27They answered Jesus, and said, “We don’t know.” He also said to them, “Neither will I tell you by what authority I do these things.
28But what do you think? A man had two sons, and he came to the first, and said, ‘Son, go work today in my vineyard.’
29He answered, ‘I will not,’ but afterward he changed his mind, and went.
30He came to the second, and said the same thing. He answered, ‘I’m going, sir,’ but he didn’t go.
31Which of the two did the will of his father?” They said to him, “The first.” Jesus said to them, “Most certainly I tell you that the tax collectors and the prostitutes are entering into God’s Kingdom before you.
32For John came to you in the way of righteousness, and you didn’t believe him; but the tax collectors and the prostitutes believed him. When you saw it, you didn’t even repent afterward, that you might believe him.
33“Hear another parable. There was a man who was a master of a household who planted a vineyard, set a hedge about it, dug a wine press in it, built a tower, leased it out to farmers, and went into another country.
34When the season for the fruit came near, he sent his servants to the farmers to receive his fruit.
35The farmers took his servants, beat one, killed another, and stoned another.
36Again, he sent other servants more than the first; and they treated them the same way.
37But afterward he sent to them his son, saying, ‘They will respect my son.’
38But the farmers, when they saw the son, said among themselves, ‘This is the heir. Come, let’s kill him and seize his inheritance.’
39So they took him and threw him out of the vineyard, then killed him.
40When therefore the lord of the vineyard comes, what will he do to those farmers?”
41They told him, “He will miserably destroy those miserable men, and will lease out the vineyard to other farmers who will give him the fruit in its season.”
42Jesus said to them, “Did you never read in the Scriptures, ‘The stone which the builders rejected was made the head of the corner. This was from the Lord. It is marvelous in our eyes’?
43“Therefore I tell you, God’s Kingdom will be taken away from you and will be given to a nation producing its fruit.
44He who falls on this stone will be broken to pieces, but on whomever it will fall, it will scatter him as dust.”
45When the chief priests and the Pharisees heard his parables, they perceived that he spoke about them.
46When they sought to seize him, they feared the multitudes, because they considered him to be 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