Teks -- Matthew 21:1-46 (NET)

The Triumphal Entry

21:1 Now when they approached Jerusalem and came to Bethphage, at the Mount of Olives, Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me. 21:3 If anyone says anything to you, you are to say, ‘The Lord needs them,’ and he will send them at once.” 21:4 This took place to fulfill what was spoken by the prophet: 21:5 “Tell the people of Zion, ‘Look, your king is coming to you, unassuming and seated on a donkey, and on a colt, the foal of a donkey.’” 21:6 So the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks on them, and he sat on them. 21:8 A very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road. 21:9 The crowds that went ahead of him and those following kept shouting, “Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth in Galilee.”

Cleansing the Temple

21:12 Then Jesus entered the temple area and drove out all those who were selling and buying in the temple courts, and turned over the tables of the money changers and the chairs of those selling doves. 21:13 And he said to them, “It is written, ‘My house will be called a house of prayer,’ but you are turning it into a den of robbers!” 21:14 The blind and lame came to him in the temple courts, and he healed them. 21:15 But when the chief priests and the experts in the law saw the wonderful things he did and heard the children crying out in the temple courts, “Hosanna to the Son of David,” they became indignant 21:16 and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes. Have you never read, ‘Out of the mouths of children and nursing infants you have prepared praise for yourself’?” 21:17 And leaving them, he went out of the city to Bethany and spent the night there.

The Withered Fig Tree

21:18 Now early in the morning, as he returned to the city, he was hungry. 21:19 After noticing a fig tree by the road he went to it, but found nothing on it except leaves. He said to it, “Never again will there be fruit from you!” And the fig tree withered at once. 21:20 When the disciples saw it they were amazed, saying, “How did the fig tree wither so quickly?” 21:21 Jesus answered them, “I tell you the truth, if you have faith and do not doubt, not only will you do 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. 21:22 And whatever you ask in prayer, if you believe, you will receive.”

The Authority of Jesus

21:23 Now after Jesus entered the temple courts, the chief priests and elders of the people came up to him as he was teaching and said, “By what authority are you doing these things, and who gave you this authority?” 21:24 Jesus answered them, “I will also ask you one question. If you answer me then I will also tell you by what authority I do these things. 21:25 Where did John’s baptism come from? From heaven or from people?” They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 21:26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.” 21:27 So they answered Jesus, “We don’t know.” Then he said to them, “Neither will I tell you by what authority I am doing these things.

The Parable of the Two Sons

21:28 “What do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’ 21:29 The boy answered, ‘I will not.’ But later he had a change of heart and went. 21:30 The father went to the other son and said the same thing. This boy answered, ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” Jesus said to them, “I tell you the truth, tax collectors and prostitutes will go ahead of you into the kingdom of God! 21:32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although you saw this, you did not later change your minds and believe him.

The Parable of the Tenants

21:33 “Listen to another parable: There was a landowner who planted a vineyard. He put a fence around it, dug a pit for its winepress, and built a watchtower. Then he leased it to tenant farmers and went on a journey. 21:34 When the harvest time was near, he sent his slaves to the tenants to collect his portion of the crop. 21:35 But the tenants seized his slaves, beat one, killed another, and stoned another. 21:36 Again he sent other slaves, more than the first, and they treated them the same way. 21:37 Finally he sent his son to them, saying, ‘They will respect my son.’ 21:38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’ 21:39 So they seized him, threw him out of the vineyard, and killed him. 21:40 Now when the owner of the vineyard comes, what will he do to those tenants?” 21:41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.” 21:42 Jesus said to them, “Have you never read in the scriptures: ‘The stone the builders rejected has become the cornerstone. This is from the Lord, and it is marvelous in our eyes’? 21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people who will produce its fruit. 21:44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.” 21:45 When the chief priests and the Pharisees heard his parables, they realized that he was speaking about them. 21:46 They wanted to arrest him, but they were afraid of the crowds, because the crowds regarded him as a prophet.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mat 21:1 - Unto Bethphage

Unto Bethphage ( eis Bethphagē ).

An indeclinable Aramaic name here only in O.T. or N.T. (Mar 11:1; Luk 19:29). It means "house of unripe young figs."It apparently lay on the eastern slope of Olivet or at the foot of the mountain, a little further from Jerusalem than Bethany. Both Mark and Luke speak of Christ’ s coming "unto Bethphage and Bethany"as if Bethphage was reached first. It is apparently larger than Bethany.

Robertson: Mat 21:1 - Unto the Mount of Olives

Unto the Mount of Olives ( eis to oros tōn Elaiōn ).

Matthew has thus three instances of eis with Jerusalem, Mount of Olives. Mark and Luke use pros with Mount of Olives, the Mount of Olive trees (elaiōn from elaia , olive tree), the mountain covered with olive trees.

Robertson: Mat 21:2 - Into the village that is over against you

Into the village that is over against you ( eis tēn kōmēn tēn katenanti hūmōn ).

Another use of eis . If it means "into"as translated, it could be Bethany right across the valley and this is probably the idea.

Robertson: Mat 21:2 - And a colt with her

And a colt with her ( kai pōlon met' autēs ).

The young of any animal. Here to come with the mother and the more readily so.

Robertson: Mat 21:3 - The Lord

The Lord ( ho kurios ).

It is not clear how the word would be understood here by those who heard the message though it is plain that Jesus applies it to himself. The word is from kuros , power or authority. In the lxx it is common in a variety of uses which appear in the N.T. as master of the slave (Mat 10:24), of the harvest (Mat 9:38), of the vineyard (Mat 20:8), of the emperor (Act 13:27), of God (Mat 1:20; Mat 11:25), and often of Jesus as the Messiah (Act 10:36). Note Mat 8:25. This is the only time in Matthew where the words ho kurios are applied to Jesus except the doubtful passage in Mat 28:6. A similar usage is shown by Moulton and Milligan’ s Vocabulary and Deissmann’ s Light from the Ancient East. Particularly in Egypt it was applied to "the Lord Serapis"and Ptolemy and Cleopatra are called "the lords, the most great gods"(hoi kurioi theoi megistoi ). Even Herod the Great and Herod Agrippa I are addressed as "Lord King."In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus "Lord"and that he accepted the appellative and used it as here.

Robertson: Mat 21:4 - By the prophet

By the prophet ( dia tou prophētou ).

The first line is from Isa 62:11, the rest from Zec 9:9. John (Joh 12:14.) makes it clear that Jesus did not quote the passage himself. In Matthew it is not so plain, but probably it is his own comment about the incident. It is not Christ’ s intention to fulfil the prophecy, simply that his conduct did fulfil it.

Robertson: Mat 21:5 - The daughter of Zion

The daughter of Zion ( tēi thugatri Siōn ).

Jerusalem as in Isa 22:4 (daughter of my people). So Babylon (Isa 47:1), daughter of Tyre for Tyre (Psa 45:12).

Robertson: Mat 21:5 - Riding

Riding ( epibebēkōs ).

Perfect active participle of epibainō , "having gone upon."

Robertson: Mat 21:5 - And upon a colt the foal of an ass

And upon a colt the foal of an ass ( kai epi pōlon huion hupozugiou ).

These words give trouble if kai is here taken to mean "and."Fritzsche argues that Jesus rode alternately upon each animal, a possible, but needless interpretation. In the Hebrew it means by common Hebrew parallelism "upon an ass, even upon a colt."That is obviously the meaning here in Matthew. The use of hupozugiou (a beast of burden, under a yoke) for ass is common in the lxx and in the papyri (Deissmann, Bible Studies p. 161).

Robertson: Mat 21:7 - And he sat thereon

And he sat thereon ( kai epekathisen epanō autōn )

, Mark (Mar 11:7) and Luke (Luk 19:35) show that Jesus rode the colt. Matthew does not contradict that, referring to the garments (ta himatia ) put on the colt by "them"(autōn ). not to the two asses. The construction is somewhat loose, but intelligible. The garments thrown on the animals were the outer garments (himatia ), Jesus "took his seat"(epekathisen , ingressive aorist active) upon the garments.

Robertson: Mat 21:8 - The most part of the multitude

The most part of the multitude ( ho pleistos ochlos ).

See note on Mat 11:20 for this same idiom, article with superlative, a true superlative (Robertson, Grammar , p. 670).

Robertson: Mat 21:8 - In the way

In the way ( en tēi hodōi ).

This the most of the crowd did. The disciples put their garments on the asses. Note change of tenses (constative aorist estrōsan , descriptive imperfects ekopton kai estrōnnuon showing the growing enthusiasm of the crowd). When the colt had passed over their garments, they would pick the garments up and spread them again before.

Robertson: Mat 21:9 - That went before him and that followed

That went before him and that followed ( hoi proagontes auton kai hoi akolouthountes ).

Note the two groups with two articles and the present tense (linear action) and the imperfect ekrazon "were crying"as they went.

Robertson: Mat 21:9 - Hosanna to the Son of David

Hosanna to the Son of David ( Hosanna tōi huiōi Daueid ).

They were now proclaiming Jesus as the Messiah and he let them do it. "Hosanna"means "Save, we pray thee."They repeat words from the Hallel (Psa 148:1) and one recalls the song of the angelic host when Jesus was born (Luk 2:14). "Hosanna in the highest"(heaven) as well as here on earth.

Robertson: Mat 21:10 - Was stirred

Was stirred ( eseisthē ).

Shaken as by an earthquake. "Even Jerusalem frozen with religious formalism and socially undemonstrative, was stirred with popular enthusiasm as by a mighty wind or by an earthquake"(Bruce).

Robertson: Mat 21:12 - Cast out

Cast out ( exebalen ).

Drove out, assumed authority over "the temple of God"(probably correct text with tou theou , though only example of the phrase). John (Joh 2:14) has a similar incident at the beginning of the ministry of Jesus. It is not impossible that he should repeat it at the close after three years with the same abuses in existence again. It is amazing how short a time the work of reformers lasts. The traffic went on in the court of the Gentiles and to a certain extent was necessary. Here the tables of the money-changers (tōn kollubistōn , from kollubos , a small coin) were overturned. See note on Joh 17:24 for the need of the change for the temple tax. The doves were the poor man’ s offering.

Robertson: Mat 21:13 - A den of robbers

A den of robbers ( spēlaion lēistōn ).

By charging exorbitant prices.

Robertson: Mat 21:15 - The children

The children ( tous paidas ).

Masculine and probably boys who had caught the enthusiasm of the crowd.

Robertson: Mat 21:16 - Hearest thou

Hearest thou ( akoueis ).

In a rage at the desecration of the temple by the shouts of the boys they try to shame Jesus, as responsible for it.

Robertson: Mat 21:16 - Thou hast perfected

Thou hast perfected ( katērtisō ).

The quotation is from Psalms 8:3 (lxx text). See note on Mat 4:21 where the same verb is used for mending nets. Here it is the timeless aorist middle indicative with the perfective use of katȧ . It was a stinging rebuke.

Robertson: Mat 21:17 - To Bethany

To Bethany ( eis Bēthanian ).

House of depression or misery, the Hebrew means. But the home of Martha and Mary and Lazarus there was a house of solace and comfort to Jesus during this week of destiny. He lodged there (ēulisthē ekei ) whether at the Bethany home or out in the open air. It was a time of crisis for all.

Robertson: Mat 21:18 - He hungered

He hungered ( epeinasen ).

Ingressive aorist indicative, became hungry, felt hungry (Moffatt). Possibly Jesus spent the night out of doors and so had no breakfast.

Robertson: Mat 21:19 - A fig tree

A fig tree ( sukēn mian ).

"A single fig tree"(Margin of Revelation Version). But heis was often used = tis or like our indefinite article. See Mat 8:10; Mat 26:69. The Greek has strictly no indefinite article as the Latin has no definite article.

Robertson: Mat 21:19 - Let there be no fruit from thee henceforward for ever

Let there be no fruit from thee henceforward for ever ( ou mēketi sou karpos genētai eis ton aiōna ).

Strictly speaking this is a prediction, not a prohibition or wish as in Mar 11:14 (optative phagoi ). "On you no fruit shall ever grow again"(Weymouth). The double negative ou mē with the aorist subjunctive (or future indicative) is the strongest kind of negative prediction. It sometimes amounts to a prohibition like ou and the future indicative (Robertson, Grammar , pp. 926f.). The early figs start in spring before the leaves and develop after the leaves. The main fig crop was early autumn (Mar 11:14). There should have been figs on the tree with the crop of leaves. It was a vivid object lesson. Matthew does not distinguish between the two mornings as Mark does (Mar 11:13, Mar 11:20), but says "immediately"(parachrēma ) twice (Mat 21:19, Mat 21:20). This word is really para to chrēma like our "on the spot"(Thayer). It occurs in the papyri in monetary transactions for immediate cash payment.

Robertson: Mat 21:21 - Doubt not

Doubt not ( mē diakrithēte ).

First aorist passive subjunctive, second-class condition. To be divided in mind, to waver, to doubt, the opposite of "faith"(pistin ), trust, confidence.

Robertson: Mat 21:21 - What is done to the fig tree

What is done to the fig tree ( to tēs sukēs ).

The Greek means "the matter of the fig tree,"as if a slight matter in comparison with this mountain (tōi orei toutōi ). Removing a mountain is a bigger task than blighting a fig tree. "The cursing of the fig-tree has always been regarded as of symbolic import, the tree being in Christ’ s mind an emblem of the Jewish people, with a great show of religion and no fruit of real godliness. This hypothesis is very credible"(Bruce). Plummer follows Zahn in referring it to the Holy City. Certainly "this mountain"is a parable and one already reported in Mat 17:20 (cf. sycamine tree in Luk 17:6). Cf. Zec 14:4.

Robertson: Mat 21:22 - Believing

Believing ( pisteuontes ).

This is the point of the parable of the mountain, "faith in the efficacy of prayer"(Plummer).

Robertson: Mat 21:24 - One question

One question ( logon hena ).

Literally "one word"or "a word."The answer to Christ’ s word will give the answer to their query. The only human ecclesiastical authority that Jesus had came from John.

Robertson: Mat 21:25 - The baptism of John

The baptism of John ( to baptisma to Iōanou ).

This represents his relation to Jesus who was baptized by him. At once the ecclesiastical leaders find themselves in a dilemma created by their challenge of Christ.

Robertson: Mat 21:25 - They reasoned with themselves

They reasoned with themselves ( dielogizonto ).

Picturesque imperfect tense describing their hopeless quandary.

Robertson: Mat 21:29 - I will not

I will not ( ou thelō ).

So many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the "I, sir"(egō , kurie ) suits better for the second son (Mat 21:30) with a reference to the blunt refusal of the first. So also the manuscripts differ in Mat 21:31 between the first (ho prōtos ) and the last (ho husteros or eschatos ). But the one who actually did the will of the father is the one who repented and went (metamelētheis apēlthen ). This word really means "repent,"to be sorry afterwards, and must be sharply distinguished from the word metanoeō used 34 times in the N.T. as in Mat 3:2 and metanoia used 24 times as in Mat 3:8. The verb metamelomai occurs in the N.T. only five times (Mat 21:29, Mat 21:32; Mat 27:3; 2Co 7:8; Heb 7:21 from Psa 109:4). Paul distinguishes sharply between mere sorrow and the act "repentance"which he calls metanoian (2Co 7:9). In the case of Judas (Mat 27:3) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (metanoian ), but mere sorrow is not repentance.

Robertson: Mat 21:31 - Go before you

Go before you ( proagousin ).

"In front of you"(Weymouth). The publicans and harlots march ahead of the ecclesiastics into the kingdom of heaven. It is a powerful indictment of the complacency of the Jewish theological leaders.

Robertson: Mat 21:32 - In the way of righteousness

In the way of righteousness ( en hodōi dikaiosunēs ).

In the path of righteousness. Compare the two ways in Mat 7:13, Mat 7:14 and "the way of God"(Mat 22:16).

Robertson: Mat 21:33 - A hedge

A hedge ( phragmon ).

Or fence as a protection against wild beasts.

Robertson: Mat 21:33 - Digged a winepress

Digged a winepress ( ōruxen lēnon ).

Out of the solid rock to hold the grapes and wine as they were crushed. Such wine-vats are to be seen today in Palestine.

Robertson: Mat 21:33 - Built a tower

Built a tower ( ōikodomēsen purgon ).

This for the vinedressers and watchmen (2Ch 26:10). Utmost care was thus taken. Note "a booth in a vineyard"(Isa 1:8). See also Isa 24:20; Job 27:18. Let it out (exedeto , exedoto the usual form). For hire, the terms not being given. The lease allowed three forms, money-rent, a proportion of the crop, or a definite amount of the produce whether it was a good or bad year. Probably the last form is that contemplated here.

Robertson: Mat 21:34 - His servants

His servants ( tous doulous autou ).

These slaves are distinguished from the husbandmen (geōrgoi , workers of the soil) or workers of the vineyard who had leased it from the householder before he went away. The conduct of the husbandmen towards the householder’ s slaves portrays the behaviour of the Jewish people and the religious leaders in particular towards the prophets and now towards Christ. The treatment of God’ s prophets by the Jews pointedly illustrates this parable.

Robertson: Mat 21:35 - They will reverence my son

They will reverence my son ( entrapēsontai ton huion mou ).

Second future passive from entrepō , to turn at, but used transitively here as though active or middle. It is the picture of turning with respect when one worthy of it appears.

Robertson: Mat 21:38 - Take his inheritance

Take his inheritance ( schōmen tēn klēronomian autou ).

Ingressive aorist active subjunctive (hortatory, volitive) of echō . Let us get his inheritance.

Robertson: Mat 21:41 - He will miserably destroy those miserable men

He will miserably destroy those miserable men ( kakous kakōs apolesei autous ).

The paronomasia or assonance is very clear. A common idiom in literary Greek. "He will put the wretches to a wretched death"(Weymouth).

Robertson: Mat 21:41 - Which

Which ( hoitines ).

Who, which very ones of a different character.

Robertson: Mat 21:42 - The stone which

The stone which ( lithon hon ).

Inverse attraction of the antecedent into the case of the relative.

Robertson: Mat 21:42 - The builders rejected

The builders rejected ( apedokimasan hoi oikodomountes ).

From Psa 118:22. A most telling quotation. These experts in building God’ s temple had rejected the corner-stone chosen by God for his own house. But God has the last word and sets aside the building experts and puts his Son as the Head of the corner. It was a withering indictment.

Robertson: Mat 21:43 - Shall be taken away from you

Shall be taken away from you ( arthēsetai aph' hūmōn ).

Future passive indicative of airō . It was the death-knell of the Jewish nation with their hopes of political and religious world leadership.

Robertson: Mat 21:44 - Shall be broken to pieces

Shall be broken to pieces ( sunthlasthēsetai ).

Some ancient manuscripts do not have this verse. But it graphically pictures the fate of the man who rejects Christ. The verb means to shatter. We are familiar with an automobile that dashes against a stone wall, a tree, or a train and the ruin that follows.

Robertson: Mat 21:44 - Will scatter him as dust

Will scatter him as dust ( likmēsei ).

The verb was used of winnowing out the chaff and then of grinding to powder. This is the fate of him on whom this Rejected Stone falls.

Robertson: Mat 21:45 - Perceived

Perceived ( egnōsan ).

Ingressive second aorist active of ginōskō . There was no mistaking the meaning of these parables. The dullest could see the point.

Robertson: Mat 21:46 - Took him

Took him ( eichon ).

Descriptive imperfect of echō , to hold. This fear of the people was all that stayed the hands of the rabbis on this occasion. Murderous rage was in their hearts towards Jesus. People do not always grasp the application of sermons to themselves.

Vincent: Mat 21:1 - Bethphage

Bethphage

House of figs.

Vincent: Mat 21:2 - A colt with her

A colt with her

The Lord does not separate the colt from its dam.

Vincent: Mat 21:3 - The Lord

The Lord ( ὁ κύριος )

From κῦρος , supreme power, authority. Hence κύριος , one having authority, lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is lord (κύριος ) of the wife and children (1 Samuel 1:8, Sept.); while to the slaves he is δεσπότης . In the Pauline writings, however, the master of slaves is called both δεσπότης (1Ti 6:1, 1Ti 6:2; Tit 2:9; 1Pe 2:18), and κύριος (Eph 6:9; Col 4:1).

In the Septuagint it is used by Sarah of her husband (Genesis 18:12; compare I Pet. Gen 3:6). Joseph is called lord of the country (Genesis 42:33), and is addressed by his brethren as my lord (42:10). It is applied to God (Gen 18:27; Exo 4:10). In the New Testament it is a name for God (Mat 1:20, Mat 1:22, Mat 1:24; Mat 2:15; Act 11:16; Act 12:11, Act 12:17; Rev 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (Joh 20:28); of all (Act 10:36); to the glory of God the Father (Phi 2:11); of glory (1Co 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Mat 22:43, Mat 22:45; Luk 2:11; Luk 6:46; Joh 13:13, Joh 13:14;1Co 8:6). Ὁ κύριος , the Lord, is used of Christ by Matthew only once (Mat 21:3) until after the resurrection (Mat 28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus, Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord.

Vincent: Mat 21:5 - Daughter of Sion

Daughter of Sion

Jerusalem. Compare daughter of Babylon for the city of Babylon (Psa 137:8; Isa 47:1); daughter of Tyre for the city or people of Tyre (Psa 45:12); daughter of my people (Isa 22:4).

Vincent: Mat 21:5 - Sitting

Sitting ( ὲπιβεβηκὼς )

Lit., having gone upon, or mounted. Rev., riding .

Vincent: Mat 21:5 - Foal of an ass

Foal of an ass ( υἱὸν ὑποζυγίου )

Lit., son of a beast-of-burden. Ὑποζύγιον , from ὑπό , beneath, ζυγός , a yoke. Wyc., son of a beast-under-yoke. The phrase emphasizes the humble state of Jesus. He is mounted, not on a stately charger with embroidered and jewelled housings, nor even on an ass for the saddle, the Eastern ass being often of great beauty and spirit, and in demand for this purpose. He rides on a common beast-of-bur-den, furnished with the every-day garments of his disciples.

Vincent: Mat 21:5 - Garments

Garments ( ἱμάτια )

Outer garments. See on Mat 5:40.

Vincent: Mat 21:7 - Set him thereon

Set him thereon

But the preferable reading is ἐπεκάθισεν , he took his seat upon.

Vincent: Mat 21:7 - A very great multitude

A very great multitude ( ὁ πλεῖστος ὄχλος )

The A. V. is wrong. The reference is not to the size, but to the proportionate part of the multitude which followed him. Hence Rev., correctly, The most part of the multitude.

Vincent: Mat 21:7 - Their

Their garments ( ἑαυτῶν )

Lit., " their own garments." The disciples spread their garments on the beasts; the multitude strewed their own garments in the way. Dr. Edward Robinson, cited by Dr. Morison, speaking of the inhabitants of Bethlehem who had participated in the rebellion of 1834, says:" At that time, when some of the inhabitants were already imprisoned, and all were in deep distress, Mr. Farrar, then English consul at Damascus, was on a visit to Jerusalem, and had rode out with Mr. Nicolayson to Solomon's Pools. On their return, as they rose the ascent to enter Bethlehem, hundreds of people, male and female, met them, imploring the consul to interfere in their behalf, and afford them his protection; and all at once, by a sort of simultaneous movement, they spread their garments in the way before the horses."

The variation of tenses is not preserved in the English versions. Spread their garments, aorist tense, denoting one definite act. Cut down, spread in the way, imperfects, denoting continued action. As Jesus advanced, they kept cutting branches and spreading them, and the multitude kept crying.

Vincent: Mat 21:9 - Hosanna

Hosanna

O save!

Vincent: Mat 21:10 - Was moved

Was moved ( ἐσείσθη )

Moved is hardly strong enough. It is shaken as by an earthquake. Rev., stirred. As Morison happily observes, " a profounder ground-swell of feeling."

Vincent: Mat 21:12 - The money-changers

The money-changers ( κολλυβιστῶν )

From κόλλυβος , the rate of exchange. These changers sat in the temple, in the court of the Gentiles, to change the foreign coins of pilgrims into the shekel of the sanctuary for payment of the annual tribute. See on Mat 17:24.

Vincent: Mat 21:13 - Thieves

Thieves ( λῃστῶν )

Rev., correctly, robbers. See on Mat 26:55; and Luk 10:30.

Vincent: Mat 21:16 - Say

Say ( λέγουσιν )

The Rev. is more graphic, are saying. While the songs and shouts are rising, the priests turn angrily to Christ with the question, " Hearest thou what these are saying?"

Vincent: Mat 21:16 - Thou hast perfected

Thou hast perfected ( θκατηρτίσω )

The same word as at Mat 4:21, where it is used of adjusting or mending nets. Its secondary meaning is to furnish completely, equip; hence to perfect. Thou hast provided the perfection of praise. The quotation from Psa 8:2, follows the Septuagint, and not the Hebrew, which is, " Thou hast founded strength."

Vincent: Mat 21:19 - A fig-tree

A fig-tree ( συκῆν μίαν )

Lit., one single fig-tree. Rev., in margin.

Vincent: Mat 21:19 - Presently

Presently ( παραχρῆμα )

Presently, in popular speech, has acquired something of a future force. I will do such a thing presently means, I will do it, not immediately, but soon . The rendering here was correct in the older English sense of instantly. So constantly in Shakspeare:

" Prospero. Go, bring the rabble,

O'er whom I gave thee pow'r, here, to this place.

Ariel. Presently?

Pros. Ay, with a twink.

Ar. Before you can say 'come,' and 'go,'

And breathe twice; and cry 'so so;'

Each one tripping on his toe

Will be here."

Temptest , iv., 1.

Compare Mat 21:20. " How did the fig-tree immediately wither away?" Rev.

Vincent: Mat 21:29 - Repented

Repented ( μεταμεληθεὶς )

This is a different word from that in Mat 3:2; Mat 4:17; μετανοεῖτε , Repent ye. Though it is fairly claimed that the word here implies all that is implied in the other word, the New Testament writers evidently recognize a distinction, since the noun which corresponds to the verb in this passage (μεταμέλεια ) is not used at all in the New Testament, and the verb itself only five times; and, in every case except the two in this passage (see Mat 21:32), with a meaning quite foreign to repentance in the ordinary gospel sense. Thus it is used of Judas, when he brought back the thirty pieces (Mat 27:3); of Paul's not regretting his letter to the Corinthians (2Co 7:8); and of God (Heb 7:21). On the other hand, μετανοέω , repent, used by John and Jesus in their summons to repentance (Mat 3:2; Mat 4:17), occurs thirty-four times, and the noun μετάνοια , repentance (Mat 3:8, Mat 3:11), twenty-four times, and in every case with reference to that change of heart and life wrought by the Spirit of God, to which remission of sins and salvation are promised. It is not impossible, therefore, that the word in this passage may have been intended to carry a different shade of meaning, now lost to us. Μεταμέλομαι , as its etymology indicates (μετά , after, and μέλω , to be an object of care ), implies an after-care, as contrasted with the change of mind denoted by μετάνοια . Not sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin at not having known better. " It may be simply what our fathers were wont to call hadiwist (had-I-wist, or known better, I should have acted otherwise)" (Trench). Μεταμέλεια refers chiefly to single acts; μετάνοια denotes the repentance which affects the whole life. Hence the latter is often found in the imperative: Repent ye (Mat 3:2; Mat 4:17; Act 2:38; Act 3:19); the former never. Paul's recognition of the distinction (2Co 7:10) is noteworthy. " Godly sorrow worketh repentance (μετάνοιαν ) unto salvation," a salvation or repentance " which bringeth no regret on thinking of it afterwards" (ἀμεταμέλητον ) . There is no occasion for one ever to think better of either his repentance or the salvation in which it issued.

Vincent: Mat 21:33 - Hedged it round about

Hedged it round about ( φραγμὸν αὐτῷ περιέθηκεν )

Rev., more literally, set a hedge about it; possibly of the thorny wild aloe, common in the East.

Vincent: Mat 21:33 - Digged a wine-press

Digged a wine-press ( ὤρυξεν ληνὸν )

In Isa 5:1, Isa 5:2, which this parable at once recalls, the Hebrew word rendered by the Septuagint and here digged, is hewed out, i.e., from the solid rock. " Above the road on our left are the outlines of a wine-fat, one of the most complete and best preserved in the country. Here is the upper basin where the grapes were trodden and pressed. A narrow channel cut in the rock conveyed the juice into the lower basin, where it was allowed to settle; from there it was drawn off into a third and smaller basin. There is no mistaking the purpose for which those basins were excavated in the solid rock" (Thomson, " Land and Book" ).

Vincent: Mat 21:33 - A tower

A tower ( πύργον )

For watchmen. Stanley (" Sinai and Palestine" ) describes the ruins of vineyards in Judea as enclosures of loose stones, with the square gray tower at the corner of each. Allusions to these watching-places, temporary and permanent, are frequent in Scripture. Thus, " a booth in vineyard " (Isa 1:8). " The earth moveth to and fro like a hammock " (so Cheyne on Isaiah; A. V., cottage; Rev., hut ) , a vineyard-watchman's deserted hammock tossed to and fro by the storm (Isa 24:20). So Job speaks of a booth which the keeper of a vineyard runneth up (Job 27:18), a hut made of sticks and hung with mats, erected only for the harvest season on the field or vineyard, for the watchman who spreads his rude bed upon its high platform, and mounts guard against the robber and the beast. In Spain, where, especially in the South, the Orient has left its mark, not only upon architecture but also upon agricultural implements and methods, Archbishop Trench says that he has observed similar temporary structures erected for watch men in the vineyards. The tower alluded to in this passage would seem to have been of a more permanent character (see Stanley above), and some have thought that it was intended not only for watching, but as a storehouse for the wine and a lodging for the workmen.

Vincent: Mat 21:33 - Let it out

Let it out ( ἐξέδετο )

" There were three modes of dealing with land. According to one of these, the laborers employed received a certain portion of the fruits, say a third or a fourth of the produce. The other two modes were, either that the tenant paid a money-rent to the proprietor, or else that he agreed to give the owner a definite amount of the produce, whether the harvest had been good or bad. Such leases were given by the year or for life; sometimes the lease was even hereditary, passing from father to son. There can scarcely be a doubt that it is the latter kind of lease which is referred to in the parable: the lessees being bound to give the owner a certain amount of fruits in their season" (Edersheim, " Life and Times of Jesus" ). Compare Mat 21:34, and Mar 12:2, " that he might receive of the fruits" (ἀπὸ τῶν καρπῶν ) .

Vincent: Mat 21:37 - They will reverence

They will reverence ( ἐνταραπήσονται )

The verb literally means to turn toward; hence to give heed to, pay respect to.

Vincent: Mat 21:41 - He will miserably destroy those wicked men

He will miserably destroy those wicked men ( κακοὺς κακῶς ἀπολέσει αὐτούς )

There is a play upon the words which the A. V. misses and the Rev. preserves by rendering " miser ably destroy those miserable men." So the Rheims version: " The naughty men will he bring to naught. " Tynd., " He will evil destroy those evil persons." The order of the Greek words is also striking: Miserable men, miserably he will destroy them.

Vincent: Mat 21:41 - Which

Which ( οἵτινες )

The compound Greek pronoun marks the character of the new husbandmen more distinctly than the simple which ; husbandmen of such a character that, or belonging to that class of honest men who will give him his due.

Vincent: Mat 21:44 - Shall be broken

Shall be broken ( συνθλασθήσεται )

The verb is stronger: broken to pieces; so Rev.

Vincent: Mat 21:44 - Grind him to powder

Grind him to powder ( λικμήσει αὐτόν )

But the A. V. misses the picture in the word, which is that of the winnowing-fan that separates the grain from the chaff. Literally it is, will winnow him. Rev., scatter scatter as dust.

Wesley: Mat 21:1

Mar 11:1; Luk 19:29; Joh 12:12.

Wesley: Mat 21:5 - The daughter of Sion

That is, the inhabitants of Jerusalem: the first words of the passage are cited from Isa 62:11; the rest from Zec 9:9. The ancient Jewish doctors were wont to apply these prophecies to the Messiah.

Wesley: Mat 21:5 - On an ass

The Prince of Peace did not take a horse, a warlike animal. But he will ride on that by and by, Rev 19:11. In the patriarchal ages, illustrious persons thought it no disgrace to make use of this animal: but it by no means appears, that this opinion prevailed, or this custom continued, till the reign of Tiberias. Was it a mean attitude wherein our Lord then appeared? Mean even to contempt! I grant it: I glory in it: it is for the comfort of my soul for the honour of his humility, and for the utter confusion of all worldly pomp and grandeur.

Wesley: Mat 21:7 - They set him thereon

That is, on the clothes.

Wesley: Mat 21:8 - A great multitude spread their garments in the way

A custom which was usual at the creation of a king, 2Ki 9:13.

Wesley: Mat 21:9 - The multitudes cried, saying

Probably from a Divine impulse; for certainly most of them understood not the words they uttered.

Wesley: Mat 21:9 - Hosanna

(Lord save us) was a solemn word in frequent use among the Jews. The meaning is, "We sing hosanna to the Son of David. Blessed is he, the Messiah, of the Lord. Save. Thou that art in the highest heavens." Our Lord restrained all public tokens of honour from the people till now, lest the envy of his enemies should interrupt his preaching before the time . But this reason now ceasing, he suffered their acclamations, that they might be a public testimony against their wickedness, who in four or five days after cried out, Crucify him, crucify him. The expressions recorded by the other evangelists are somewhat different from these: but all of them were undoubtedly used by some or others of the multitude.

Wesley: Mat 21:11 - This is Jesus from Nazareth

What a stumbling block was this! if he was of Nazareth, he could not be the Messiah. But they who earnestly desired to know the truth would not stumble thereat: for upon inquiry (which such would not fail to make) they would find, he was not of Nazareth, but Bethlehem.

Wesley: Mat 21:12 - He cast out all that sold and bought

Doves and oxen for sacrifice. He had cast them out three years before, Joh 2:14; bidding them not make that house a house of merchandise. Upon the repetition of the offence, he used sharper words.

Wesley: Mat 21:12 - In the temple

That is, in the outer court of it, where the Gentiles used to worship.

Wesley: Mat 21:12 - The money changers

The exchangers of foreign money into current coin, which those who came from distant parts might want to offer for the service of the temple. Mar 11:11, Mar 11:15; Luk 19:45.

Wesley: Mat 21:13 - A den of thieves

A proverbial expression, for a harbour of wicked men. Isa 56:7; Jer 7:11.

Wesley: Mat 21:16

Psa 8:2.

Wesley: Mat 21:17

Mar 11:11-12.

Wesley: Mat 21:20 - The disciples seeing it

As they went by, the next day.

Wesley: Mat 21:21 - Jesus answering, said, If ye have faith

Whence we may learn, that one great end of our Lord in this miracle was to confirm and increase their faith: another was, to warn them against unfruitfulness. Mat 17:20.

Wesley: Mat 21:23 - When he was come into the temple, the chief priests came

Who thought he violated their right: and the elders of the people - Probably, members of the sanhedrim, to whom that title most properly belonged: which is the more probable, as they were the persons under whose cognizance the late action of Christ, in purging the temple, would naturally fall. These, with the chief priests, seem purposely to have appeared in a considerable company, to give the more weight to what they said, and if need were, to bear a united testimony against him.

Wesley: Mat 21:23 - As he was teaching

Which also they supposed he had no authority to do, being neither priest, nor Levite, nor scribe. Some of the priests (though not as priests) and all the scribes were authorized teachers.

Wesley: Mat 21:23 - By what authority dost thou these things

Publicly teach the people! And drive out those who had our commission to traffic in the outer court? Luk 20:1; Mar 11:27.

Wesley: Mat 21:24 - I will ask you one thing

Who have asked me many: The baptism, that is, the whole ministry of John, was it from heaven or from men? - By what authority did he act and teach? Did man or God give him that authority? Was it not God? But if so, the consequence was clear. For John testified that Jesus was the Christ.

Wesley: Mat 21:25 - Why did ye not believe him

Testifying this.

Wesley: Mat 21:27 - Neither tell I you

Not again, in express terms: he had often told them before, and they would not believe him.

Wesley: Mat 21:30 - He answered, I go, sir: but went not

Just so did the scribes and Pharisees: they professed the greatest readiness and zeal in the service of God: but it was bare profession, contradicted by all their actions.

Wesley: Mat 21:32 - John came in a way of righteousness

Walking in it, as well as teaching it.

Wesley: Mat 21:32 - The publicans and harlots

The most notorious sinners were reformed, though at first they said, I will not. And ye seeing the amazing change which was wrought in them, though at first ye said, I go, sir, repented not afterward - Were no more convinced than before. O how is this scripture fulfilled at this day!

Wesley: Mat 21:33 - A certain householder planted a vineyard

God planted the Church in Canaan; and hedged it round about - First with the law, then with his peculiar providence: and digged a wine press - Perhaps it may mean Jerusalem: and built a tower - The temple: and went into a far country - That is, left the keepers of his vineyard, in some measure, to behave as they should see good. Mar 12:1; Luk 20:9.

Wesley: Mat 21:34 - He sent his servants

His extraordinary messengers, the prophets: to the husbandmen - The ordinary preachers or ministers of the Jews.

Wesley: Mat 21:41 - They say

Perhaps some of the by - standers, not the chief priests or Pharisees; who, as St. Luke relates, said, God forbid, Luk 20:16.

Wesley: Mat 21:42 - The builders

The scribes and priests, whose office it was to build up the Church.

Wesley: Mat 21:42 - Is become the head of the corner

Or the chief corner stone: he is become the foundation of the Church, on which the whole building rests, and is the principal corner stone, for uniting the Gentiles to it, as the chief corner stone of a house supports and links its two sides together. Psa 118:22.

Wesley: Mat 21:43 - Therefore

Because ye reject this corner stone.

Wesley: Mat 21:43 - The kingdom of God

That is, the Gospel.

Wesley: Mat 21:44 - Whosoever shall fall on this stone shall be broken

Stumblers at Christ shall even then receive much hurt. He is said to fall on this stone, who hears the Gospel and does not believe.

Wesley: Mat 21:44 - But on whomsoever it shall fall

In vengeance, it will utterly destroy him. It will fall on every unbeliever, when Christ cometh in the clouds of heaven. Luk 20:18.

JFB: Mat 21:23 - By what authority doest thou these things!

Referring particularly to the expulsion of the buyers and sellers from the temple, and who gave thee this authority?

JFB: Mat 21:24

And Jesus answered and said unto them, I also will ask you one thing, &c.

JFB: Mat 21:25 - The baptism of John

Meaning his whole mission and ministry, of which baptism was the proper character.

JFB: Mat 21:25 - whence was it? from heaven, or of men?

What wisdom there was in this way of meeting their question will best appear by their reply.

JFB: Mat 21:25 - If we shall say, From heaven; he will say unto us, Why did ye not then believe him?

"Why did ye not believe the testimony which he bore to Me, as the promised and expected Messiah?" for that was the burden of John's whole testimony.

JFB: Mat 21:26 - But if we shall say, Of men; we fear the people

Rather, "the multitude." In Luke (Luk 20:6) it is, "all the people will stone us."

JFB: Mat 21:26 - for all hold John as a prophet

Crooked, cringing hypocrites! No wonder Jesus gave you no answer.

JFB: Mat 21:27 - And they answered Jesus, and said, We cannot tell

Evidently their difficulty was, how to answer, so as neither to shake their determination to reject the claims of Christ nor damage their reputation with the people. For the truth itself they cared nothing whatever.

JFB: Mat 21:27 - Neither tell I you by what authority I do these things

What composure and dignity of wisdom does our Lord here display, as He turns their question upon themselves, and, while revealing His knowledge of their hypocrisy, closes their mouths! Taking advantage of the surprise, silence, and awe produced by this reply, our Lord followed it up immediately by the two following parables.

Parable of the Two Sons (Mat 21:28-32).

JFB: Mat 21:28 - But what think ye? A certain man had two sons; and he came to the first and said, Son, go work to-day in my vineyard

For true religion is a practical thing, a "bringing forth fruit unto God."

JFB: Mat 21:29 - He answered and said, I will not

TRENCH notices the rudeness of this answer, and the total absence of any attempt to excuse such disobedience, both characteristic; representing careless, reckless sinners resisting God to His face.

JFB: Mat 21:30 - And he came to the second, and said likewise. And he answered and said, I go, sir

"I, sir." The emphatic "I," here, denotes the self-righteous complacency which says, "God, I thank thee that I am not as other men" (Luk 18:11).

JFB: Mat 21:30 - and went not

He did not "afterward repent" and refuse to go; for there was here no intention to go. It is the class that "say and do not" (Mat 23:3) --a falseness more abominable to God, says STIER, than any "I will not."

JFB: Mat 21:31 - Whether of them twain did the will of his Father? They say unto him, The first

Now comes the application.

JFB: Mat 21:31 - Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go

Or, "are going"; even now entering, while ye hold back.

JFB: Mat 21:31 - into the kingdom of God before you

The publicans and the harlots were the first son, who, when told to work in the Lord's vineyard, said, I will not; but afterwards repented and went. Their early life was a flat and flagrant refusal to do what they were commanded; it was one continued rebellion against the authority of God. The chief priests and the elders of the people, with whom our Lord was now speaking, were the second son, who said, I go, sir, but went not. They were early called, and all their life long professed obedience to God, but never rendered it; their life was one of continued disobedience.

JFB: Mat 21:32 - For John came unto you in the way of righteousness

That is, calling you to repentance; as Noah is styled "a preacher of righteousness" (2Pe 2:5), when like the Baptist he warned the old world to "flee from the wrath to come."

JFB: Mat 21:32 - and ye believed him not

They did not reject him; nay, they "were willing for a season to rejoice in his light" (Joh 5:35); but they would not receive his testimony to Jesus.

JFB: Mat 21:32 - but the publicans and the harlots believed him

Of the publicans this is twice expressly recorded, Luk 3:12; Luk 7:29. Of the harlots, then, the same may be taken for granted, though the fact is not expressly recorded. These outcasts gladly believed the testimony of John to the coming Saviour, and so hastened to Jesus when He came. See Luk 7:37; Luk 15:1, &c.

JFB: Mat 21:32 - and ye, when ye had seen it, repented not afterward, that ye might believe him

Instead of being "provoked to jealousy" by their example, ye have seen them flocking to the Saviour and getting to heaven, unmoved.

Parable of the Wicked Husbandmen (Mat 21:33-46).

JFB: Mat 21:33 - Hear another parable: There was a certain householder, which planted a vineyard

(See on Luk 13:6).

JFB: Mat 21:33 - and hedged it round about, and digged a winepress in it, and built a tower

These details are taken, as is the basis of the parable itself, from that beautiful parable of Isa 5:1-7, in order to fix down the application and sustain it by Old Testament authority.

JFB: Mat 21:33 - and let it out to husbandmen

These are just the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness are expected to spring up.

JFB: Mat 21:33 - and went into a far country

"for a long time" (Luk 20:9), leaving the vineyard to the laws of the spiritual husbandry during the whole time of the Jewish economy. On this phraseology, see on Mar 4:26.

JFB: Mat 21:34 - And when the time of the fruit drew near, he sent his servants to the husbandmen

By these "servants" are meant the prophets and other extraordinary messengers, raised up from time to time. See on Mat 23:37.

JFB: Mat 21:34 - that they might receive the fruits of it

Again see on Luk 13:6.

JFB: Mat 21:35 - And the husbandmen took his servants, and beat one

See Jer 37:15; Jer 38:6.

JFB: Mat 21:35 - and killed another

See Jer 26:20-23.

JFB: Mat 21:35 - and stoned another

See 2Ch 24:21. Compare with this whole verse Mat 23:37, where our Lord reiterates these charges in the most melting strain.

JFB: Mat 21:36 - Again, he sent other servants more than the first; and they did unto them likewise

See 2Ki 17:13; 2Ch 36:16, 2Ch 36:18; Neh 9:26.

JFB: Mat 21:37 - But last of all he sent unto them his son, saying, They will reverence my son

In Mark (Mar 12:6) this is most touchingly expressed: "Having yet therefore one son, His well-beloved, He sent Him also last unto them, saying, They will reverence My Son." Luke's version of it too (Luk 20:13) is striking: "Then said the lord of the vineyard, What shall I do? I will send My beloved Son: it may be they will reverence Him when they see Him." Who does not see that our Lord here severs Himself, by the sharpest line of demarcation, from all merely human messengers, and claims for Himself Sonship in its loftiest sense? (Compare Heb 3:3-6). The expression, "It may be they will reverence My Son," is designed to teach the almost unimaginable guilt of not reverentially welcoming God's Son.

JFB: Mat 21:38 - But when the husbandmen saw the son, they said among themselves

Compare Gen 37:18-20; Joh 11:47-53.

JFB: Mat 21:38 - This is the heir

Sublime expression this of the great truth, that God's inheritance was destined for, and in due time is to come into the possession of, His own Son in our nature (Heb 1:2).

JFB: Mat 21:38 - come, let us kill him, and let us seize on his inheritance

That so, from mere servants, we may become lords. This is the deep aim of the depraved heart; this is emphatically "the root of all evil."

JFB: Mat 21:39 - And they caught him, and cast him out of the vineyard

Compare Heb 13:11-13 ("without the gate--without the camp"); 1Ki 21:13; Joh 19:17.

and slew him.

JFB: Mat 21:40 - When the lord therefore of the vineyard cometh

This represents "the settling time," which, in the case of the Jewish ecclesiastics, was that judicial trial of the nation and its leaders which issued in the destruction of their whole state.

what will he do unto those husbandmen?

JFB: Mat 21:41 - They say unto him, He will miserably destroy those wicked men

An emphatic alliteration not easily conveyed in English: "He will badly destroy those bad men," or "miserably destroy those miserable men," is something like it.

JFB: Mat 21:41 - and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons

If this answer was given by the Pharisees, to whom our Lord addressed the parable, they thus unwittingly pronounced their own condemnation: as did David to Nathan the prophet (2Sa 12:5-7), and Simon the Pharisee to our Lord (Luk 7:43, &c.). But if it was given, as the two other Evangelists agree in representing it, by our Lord Himself, and the explicitness of the answer would seem to favor that supposition, then we can better explain the exclamation of the Pharisees which followed it, in Luke's report (Luk 20:16) --"And when they heard it, they said, God forbid"--His whole meaning now bursting upon them.

JFB: Mat 21:42 - Jesus saith unto them. Did ye never read in the scriptures

(Psa 118:22-23).

JFB: Mat 21:42 - The stone which the builders rejected, &c.

A bright Messianic prophecy, which reappears in various forms (Isa 28:16, &c.), and was made glorious use of by Peter before the Sanhedrim (Act 4:11). He recurs to it in his first epistle (1Pe 2:4-6).

JFB: Mat 21:43 - Therefore say I unto you, The kingdom of God

God's visible Kingdom, or Church, upon earth, which up to this time stood in the seed of Abraham.

JFB: Mat 21:43 - shall be taken from you, and given to a nation bringing forth the fruits thereof

That is, the great evangelical community of the faithful, which, after the extrusion of the Jewish nation, would consist chiefly of Gentiles, until "all Israel should be saved" (Rom 11:25-26). This vastly important statement is given by Matthew only.

JFB: Mat 21:44 - And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder

The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (Isa 8:15). They were sustaining great spiritual hurt; but soon that Stone should "fall upon them" and "grind them to powder" (Dan 2:34-35; Zec 12:2) --in their corporate capacity, in the tremendous destruction of Jerusalem, but personally, as unbelievers, in a more awful sense still.

JFB: Mat 21:45 - And when the chief priests and Pharisees had heard his parables

Referring to that of the Two Sons and this one of the Wicked Husbandmen.

they perceived that he spake of them.

JFB: Mat 21:46 - But when they sought to lay hands on him

Which Luke (Luk 20:19) says they did "the same hour," hardly able to restrain their rage.

JFB: Mat 21:46 - they feared the multitude

Rather, "the multitudes."

JFB: Mat 21:46 - because they took him for a prophet

Just as they feared to say John's baptism was of men, because the masses took him for a prophet (Mat 21:26). Miserable creatures! So, for this time, "they left Him and went their way" (Mar 12:12).

Clarke: Mat 21:1 - Bethphage

Bethphage - A place on the west declivity of Mount Olivet, from which it is thought the whole declivity and part of the valley took their name. It is supposed to have derived its name from the fig-trees which grew there; בית beeth , signifying a region as well as a house, and פג phag , a green fig.

Clarke: Mat 21:2 - Ye shall find an ass tied, and a colt

Ye shall find an ass tied, and a colt - Asses and mules were in common use in Palestine: horses were seldom to be met with. Our blessed Lord takes every opportunity to convince his disciples that nothing was hidden from him: he informs them of the most minute occurrence; and manifested his power over the heart in disposing the owner to permit the ass to be taken away.

Clarke: Mat 21:3 - The Lord (the proprietor of all things) hath need of them

The Lord (the proprietor of all things) hath need of them - Jesus is continually humbling himself, to show us how odious pride is in the sight of God: but in his humility he is ever giving proofs of his almighty power, that the belief of his divinity may be established.

Clarke: Mat 21:4 - All this was done

All this was done - The word all, in this clause, is omitted by some MSS., versions, and fathers

Clarke: Mat 21:4 - Which was spoken

Which was spoken - The Spirit of God, which predicted those things that concerned the Messiah, took care to have them literally fulfilled

1.    To show the truth of prophecy in general; and

2.    To designate Christ as the person intended by that prophecy

See the note on Mat 2:23.

Clarke: Mat 21:5 - Tell ye the daughter of Sion

Tell ye the daughter of Sion - The quotation is taken from Zec 9:9, but not in the precise words of the prophet

This entry into Jerusalem has been termed the triumph of Christ. It was indeed the triumph of humility over pride and worldly grandeur; of poverty over affluence; and of meekness and gentleness over rage and malice

He is coming now meek, full of kindness and compassion to those who were plotting his destruction! He comes to deliver up himself into their hands; their king comes to be murdered by his subjects, and to make his death a ransom price for their souls!

Clarke: Mat 21:7 - And put on them their clothes

And put on them their clothes - Thus acknowledging him to be their king, for this was a custom observed by the people when they found that God had appointed a man to the kingdom. When Jehu sat with the captains of the army, and Elisha the prophet came, by the order of God, to anoint him king over Israel, as soon as he came out of the inner chamber into which the prophet had taken him to anoint him, and they knew what was done, every man took his garment, and spread it under him on the top of the steps, and blew the trumpets, saying, "Jehu is king."2Ki 9:13

Clarke: Mat 21:7 - And they set him thereon

And they set him thereon - Και επεκαθισεν επανω αυτων, and he sat upon them; but instead of επανω αυτων, upon Them, the Codex Bezae, seven copies of the Itala, some copies of the Vulgate, and some others, read επ ’ αυτον, upon him, i.e. the colt. This is most likely to be the true reading; for we can scarcely suppose that he rode upon both by turns, - this would appear childish; or that he rode upon both at once, for this would be absurd. Some say he sat on both; for "the ass that was tied up was an emblem of the Jews bound under the yoke of the law; and the colt that had not been tied represented the Gentiles who were not under the law; and that Jesus Christ’ s sitting on both represented his subjecting the Jews and the Gentiles to the sway of his evangelical scepter."He who can receive this saying, let him receive it.

Clarke: Mat 21:8 - Cut down branches from the trees

Cut down branches from the trees - Carrying palm and other branches was emblematical of victory and success. See 1 Maccabees 13:51; 2 Maccabees 10:7; and Rev 7:9

The rabbins acknowledge that the prophecy in Zechariah refers to the Messiah; so Rab. Tancum, and Yalcut Rubeni has a strange story about the ass. "This ass is the colt of that ass which was created in the twilight of the sixth day. This is the ass which Abraham found when he went to sacrifice his son. This is the ass on which Moses rode when he went to Egypt; and this is the ass on which the Messiah shall ride."Some of the Jews seem to think that the zebra is intended; for according to Bab. Sanhedr. fol. 98, when Shapoor, king of Persia, said to Rabbi Samuel: "You say your Messiah will come upon an ass; I will send him a noble horse."To which the rabbi replied, "You have not a horse with a hundred spots (query, streaks) like his ass."See Lightfoot and Schoettgen.

Clarke: Mat 21:9 - Hosanna to the son of David

Hosanna to the son of David - When persons applied to the king for help, or for a redress of grievances, they used the word hosanna, or rather from the Hebrew הושיעה נא Hoshiah Na ! Save now! or, Save, we beseech thee! - redress our grievances, and give us help from oppression! Thus both the words and actions of the people prove that they acknowledged Christ as their king, and looked to him for deliverance. How easily might he have assumed the sovereignty at this time, had he been so disposed! For instances of the use of this form of speech, see 2Sa 14:4; 2Ki 6:26; Psa 118:25

Clarke: Mat 21:9 - Son of David

Son of David - A well-known epithet of the Messiah. He who cometh in the name, etc. He who comes in the name and authority of the Most High

Clarke: Mat 21:9 - Hosanna in the highest

Hosanna in the highest - Either meaning, Let the heavenly hosts join with us in magnifying this august Being! - or, Let the utmost degrees of hosanna, of salvation, and deliverance, be communicated to thy people! Probably there is an allusion here to the custom of the Jews in the feast of tabernacles. During the first seven days of that feast, they went once round the altar, each day, with palm and other branches in their hands, singing Hosanna: but on the eighth day of that feast they walked seven times round the altar, singing the hosanna; and this was termed the hosanna rabba , the Great hosanna: i.e. Assist with the greatest succor. Probably answering to the τοις υψιστοις of the evangelist, for on this day they beg the most speedy and powerful help against their enemies, and likewise pray for a prosperous and fruitful year. See Stehlin’ s Jewish Traditions, vol. ii. p. 322.

Clarke: Mat 21:10 - All the city was moved

All the city was moved - Or, the whole city was in motion. Εσεισθη, was in a tumult - they saw and heard plainly that the multitude had proclaimed Christ king, and Messiah. Who is this? Who is accounted worthy of this honor?

Clarke: Mat 21:11 - This is Jesus The Prophet

This is Jesus The Prophet - Ο προφητης That prophet whom Moses spoke of, Deu 18:18. I will raise them up a prophet - like unto thee, etc. Every expression of the multitude plainly intimated that they fully received our blessed Lord as the promised Messiah. - How strange is it that these same people (if the creatures of the high priest be not only intended) should, about five days after, change their hosannas for, Away with him! crucify him! crucify him! How fickle is the multitude! Even when they get right, there is but little hope that they will continue so long.

Clarke: Mat 21:12 - Jesus went into the temple of God, etc.

Jesus went into the temple of God, etc. - " Avarice,"says one, "covered with the veil of religion, is one of those things on which Christ looks with the greatest indignation in his Church. Merchandize of holy things, simoniacal presentations, fraudulent exchanges, a mercenary spirit in sacred functions; ecclesiastical employments obtained by flattery, service, or attendance, or by any thing which is instead of money; collations, nominations, and elections made through any other motive than the glory of God; these are all fatal and damnable profanations, of which those in the temple were only a shadow."Quesnel

Clarke: Mat 21:12 - Money-changers

Money-changers - Persons who furnished the Jews and proselytes who came from other countries, with the current coin of Judea, in exchange for their own.

Clarke: Mat 21:13 - My house shall be called the house of prayer

My house shall be called the house of prayer - This is taken from Isa 56:7

Clarke: Mat 21:13 - But ye have made it a den of thieves

But ye have made it a den of thieves - This is taken from Jer 7:11

Our Lord alludes here to those dens and caves in Judea, in which the public robbers either hid or kept themselves fortified

They who are placed in the Church of Christ to serve souls, and do it not, and they who enjoy the revenues of the Church, and neglect the service of it, are thieves and robbers in more senses than one

Our Lord is represented here as purifying his temple; and this we may judge he did in reference to his true temple, the Church, to show that nothing that was worldly or unholy should have any place among his followers, or in that heart in which he should condescend to dwell. It is marvellous that these interested, vile men did not raise a mob against him: but it is probable they were overawed by the Divine power, or, seeing the multitudes on the side of Christ, they were afraid to molest him. I knew a case something similar to this, which did not succeed so well. A very pious clergyman of my acquaintance, observing a woman keeping a public standing to sell nuts, gingerbread, etc., at the very porch of his Church, on the Lord’ s day, "desired her to remove thence, and not defile the house of God, while she profaned the Sabbath of the Lord."She paid no attention to him. He warned her the next Sabbath, but still to no purpose. Going in one Lord’ s day to preach, and finding her still in the very entrance, with her stall, he overthrew the stall, and scattered the stuff into the street. He was shortly after summoned to appear before the royal court, which, to its eternal reproach, condemned the action, and fined the man of God in a considerable sum of money!

Clarke: Mat 21:14 - The blind and the lame came

The blind and the lame came - Having condemned the profane use of the temple, he now shows the proper use of it. It is a house of prayer, where God is to manifest his goodness and power in giving sight to the spiritually blind, and feet to the lame. The Church or chapel in which the blind and the lame are not healed has no Christ in it, and is not worthy of attendance.

Clarke: Mat 21:15 - The chief priests - were sore displeased

The chief priests - were sore displeased - Or, were incensed. Incensed at what! At the purification of the profaned temple! This was a work they should have done themselves, but for which they had neither grace nor influence; and their pride and jealousy will not suffer them to permit others to do it. Strange as it may appear, the priesthood itself, in all corrupt times, has been ever the most forward to prevent a reform in the Church. Was it because they were conscious that a reformer would find them no better than money-changers in, and profaners of, the house of God, and that they and their system must be overturned, if the true worship of God were restored! Let him who is concerned answer this to his conscience.

Clarke: Mat 21:16 - Out of the mouth of babes

Out of the mouth of babes - The eighth Psalm, out of which these words are quoted, is applied to Jesus Christ in three other places in the new covenant, 1Co 15:27; Eph 1:22; Heb 2:6. Which proves it to be merely a prophetic psalm, relating to the Messiah

It was a common thing among the Jews for the children to be employed in public acclamations; and thus they were accustomed to hail their celebrated rabbins. This shouting of the children was therefore no strange thing in the land: only they were exasperated, because a person was celebrated against whom they had a rooted hatred. As to the prophecy that foretold this, they regarded it not. Some imagine that babes and sucklings in the prophecy have a much more extensive meaning, and refer also to the first preachers of the Gospel of Christ.

Clarke: Mat 21:17 - And he left them ( καταλιπων, finally leaving them) and went - into Bethany; and he lodged there

And he left them ( καταλιπων, finally leaving them) and went - into Bethany; and he lodged there - Bethany was a village about two miles distant from Jerusalem, by Mount Olivet, Joh 11:18; and it is remarkable that from this day till his death, which happened about six days after, he spent not one night in Jerusalem, but went every evening to Bethany, and returned to the city each morning. See Luk 21:37; Luk 22:39; Joh 8:1, Joh 8:2. They were about to murder the Lord of glory; and the true light, which they had rejected, is now departing from them

Clarke: Mat 21:17 - Lodged there

Lodged there - Not merely to avoid the snares laid for him by those bad men, but to take away all suspicion of his affecting the regal power. To the end of this verse is added by the Saxon, And taught them of the kingdom of God . This same reading is found in some MSS., Missals, and one copy of the Itala. It appears also in Wickliff, and my old folio English MS. Bible, and taugt hem of the kyngdom of God ; and in two MS. copies of the Vulgate, in my possession: one, duodecimo, very fairly written, in 1300; the other a large folio, probably written in the 11th or 12th century, in which the words are, Ibique docebat eos de regno Dei . And There he taught them concerning the kingdom of God.

Clarke: Mat 21:18 - Now in the morning, as he returned into the city

Now in the morning, as he returned into the city - Which was his custom from the time he wholly left Jerusalem, spending only the day time teaching in the temple; see Mat 21:17. This was probably on Thursday, the 12th day of the month Nisan

Clarke: Mat 21:18 - He hungered

He hungered - Probably neither he, nor his disciples, had any thing but what they got from public charity; and the hand of that seems to have been cold at this time.

Clarke: Mat 21:19 - He saw a fig tree in the way

He saw a fig tree in the way - Επι της οδου, By the road side. As this fig tree was by the way side, it was no private property; and on this account our Lord, or any other traveler, had a right to take of its fruit. For a full explanation of this difficult passage, relative to this emblematic fig tree, see on Mar 11:13 (note), etc

Clarke: Mat 21:19 - Let no fruit grow on thee

Let no fruit grow on thee - Can a professor, who affords Christ nothing but barren words and wishes, expect any thing but his malediction? When the soul continues in unfruitfulness, the influences of grace are removed, and then the tree speedily withers from the very root.

Clarke: Mat 21:20 - How soon is the fig tree withered away!

How soon is the fig tree withered away! - We often say to our neighbors, "How suddenly this man died! Who could have expected it so soon?"But who takes warning by these examples? What we say to-day of Others, may be said to-morrow of Ourselves. Be ye also ready! Lord, increase our faith!

Clarke: Mat 21:21 - If ye have faith, and doubt not

If ye have faith, and doubt not - See on Mat 17:20 (note). Removing mountains, and rooting up of mountains, are phrases very generally used to signify the removing or conquering great difficulties - getting through perplexities. So, many of the rabbins are termed rooters up of mountains, because they were dexterous in removing difficulties, solving cases of conscience, etc. In this sense our Lord’ s words are to be understood. He that has faith will get through every difficulty and perplexity; mountains shall become molehills or plains before him. The saying is neither to be taken in its literal sense, nor is it hyperbolical: it is a proverbial form of speech, which no Jew could misunderstand, and with which no Christian ought to be puzzled.

Clarke: Mat 21:22 - All things - ye shall ask in prayer, believing

All things - ye shall ask in prayer, believing - In order to get salvation, there must be

1.    a conviction of the want of it: this begets

2.    prayer, or warm desires, in the heart: the

3.    the person asks, i.e. makes use of words expressive of his wants and wishes

4.    believes the word of promise, relative to the fulfillment of his wants: an

5.    receives, according to the merciful promise of God, the salvation which his soul requires.

Clarke: Mat 21:23 - By what authority doest thou these things?

By what authority doest thou these things? - The things which the chief priests allude to, were his receiving the acclamations of the people as the promised Messiah, his casting the traders out of the temple, and his teaching the people publicly in it

Clarke: Mat 21:23 - Who gave thee this authority?

Who gave thee this authority? - Not them: for, like many of their successors, they were neither teachers nor cleansers; though they had the name and the profits of the place.

Clarke: Mat 21:24 - I also will ask you one thing

I also will ask you one thing - Our Lord was certainly under no obligation to answer their question: he had already given them such proofs of his Divine mission as could not possibly be exceeded, in the miracles which he wrought before their eyes, and before all Judea; and, as they would not credit him on this evidence, it would have been in vain to have expected their acknowledgment of him on any profession he would make.

Clarke: Mat 21:25 - The baptism of John

The baptism of John - Had John a Divine commission or not, for his baptism and preaching? Our Lord here takes the wise in their own cunning. He knew the estimation John was in among the people; and he plainly saw that, if they gave any answer at all, they must convict themselves: and so they saw, when they came to examine the question. See Mat 21:25, Mat 21:26.

Clarke: Mat 21:27 - We cannot tell

We cannot tell - Simplicity gives a wonderful confidence and peace of mind; but double dealing causes a thousand inquietudes and troubles. Let a man do his utmost to conceal in his own heart the evidence he has of truth and innocence, to countenance his not yielding to it; God, who sees the heart, will, in the light of the last day, produce it as a witness against him, and make it his judge

We cannot tell, said they; which, in the words of truth, should have been, We will not tell, for we will not have this man for the Messiah: because, if we acknowledge John as his forerunner, we must, of necessity, receive Jesus as the Christ

They who are engaged against the truth are abandoned to the spirit of falsity, and scruple not at a lie. Pharisaical pride, according to its different interests, either pretends to know every thing, or affects to know nothing. Among such, we may meet with numerous instances of arrogance and affected humility. God often hides from the wise and prudent what he reveals unto babes; for, when they use their wisdom only to invent the most plausible excuses for rejecting the truth when it comes to them, it is but just that they should be punished with that ignorance to which, in their own defense, they are obliged to have recourse.

Clarke: Mat 21:28 - A certain man had two sons

A certain man had two sons - Under the emblem of these two sons, one of whom was a libertine, disobedient, and insolent, but who afterwards thought on his ways, and returned to his duty; and the second, a hypocrite, who promised all, and did nothing; our Lord points out, on the one hand, the tax-gatherers and sinners of all descriptions, who, convicted by the preaching of John and that of Christ, turned away from their iniquities and embraced the Gospel; and, on the other hand, the scribes, Pharisees, and self-righteous people, who, pretending a zeal for the law, would not receive the salvation of the Gospel.

Clarke: Mat 21:29 - I will not

I will not - This is the general reply of every sinner to the invitations of God; and, in it, the Most High is treated without ceremony or respect. They only are safe who persist not in the denial.

Clarke: Mat 21:30 - I go, sir

I go, sir - This is all respect, complaisance, and professed, obedience; but he went not: he promised well, but did not perform. What a multitude of such are in the world, professing to know God, but denying him in their works! Alas! what will such professions avail, when God comes to take away the soul?

Clarke: Mat 21:31 - The publicans and the harlots

The publicans and the harlots - In all their former conduct they had said No. Now they yield to the voice of truth when they hear it, and enter into the kingdom, embracing the salvation brought to them in the Gospel. The others, who had been always professing the most ready and willing obedience, and who pretended to be waiting for the kingdom of God, did not receive it when it came, but rather chose, while making the best professions, to continue members of the synagogue of Satan.

Clarke: Mat 21:32 - John came unto you in the way of righteousness

John came unto you in the way of righteousness - Proclaiming the truth, and living agreeably to it. Or, John came unto you, who are in the way of righteousness. This seems rather to be the true meaning and construction of this passage. The Jews are here distinguished from the Gentiles. The former were in the way of righteousness, had the revelation of God, and the ordinances of justice established among them; the latter were in the way of unrighteousness, without the Divine revelation, and iniquitous in all their conduct: John came to both, preaching the doctrine of repentance, and proclaiming Jesus the Christ. To say that it was John who came in the way of righteousness, and that to him the words refer, is, in my opinion, saying nothing; for this was necessarily implied: as he professed to come from God, he must not only preach righteousness, but walk in it

It is very difficult to get a worldly minded and self-righteous man brought to Christ. Examples signify little to him. Urge the example of an eminent saint, he is discouraged at it. Show him a profligate sinner converted to God, him he is ashamed to own and follow; and, as to the conduct of the generality of the followers of Christ, it is not striking enough to impress him. John, and Christ, and the apostles preach; but, to multitudes, all is in vain.

Clarke: Mat 21:33 - There was a certain householder

There was a certain householder - Let us endeavor to find out a general and practical meaning for this parable. A householder - the Supreme Being. The family - the Jewish nation. The vineyard - the city of Jerusalem. The fence - the Divine protection. The wine-press - the law and sacrificial rites. The tower - the temple, in which the Divine presence was manifested. The husbandmen - the priests and doctors of the law. Went from home - entrusted the cultivation of the vineyard to the priests, etc., with the utmost confidence; as a man would do who had the most trusty servants, and was obliged to absent himself from home for a certain time. Our Lord takes this parable from Isa 5:1, etc.; but whether our blessed Redeemer quote from the law, the prophets, or the rabbins, he reserves the liberty to himself to beautify the whole, and render it more pertinent

Some apply this parable also to Christianity, thus: - The master or father - our blessed Lord. The family - professing Christians in general. The vineyard - the true Church, or assembly of the faithful. The hedge - the true faith, which keeps the sacred assembly enclosed and defended from the errors of heathenism and false Christianity. The wine-press - the atonement made by the sacrifice of Christ, typified by the sacrifices under the law. The tower - the promises of the Divine presence and protection. The husbandmen - the apostles and all their successors in the ministry. The going from home - the ascension to heaven. But this parable cannot go on all fours in the Christian cause, as any one may see. In the ease of the husbandmen, especially it is applicable; unless we suppose our Lord intended such as those inquisitorial Bonners, who always persecuted the true ministers of Christ, and consequently Christ himself in his members; and to these may be added the whole train of St. Bartholomew Ejectors, and all the fire and faggot men of a certain Church, who think they do God service by murdering his saints. But let the persecuted take courage: Jesus Christ will come back shortly; and then he will miserably destroy those wicked men: indeed, he has done so already to several, and let out his vineyard to more faithful husbandmen

Clarke: Mat 21:33 - Digged a wine-press

Digged a wine-press - Ωρυξε ληνον . St. Mark has υποληνιον, the pit under the press, into which the liquor ran, when squeezed out of the fruit by the press.

Clarke: Mat 21:34 - He sent his servants

He sent his servants - Prophets, which, from time to time, he sent to the Jewish nation to call both priests and people back to the purity of his holy religion

Clarke: Mat 21:34 - Receive the fruits of it

Receive the fruits of it - Alluding to the ancient custom of paying the rent of a farm in kind; that is, by a part of the produce of the farm. This custom anciently prevailed in most nations; and still prevails in the highlands of Scotland, and in some other places. The Boldon book, a survey made of the state of the bishopric of Durham in 1183, shows how much of the rents was paid in cows, sheep, pigs, fowls, eggs, etc., the remaining part being made up chiefly by manual labor.

Clarke: Mat 21:35 - Beat one

Beat one - Εδειραν, took his skin off, flayed him: probably alluding to some who had been excessively scourged

Clarke: Mat 21:35 - Killed another, etc.

Killed another, etc. - Rid themselves of the true witnesses of God by a variety of persecutions.

Clarke: Mat 21:36 - Other servants

Other servants - There is not a moment in which God does not shower down his gifts upon men, and require the fruit of them. Various instruments are used to bring sinners to God. There are prophets, apostles, pastors, teachers: some with his gift after this manner, and some after that. The true disciples of Christ have been persecuted in all ages, and the greatest share of the persecution has fallen upon the ministers of his religion; for there have always been good and bad husbandmen, and the latter have persecuted the former

Clarke: Mat 21:36 - More than the first

More than the first - Or, more honorable, so I think πλειονας should be translated; for, as the fullness of the time approached, each prophet more clearly and fully pointed out the coming of Christ

Our translation, which says, more than the first, conveys no meaning at all. Πλειον is the meaning I have given it above, in Mat 6:25. πλειον της τροφης, of More Value than food; and in Num 22:15 πλειους και εντιμοτερους, persons higher in dignity and office.

Clarke: Mat 21:37 - Last of all he sent - his son

Last of all he sent - his son - This requires no comment. Our Lord plainly means himself

Clarke: Mat 21:37 - They will reverence

They will reverence - Εντραπησονται, they will reflect upon their conduct and blush for shame because of it, when they see my son. So the Syric and Persic.

Clarke: Mat 21:38 - Said among themselves

Said among themselves - Alluding to the conspiracies which were then forming against the life of our blessed Lord, in the councils of the Jewish elders and chief priests. See Mat 27:1.

Clarke: Mat 21:39 - Cast him out of the vineyard

Cast him out of the vineyard - Utterly rejected the counsel of God against themselves; and would neither acknowledge the authority of Christ, nor submit to his teaching. What a strange and unaccountable case is this! - a sinner, to enjoy a little longer his false peace, and the gratification of his sinful appetites, rejects Jesus, and persecutes that Gospel which troubles his sinful repose.

Clarke: Mat 21:41 - He will miserably destroy those wicked men

He will miserably destroy those wicked men - So, according to this evangelist, our Lord caused them to pass that sentence of destruction upon themselves which was literally executed about forty years after. But Luke relates it differently: according to him, they said μη γενοιτο, God forbid! The Codex Leicestrensis omits οι λεγουσιν, they say; so that the following words appear to be spoken by our Lord. Michaelis supposes that in the Hebrew original the word was ויאמר waiomer , he said; for which the Greek translator might have read ויאמרו waiomeru , they said.

Clarke: Mat 21:42 - The stone

The stone - R. Solom. Jarchi, on Mic 5:1-15, says, this stone means the Messiah, אכן משיח : Abarbanel is of the same opinion. This seems to have been originally spoken of David who was at first rejected by the Jewish rulers, but was afterwards chosen by the Lord to be the great ruler of his people Israel. The quotation is taken from Psa 118:22

As the Church is represented in Scripture under the name of the temple and house of God, in allusion to the temple of Jerusalem, which was a type of it, 1Co 3:16; Heb 3:6; 1Pe 2:5; so Jesus Christ is represented as the foundation on which this edifice is laid, 1Co 3:11; Eph 2:20, Eph 2:21

Clarke: Mat 21:42 - The builders

The builders - The chief priests and elders of the people, with the doctors of the law

Clarke: Mat 21:42 - Rejected

Rejected - An expression borrowed from masons, who, finding a stone, which being tried in a particular place, and appearing improper for it, is thrown aside, and another taken; however, at last, it may happen that the very stone which had been before rejected, may be found the most suitable as the head stone of the corner

This passage, as applied by our Lord to himself, contains an abridgment of the whole doctrine of the Gospel

1.    The Lord’ s peculiar work is astonishingly manifested in the mission of Jesus Christ

2.    He, being rejected and crucified by the Jews, became an atonement for the sin of the world

3.    He was raised again from the dead, a proof of his conquest over death and sin, and a pledge of immortality to his followers

4.    He was constituted the foundation on which the salvation of mankind rests, and the corner stone which unites Jews and Gentiles, beautifies, strengthens, and completes the whole building, as the head stone, or uppermost stone in the corner does the whole edifice

5.    He is hereby rendered the object of the joy and admiration of all his followers and the glory of man. This was done by the Lord, and is marvellous in our eyes.

Clarke: Mat 21:43 - Therefore say I

Therefore say I - Thus showing them, that to them alone the parable belonged. The kingdom of God shall be taken from you - the Gospel shall be taken from you, and given to the Gentiles, who will receive it, and bring forth fruit to the glory of God

Clarke: Mat 21:43 - Bringing forth the fruits

Bringing forth the fruits - As in Mat 21:34 an allusion is made to paying the landlord in kind, so here the Gentiles are represented as paying God thus. The returns which He expects for his grace are the fruits of grace; nothing can ever be acceptable in the sight of God that does not spring from himself.

Clarke: Mat 21:44

The 44th verse should certainly come before Mat 21:43, otherwise the narration is not consecutive

Mat 21:42. The stone which the builders rejected, is become the head of the corner, etc. Mat 21:44. Whosoever shall fall on this stone shall be broken, etc. This is an allusion to the punishment of stoning among the Jews. The place of stoning was twice as high as a man; while standing on this, one of the witnesses struck the culprit on the loins, so that he fell over this scaffold; if he died by the stroke and fall, well; if not, the other witness threw a stone upon his heart, and despatched him. That stone thrown on the culprit was, in some cases, as much as two men could lift up. Tract Sanhed. and Bab. Gemara, and Lightfoot. See also the note on Joh 8:7 (note)

He, whether Jew or Gentile, who shall not believe in the Son of God, shall suffer grievously in consequence; but on whomsoever the stone (Jesus Christ) falls in the way of judgment, he shall be ground to powder, λικμησει αυτον - it shall make him so small as to render him capable of being dispersed as chaff by the wind. This seems to allude, not only to the dreadful crushing of the Jewish state by the Romans, but also to that general dispersion of the Jews through all the nations of the world, which continues to the present day. This whole verse is wanting in the Codex Bezae, one other, five copies of the Itala, and Origen; but it is found in the parallel place, Luk 20:18, and seems to have been quoted from Isa 8:14, Isa 8:15. He shall be for a Stone of Stumbling, and for a Rock of Offence to both the houses of Israel - and many among them shall Stumble and Fall, and be Broken.

Clarke: Mat 21:45 - The chief priests - perceived that he spoke of them

The chief priests - perceived that he spoke of them - The most wholesome advice passes for an affront with those who have shut their hearts against the truth. When that which should lead to repentance only kindles the flame of malice and revenge, there is but little hope of the salvation of such persons.

Clarke: Mat 21:46 - They sought to lay hands on him, they feared the multitude

They sought to lay hands on him, they feared the multitude - Restraining and preventing grace is an excellent blessing, particularly where it leads to repentance and salvation; but he who abstains from certain evils, only through fear of scandal or punishment, has already committed them in his heart, and is guilty before God. The intrepidity of our Lord is worthy of admiration and imitation; in the very face of his most inveterate enemies, he bears a noble testimony to the truth, reproves their iniquities, denounces the Divine judgments, and, in the very teeth of destruction, braves danger and death! A true minister of Christ fears nothing but God, when his glory is concerned: a hireling fears every thing, except Him whom he ought to fear

This last journey of our Lord to Jerusalem is a subject of great importance; it is mentioned by all the four evangelists, and has been a subject of criticism and cavil to some unsanctified minds. He has been accused of "attempting, by this method, to feel how far the populace were disposed to favor his pretensions in establishing himself as a king in the land; or, at least, by his conduct in this business, he gave much cause for popular seditions."Every circumstance in the case refutes this calumny

1.    His whole conduct had proved that his kingdom was not of this world, and that he sought not the honor that cometh from man

2.    He had in a very explicit manner foretold his own premature death, and particularly at this time

3.    It is evident, from what he had said to his disciples, that he went up to Jerusalem at this time for the express purpose of being sacrificed, and not of erecting a secular kingdom

4.    What he did at this time was to fulfill a declaration of God delivered by two prophets, upwards of 700 years before, relative to his lowliness, poverty, and total deadness to all secular rule and pomp. See Isa 62:11; Zec 9:9

5.    All the time he spent now in Jerusalem, which was about five days, he spent in teaching, precisely in the same way he had done for three years past; nor do we find that he uttered one maxim dissimilar to what he formerly taught, or said a word calculated to produce any sensation on the hearts of the populace, but that of piety towards God; and in the parable of the man and his two sons, the husbandmen and the vineyard, he spoke in such a way to the rulers of the people as to show that he knew they were plotting his destruction; and that, far from fleeing from the face of danger, or strengthening his party against his enemies, he was come to wait at the foot of the altar till his blood should be poured out for the sin of the world

6.    Had he affected any thing of a secular kind, he had now the fairest opportunity to accomplish his designs. The people had already received him as Jesus the prophet; now they acknowledge him as the Christ or Messiah, and sing the hosannah to him, as immediately appointed by Heaven to be their deliverer

7.    Though, with the character of the Messiah, the Jews had connected that of secular royalty, and they now, by spreading their clothes in the way, strewing branches, etc., treat him as a royal person, and one appointed to govern the kingdom; yet of this he appears to take no notice, farther than to show that an important prophecy was thus fulfilled: he went as usual into the temple, taught the people pure and spiritual truths, withdrew at night from the city, lodged in private at Mount Olivet; and thus most studiously and unequivocally showed that his sole aim was to call the people back to purity and holiness, and prepare them for that kingdom of righteousness, peace, and joy in the Holy Ghost, which he was about, by his passion, death, resurrection, ascension, and the mission of the Holy Spirit, to set up in the earth

8.    Could a person who worked such miracles as he was in the daily habit of working-miracles which proved he possessed unlimited power and unerring wisdom, need subterfuges, or a colouring for any design he wished to accomplish? He had only to put forth that power essentially resident in himself, and all resistance to his will must be annihilated. In short, every circumstance of the case shows at once the calumny and absurdity of the charge. But, instead of lessening, or tendering suspicious this or any other part of our Lord’ s conduct, it shows the whole in a more luminous and glorious point of view; and thus the wrath of man praises him

9.    That he was a king, that he was born of a woman and came into the world for this very purpose, he took every occasion to declare; but all these declarations showed that his kingdom was spiritual: he would not even interfere with the duty of the civil magistrate to induce an avaricious brother to do justice to the rest of the family, Luk 12:13, when probably a few words from such an authority would have been sufficient to have settled the business; yet to prevent all suspicion, and to remove every cause for offense, he absolutely refused to interfere, and took occasion from the very circumstance to declaim against secular views, covetousness, and worldly ambition! O how groundless does every part of his conduct prove this charge of secular ambition to be! Such was the spirit of the Master: such must be the spirit of the disciple. He that will reign with Christ, must be humbled and suffer with him. This is the royal road. The love of the world, in its power and honors, is as inconsistent with the spirit of the Gospel as the love of the grossest vice. If any man love the world, the love of the Father is not in him. Reader, take occasion from this refuted calumny, to imitate thy Lord in the spirituality of his life, to pass through things temporal so as not to lose those that are eternal, that thou mayest reign with him in the glory of his kingdom. Amen.

Calvin: Mat 21:1 - Then Jesus sent two disciples

Mat 21:1.Then Jesus sent two disciples Jesus sends his disciples to bring an ass to him, not because he was wearied with the journey, but for a different reason; for, in consequence of the time of his death being at hand, he intended to show, by a solemn performance, what was the nature of his kingdom. He had begun, indeed, to do this at his baptism, but it remained that this demonstration should be given by him towards the end of his calling: for why did he hitherto refrain from the title of King, and now at length openly declare himself to be a King, but because he is not far from the end of his course? ⁷¹⁰ So then, as his removal to heaven was at hand, he intended to commence his reign openly on earth.

This would have been a ridiculous display, if it had not been in accordance with the prediction of Zechariah, (Zec 9:9.) In order to lay claim to the honors of royalty, he enters Jerusalem, riding an ass. A magnificent display, truly! more especially when the ass was borrowed from some person, and when the want of a saddle and of accouterments compelled the disciples to throw their garments on it, which was mark of mean and disgraceful poverty. He is attended, I admit, by a large retinue; but of what sort of people? Of those who had hastily assembled from the neighboring villages. Sounds of loud and joyful welcome are heard; ⁷¹¹ but from whom? From the very poorest, and from those who belong to the despised multitude. One might think, therefore, that he intentionally exposed himself to the ridicule of all. But as he had two things to do at the same time, — as he had to exhibit some proof of his kingdom, and to show that it does not resemble earthly kingdoms, and does not consist of the fading riches of this world, it was altogether necessary for him to take this method.

To wicked men, no doubt, this might be very unacceptable, had not God long before testified by his Prophet that such would be the king who would come to restore the salvation of his people. In order, therefore, that the mean aspect of Christ may not hinder us from perceiving in this exhibition, ⁷¹² his spiritual kingdom, let us keep before our eyes the heavenly prediction, by which God conferred more honor on his Son under the revolting aspect of a beggar, than if he had been decorated with all the dazzling ornaments of kings. Without this seasoning, we shall never have any relish for this history; and therefore there is great weight in the words of Matthew, when he says, that the prediction of the Prophet was fulfilled ⁷¹³ Perceiving that it was hardly possible that men, who are too much devoted to wealth and splendor, should derive any advantage from this narrative, when viewed according to the feeling of the flesh, he leads them away from the simple contemplation of the fact to the consideration of the prophecy.

Calvin: Mat 21:2 - Go into the village // And immediately you will find

2.Go into the village As he was at Bethany, he did not ask for an ass to relieve the fatigue of traveling; for he could easily have performed the rest of the journey on foot. ⁷¹⁴ But as kings are wont to ascend their chariots, from which they may be easily seen, so the Lord intended to turn the eyes of the people on himself, and to place some mark of approbation on the applauses of his followers, lest any might think that he unwillingly received the honor of a king. ⁷¹⁵

From what place he ordered the ass to be brought is uncertain, except, what may naturally be inferred, that it was some village adjoining to the city; for the allegorical exposition of it, which some give, as applying to Jerusalem, is ridiculous. Not a whit more admissible is the allegory which certain persons have contrived about the ass and the colt “The she-ass,” they tell us, “is a figure of the Jewish nation, which had been long subdued, and accustomed to the yoke of the Law. The Gentiles, again, are represented by the colt, on which no man ever sat. Christ sat first on the ass for this reason, that it was proper for him to begin with the Jews; and afterwards he passed over to the colt, because he was appointed to govern the Gentiles also in the second place.” And indeed Matthew appears to say that he rode on both of them; but as instances of Synecdoche occur frequently in Scripture, we need not wonder if he mentions two instead of one. From the other Evangelists it appears manifestly that the colt only was used by Christ; and all doubt is removed by Zechariah, (Zec 9:9,)who twice repeats the same thing, according to the ordinary custom of the Hebrew language. ⁷¹⁶

And immediately you will find That the disciples may feel no hesitation about immediate compliance, our Lord anticipates and replies to their questions. First, he explains that he does not send them away at random, and this he does by saying that, at the very entrance into the village, they will find an ass-colt with its mother; and, secondly, that nobody will hinder them from leading him away, if they only reply that He hath need of him In this way he proved his Divinity; for both to know absent matters, and to bend the hearts of men to compliance, ⁷¹⁷ belonged to God alone. It was, no doubt, possible that the owner of the ass, entertaining no unfavorable opinion of Christ, would cheerfully grant it; but to foresee if he would be at home, if it would then be convenient for him, or if he would place confidence in unknown persons, was not in the power of a mortal man. Again, as Christ strengthens the disciples, that they may be more ready to obey, so we see how they, on the other hand, yield submission. The result shows that the whole of this affair was directed by God.

Calvin: Mat 21:5 - Say to the daughter of Zion

5.Say to the daughter of Zion This is not found, word for word, in Zechariah; but what God commanded one Prophet to proclaim, the Evangelist justly and appropriately applies to all godly teachers; for the only hope, on which the children of God ought both to build and to rely, was, that the Redeemer would at length come. Accordingly, the Prophet shows that the coming of Christ yields to believers a full and complete ground of joy; for, since God is not reconciled to them in any other way than through the agency of the Mediator, and as it is the same Mediator who delivers his people from all evils, what can there be, apart from him, that is fitted to cheer men ruined by their sins, and oppressed by troubles? And as we must be altogether overwhelmed with grief when Christ is absent, so on the other hand, the Prophet reminds believers that, when the Redeemer is present with them, they ought to be perfectly joyful. Now though he bestows on Christ other commendations — namely, that he is just, and having salvation — Matthew has taken but a single portion, which applied to the object he had in view, which is, that Christ will come, poor or meek; or in other words, that he will be unlike earthly kings, whose apparel is very magnificent and costly. Another mark of poverty is added, that he will ride on an ass, or the foal of an ass; for there can be no doubt that the manner of riding which belongs to the common people is contrasted with royal splendor.

Calvin: Mat 21:6 - And the disciples went

6.And the disciples went It was just now remarked, that the zeal and readiness of the disciples to obey are here mentioned with commendation; for the influence of Christ was not so great, that his name alone would be sufficient to produce an impression on unknown persons; and besides, there was reason to fear that they would be blamed for theft. It is therefore a proof of the deference which they paid to their Master, when they make no reply, but proceed readily towards that place to which he has ordered them to go, relying on his command and promise. Let us also learn by their example to press forward through every kind of difficulty, so as to render to the Lord the obedience which he demands from us; for he will remove obstacles, and open up a path, and will not permit our endeavors to be unavailing.

Calvin: Mat 21:8 - And a very great multitude

8.And a very great multitude Here the Evangelists relate that Christ was acknowledged as a king by the people. It might, indeed, appear to be a ludicrous exhibition, ⁷¹⁸ that a multitude of obscure persons, by cutting down trees, and strawing their garments, bestowed on Christ the empty title of King; but as they did this in good earnest, and as they gave an honest testimony of their reverence, so Christ looked upon them as fit heralds of his kingdom. Nor ought we to wonder at such a beginning, when even in the present day, while sitting at the right hand of the Father, he commissions from the heavenly throne obscure men, by whom his majesty is celebrated in a despicable manner. I do not think it probable that the branches of palm-trees were cut down, as some interpreters conjecture, in accordance with an ancient and solemn rite appointed for that day. On the contrary, it would seem to have been by a sudden movement of the Spirit that this honor was rendered to Christ, when nothing of this nature had been intended by the disciples, whom the rest of the multitude imitated by doing the same thing; for this also may be inferred from the words of Luke.

Calvin: Mat 21:9 - Hosanna to the Son of David // In the name of the Lord // Luke

9.Hosanna to the Son of David This prayer is taken from Psa 118:25. Matthew relates expressly the Hebrew words, in order to inform us, that these applauses were not rashly bestowed on Christ, and that the disciples did not utter without consideration the prayers which came to their lips, but that they followed with reverence the form of prayer, which the Holy Spirit had prescribed to the whole Church by the mouth of the Prophet. For, though he speaks there of his own kingdom, yet there is no reason to doubt that he principally looks, and intends others to look, to the eternal succession, which the Lord had promised to him. He drew up a perpetual form of prayer, which would be observed, even when the wealth of the kingdom was decayed; and therefore it was a prevailing custom, that prayers for the promised redemption were generally presented in these words. And the design of Matthew was, as we have just hinted, to quote in Hebrew a well-known psalm, for the purpose of showing that Christ was acknowledged by the multitude as a Redeemer. The pronunciation of the words, indeed, is somewhat changed; for it ought rather to have been written, Hoshiana, ( הושיע נא ) Save now, we beseech thee; but we know that it is scarcely possible to take a word from one language into another, without making some alteration in the sound. Nor was it only the ancient people whom God enjoined to pray daily for the kingdom of Christ, but the same rule is now laid down for us. And certainly, as it is the will of God to reign only in the person of his Son, when we say, May thy kingdom come, under this petition is conveyed the same thing which is expressed more clearly in the psalm. Besides, when we pray to God to maintain his Son as our King, we acknowledge that this kingdom was not erected by men, and is not upheld by the power of men, but remains invincible through heavenly protection.

In the name of the Lord He is said to come in the name of God, who not only conducts himself, but receives the kingdom, by the command and appointment of God. This may be more certainly inferred from the words of MARK, where another exclamation is added, Blessed be the kingdom of our father David, which cometh in the name of the Lord; for they speak thus in reference to the promises; because the Lord had testified that he would at length be a deliverer of that nation, and had appointed as the means the restoration of the kingdom of David. We see then that the honor of Mediator, from whom the restoration of all things and of salvation was to be expected, is ascribed to Christ. Now as it was mean and uneducated men by whom the kingdom of Christ was called the kingdom of David, let us hence learn that this doctrine was at that time well known, which in the present day appears to many to be forced and harsh, because they are not well acquainted with Scripture.

Luke adds a few words, Peace in heaven, and glory in the highest; ⁷¹⁹ in which there would be no obscurity, were it not that they do not correspond to the song of the angels, (Luk 2:14;) for there the angels ascribe to God glory in heaven, and to men peace on earth; while here both peace and glory are ascribed to God. But there is no contradiction in the meaning; for, though the angels state more distinctly the reason why we ought to sing, Glory to God — namely, because through his mercy men enjoy peace in this world — yet the meaning is the same with what is now declared by the multitude, that there is peace in heaven; for we know that there is no other way in which wretched souls find rest in the world, than by God reconciling himself to them out of heaven.

Calvin: Mat 21:10 - When he entered into Jerusalem

Mat 21:10.When he entered into Jerusalem Matthew says that the city was moved, in order to inform us that the transaction did not take place secretly, or by stealth, but in the presence of all the people, and that the priests and scribes were not ignorant of it. Under this despicable aspect of the flesh the majesty of the Spirit was apparent; for how would they have endured that Christ should be conducted into the city, attended by the splendor of royalty, with so great danger to themselves, if they had not been seized with astonishment? The substance of it therefore is, that Christ’s entrance was not made in a private manner, and that his enemies abstained from opposing it, not because they treated him with contempt, but rather because they were restrained by secret fear; for God had struck them with such alarm, that they dare not make any attempt. At the same time, the Evangelist glances at the careless indifference of the city, and commends the piety of those who have just reached it; for when the inhabitants, on hearing the noise, inquire, Who is this? it is manifest that they do not belong to the number of Christ’s followers.

Calvin: Mat 21:12 - And Jesus entered into the temple

12.And Jesus entered into the temple Though Christ frequently ascended into the temple, and though this abuse continually met his eye, twice only did he stretch out his hand to correct it; once, at the commencement of his embassy, ¹³ and now again, when he was near the end of his course. But though disgraceful and ungodly confusion reigned throughout, and though the temple, with its sacrifices, was devoted to destruction, Christ reckoned it enough to administer twice an open reproof of the profanation of it. Accordingly, when he made himself known as a Teacher and Prophet sent by God, he took upon himself the office of purifying the temple, in order to arouse the Jews, and make them more attentive; and this first narrative is given by John only in the second chapter of his Gospel. But now, towards the end of his course, claiming again for himself the same power, he warns the Jews of the pollutions of the temple, and at the same time points out that a new restoration is at hand.

And yet there is no reason to doubt that he declared himself to be both King and High Priest, who presided over the temple and the worship of God. This ought to be observed, lest any private individual should think himself entitled to act in the same manner. That zeal, indeed, by which Christ was animated to do this, ought to be held in common by all the godly; but lest any one, under the pretense of imitation, should rush forward without authority, we ought to see what our calling demands, and how far we may proceed according to the commandment of God. If the Church of God have contracted any pollutions, all the children of God ought to burn with grief; but as God has not put arms into the hands of all, let private individuals groan, till God bring the remedy. I do acknowledge that they are worse than stupid who are not displeased at the pollution of the temple of God, and that it is not enough for them to be inwardly distressed, if they do not avoid the contagion, and testify with their mouth, whenever an opportunity presents itself, that they desire to see a change for the better. But let those who do not possess public authority oppose by their tongue, which they have at liberty, those vices which they cannot remedy with their hands.

But it is asked, Since Christ saw the temple filled with gross superstitions, why did he only correct one that was light, or, at least, more tolerable than others? I reply, Christ did not intend to restore to the ancient custom all the sacred rites, and did not select greater or smaller abuses for correction, but had only this object in view, to show by one visible token, that God had committed to him the office of purifying the temple, and, at the same time, to point out that the worship of God had been corrupted by a disgraceful and manifest abuse. Pretexts, indeed, were not wanting for that custom of keeping a market, which relieved the people from trouble, that they might not have far to go to find sacrifices; and next, that they might have at hand those pieces of money which any man might choose to offer. Nor was it within the holy place that the money-changers sat, or that animals intended for sacrifice were exposed to sale, but only within the court, to which the designation of the temple is sometimes applied; but as nothing was more at variance with the majesty of the temple, than that a market should be erected there for selling goods, or that bankers should sit there for matters connected with exchange, this profanation was not to be endured. And Christ inveighed against it the more sharply, because it was well known that this custom had been introduced by the avarice of the priests for the sake of dishonest gain. For as one who enters a market well-stocked with various kinds of merchandise, though he does not intend to make a purchase, yet, in consequence of being attracted by what he sees, changes his mind, so the priests spread nets in order to obtain offerings, that they might trick every person out of some gain.

Calvin: Mat 21:13 - It is written // But you have made it a den of robbers

13.It is written Christ quotes two passages taken out of two Prophets; the one from Isa 56:7, and the other from Jer 7:11. What was written by Isaiah agreed with the circumstances of the time; for in that passage is predicted the calling of the Gentiles. Isaiah, therefore, promises that God will grant, not only that the temple shall recover its original splendor, but likewise that all nations shall flow to it, and that the whole world shall agree in true and sincere piety. ¹⁴ He speaks, no doubt, metaphorically; for the spiritual worship of God, which was to exist under the reign of Christ, is shadowed out by the prophets under the figures of the law. Certainly this was never fulfilled, that all nations went up to Jerusalem to worship God; and therefore, when he declares that the temple will be a place of prayer for all nations, this mode of expression is equivalent to saying, that the nations must be gathered into the Church of God, that with one voice they may worship the true God, along with the children of Abraham. But since he mentions the temple, so far as it then was the visible abode of religion, Christ justly reproaches the Jews with having applied it to totally different purposes from those to which it had been dedicated. The meaning therefore is: God intended that this temple should exist till no as a sign on which all his worshippers should fix their eyes; and how base and wicked is it to profane it by thus turning it into a market?

Besides, in the time of Christ, that temple was actually a house of prayer; that is, so long as the Law, with its shadows, remained in force. But it began to be a house of prayer for all nations, when out of it resounded the doctrine of the Gospel, by which the whole world was to be united in one common faith. And though shortly afterwards it was totally overthrown, yet even in the present day the fulfillment of this prophecy is manifest; for, since

out of Zion, went forth the law,
(Isa 2:2; Mic 4:2,)

those who wish to pray aright must look to that beginning. I do acknowledge that there is no distinction of places, for it is the will of the Lord that men should call upon Him everywhere; but as believers, who profess to worship the God of Israel, are said to

speak in the language of Canaan, (Isa 19:18,)

so they are also said to come into the temple, because out of it flowed the true religion. It is likewise the fountain of the waters, which, enlarged to an astonishing degree within a short period, flow in great abundance, and give life to those that drink them, as Ezekiel (Eze 47:9) mentions, ¹⁵ which, going out from the temple, spread, as Zechariah (Zec 14:8) says, from the rising to the setting sun. Though in the present day we make use of temples (or churches) for holding the holy assemblies, yet it is for a different reason; for, since Christ was manifested, no outward representation of him under shadows is held out to us, such as the fathers anciently had under the Law.

It must also be observed, that by the word prayer the prophet expresses the whole worship of God; for, though there was at that time a great variety and abundance of religious rites, yet God intended briefly to show what was the object of all those rites; namely, that they might worship him spiritually, as is more clearly expressed in the fiftieth psalm, where also God comprehends under prayer all the exercises of religion.

But you have made it a den of robbers Christ means that the complaint of Jeremiah (Jer 7:11) applied equally well to his own time, in which the temple was not less corrupted. The prophet directs his reproof against hypocrites, who, through confidence in the temple, allowed themselves greater liberty in sinning. For, as it was the design of God to employ outward symbols, as a sort of rudiments, for instructing the Jews in true religion, so they satisfied themselves with the empty pretense of the temple, as if it were enough to give their attention to outward ceremonies; just as it is customary with hypocrites to

change the truth of God into a lie (Rom 1:25.).

But the prophet exclaims that God is not bound to the temple, or tied to ceremonies, and therefore that they falsely boast of the name of the temple, which they had made a den of robbers. For as robbers in their dens sin with greater hardihood, because they trust that they will escape punishment, so by means of a false covering of godliness hypocrites grow more bold, so that they almost hope to deceive God. Now as the metaphor of a den includes all corruptions, Christ properly applies the passage of the prophet to the present occasion.

Mark adds, that Christ gave orders that no man should carry a vessel through the temple; that is, he did not permit any thing to be seen there that was inconsistent with religious services; for by the word vessel the Hebrews denote any kind of utensil. In short, Christ took away whatever was at variance with the reverence and majesty of the temple.

Calvin: Mat 21:14 - And the blind and lame came to him

14.And the blind and lame came to him That the authority which Christ had claimed for himself out of the usual course might not be suspected of rashness, he supported it by miracles. He therefore cured the blind and lame in the temple, in order to proclaim that the rights and honor of Messiah truly belonged to him; for by these marks the prophets describe him. Hence we again perceive what I hinted a little ago that it is not every one of the people who is called to imitate this action of Christ lest he inconsiderately raise himself to the throne of the Messiah. We ought indeed to believe that the lame and blind, who were cured, were witnesses of the divine power of Christ, as if God, by his voice from heaven, approved what had been proclaimed by the multitude. ¹⁶

Calvin: Mat 21:15 - When the chief priests and scribes saw

15.When the chief priests and scribes saw Luke relates that the Pharisees began to grumble, while he was still on the road. ¹⁷ It was the disciples that were then crying out: the others wished to have them silenced. Christ replied, that it was in vain for them to make opposition; because God would rather make the stones cry out than permit the reign of His Son to be forgotten. It is probable that, as the crying out was not diminished, and as even the children now joined in it, the scribes and priests were roused to still fiercer indignation, and then commenced a new attack on Christ. They appear indirectly to reproach him by alleging that he is desirous to obtain the praises of children.

But we must observe whence their displeasure arose. That it was connected with ungodly malice and outrageous contempt of God is evident from the fact, that his miracles gave them not less uneasiness than the shouts of applause. But I now inquire about some more special reason. What was it that chiefly vexed them? Now we know how eagerly they contended for their authority; for the object to which their zeal carried them was, that the tyranny, which they had once claimed, might continue to be enjoyed by them; and it was no slight diminution of their power, if the people were at liberty to bestow on Christ the title of King. Even in trifling matters they wished their decisions to be regarded as oracles, ¹⁸ so that it might not be permitted to approve or reject any thing but according to their pleasure. They therefore reckon it to be foolish and unreasonable, that the people should confer the title of Messiah on one whom they do not treat with any respect. And certainly, if they had done their duty, it would have been proper for them to direct the whole people, and to go before them as their leaders. For the priests had been appointed, that from their lips all might seek the knowledge of the Law, and, in short, that they might be the messengers and interpreters of the God of armies, (Mal 2:7.) But as they had basely extinguished the light of truth, Christ appropriately replies, that they gain nothing by endeavoring to suppress the doctrine of salvation, for it will rather break out from the stones.

There is likewise an implied admission; for Christ does not deny that it is an unnatural order for the uneducated multitude and children to be the first to magnify with their voice the coming of the Messiah, but as the truth is wickedly suppressed by those who ought to have been its lawful witnesses, it is not wonderful if God raise up others, and — to their shame — make choice of children. Hence we derive no slight consolation; for though wicked men leave no stone unturned for concealing the reign of Christ, we learn from this passage that their efforts are in vain. They hope that, when some of the multitude, that is carrying forward the kingdom of Christ, shall have been put to death, and others shall be silenced by fear, they will gain their object. But God will disappoint them; for He will sooner give mouths and tongues to stones than allow the kingdom of His Son to be without witnesses.

Calvin: Mat 21:16 - And have you never read?

16.And have you never read? The scribes and priests seize on this as an opportunity of calumniating Christ, that he allows himself to be called a King by children; as it is always the custom of wicked people haughtily to despise the mean condition of the disciples of Christ. This malicious design Christ checks by a quotation from David, who makes even infants to be the heralds of the glory of God. Literally the words run,

Out of the mouth of infants and sucklings thou hast founded strength, (Psa 8:2;)

by which David means that, though every tongue were silent, ¹⁹ God needs no other orators to proclaim his power than mere infants, who are still hanging on their mothers’ breasts. In themselves, no doubt, they are silent; but the wonderful providence of God, which shines in them, serves the purpose of splendid and powerful eloquence. For he who considers with himself how the child is formed in the mother’s womb, is nourished there for nine months, afterwards comes into the world, and finds nourishment provided as soon as it is born, must not only acknowledge that God is the Creator of the world, but will be altogether carried away into admiration of Him. ²⁰ Thus the sun and moon, though they are dumb creatures, are said to have a loud and distinct voice for singing the praises of God, (Psa 19:1.) But since the praises of God are heard from the tongue of infants, Christ infers from this, that it is not strange if He cause them to be uttered by children who have already acquired the use of speech.

Calvin: Mat 21:18 - And returning in the morning

18.And returning in the morning Between that solemn entrance of Christ, of which we have spoken, and the day of the Passover, he had passed the night in Bethany; and during the day he appeared in the temple for the purpose of teaching. Matthew and Mark relate what happened during that interval, that Christ, when coming into the city, was hungry, approached a fig-tree, and, having found nothing on it but leaves, cursed it; and that the tree, which had been cursed by his voice, immediately withered. I take for granted that Christ did not pretend hunger, but was actually hungry; for we know that he voluntarily became subject to the infirmities of the flesh, though by nature he was free and exempt from them.

But here lies the difficulty. How was he mistaken in seeking fruit on a tree that had none; more especially, when the season of fruit had not yet arrived? And again, Why was he so fiercely enraged against a harmless tree? But there would be no absurdity in saying, that as man, he did not know ²¹ the kind of tree; though it is possible that he approached it on purpose, with full knowledge of the result. Certainly it was not the fury of passion that led him to curse the tree, (for that would not only have been an unjust, but even a childish and ridiculous revenge;) but as hunger was troublesome to him according to the feeling of the flesh, he determined to overcome it by an opposite affection; that is, by a desire to promote the glory of the Father, as he elsewhere says,

My meat is to do the will of my Father, (Joh 4:34;)

for at that time he was contending both with fatigue and with hunger. I am the more inclined to this conjecture, because hunger gave him an opportunity of performing a miracle and of teaching his disciples. So when he was pressed by hunger, and there was no food at hand, he finds a repast in another way; that is, by promoting the glory of God. He intended, however, to present in this tree an outward sign of the end which awaits hypocrites, and at the same time to expose the emptiness and folly of their ostentation.

Calvin: Mat 21:19 - Let no fruit grow on thee henceforth

19.Let no fruit grow on thee henceforth Let us learn from this what is the meaning of the word curse, namely, that the tree should be condemned to barrenness; as, on the other hand, God blesses, when by his voice he bestows fertility. It appears more clearly from Mark , that the fig-tree did not instantly wither, or, at least, that it was not observed by his disciples, until they saw it next day stripped of leaves. Mark , too, attributes to Peter what Matthew attributes equally to all the disciples; but as Christ replies in the plural number, it may naturally be inferred that one put the question in the name of all.

Calvin: Mat 21:21 - And Jesus answering

21.And Jesus answering The use of the miracle is still farther extended by Christ, in order to excite his disciples to faith and confidence. By Mark , the general exhortation is placed first, to have faith in God; and then follows the promise, that they would obtain by faith whatever they asked from God. To have faith in God means, to expect, and to be fully assured of obtaining, from God whatever we need. But as faith, if we have any, breaks out immediately into prayer, and penetrates into the treasures of the grace of God, which are held out to us in the word, in order to enjoy them, so Christ adds prayer to faith; for if he had only said that we shall have whatever we wish, some would have thought that faith was presumptuous or too careless. And therefore Christ shows that those only are believers who, relying on his goodness and promises, betake themselves to him with humility.

This passage is exceedingly adapted to point out the power and nature of faith; that it is a certainty, relying on the goodness of God, which does not admit of doubt. For Christ does not acknowledge as believers any but those who are fully convinced that God is reconciled to them, and do not doubt that he will give what they ask. Hence we perceive by what a diabolical contrivance the Papists are bewitched, who mingle faith with doubt, and even charge us with foolish presumption, if we venture to appear before God under the conviction of His fatherly regard toward us. But this benefit derived from Christ is that on which Paul chiefly dwells, when he says that

by the faith of him we have boldness
to approach to God with confidence (Eph 3:12).

This passage shows also that the true test of faith lies in prayer. If it be objected, that those prayers are never heard, that mountains should be thrown into the sea, the answer is easy. Christ does not give a loose rein to the wishes of men, that they should desire any thing at their pleasure, when he places prayer after the rule of faith; ²² for in this way the Spirit must of necessity hold all our affections by the bridle of the word of God, and bring them into obedience. Christ demands a firm and undoubting confidence of obtaining an answer; and whence does the human mind obtain that confidence but from the word of God? We now see then that Christ promises nothing to his disciples, unless they keep themselves within the limits of the good pleasure of God.

Calvin: Mat 21:23 - By what authority doest thou these things

Mat 21:23.By what authority doest thou these things As the other schemes and open attempts to attack Christ had not succeeded, the priests and scribes now attempt, by indirect methods, if they may possibly cause him to desist from the practice of teaching. They do not debate with him as to the doctrine itself, whether it was true or not—for already had they often enough attacked him in vain on that question—but they raise a dispute as to his calling and commission. And, indeed, there were plausible grounds; for since a man ought not, of his own accord, to intermeddle either with the honor of priesthood, or with the prophetical office, but ought to wait for the calling of God, much less would any man be at liberty to claim for himself the title of Messiah, unless it were evident that he had been chosen by God; for he must have been appointed, not only by the voice of God, but likewise by an oath, as it is written, (Psa 110:4; Heb 7:21.)

But when the divine majesty of Christ had been attested by so many miracles, they act maliciously and wickedly in inquiring whence he came, as if they had been ignorant of all that he had done. For what could be more unreasonable than that., after seeing the hand of God openly displayed in curing the lame and blind, they should doubt if he were a private individual who had rashly assumed this authority? Besides, more than enough of evidence had been already laid before them., that Christ was sent from heaven., so that nothing was farther from their wish than to approve of the performances of Christ, after having learned that God was the Author of them. They therefore insist on this., that he is not a lawful minister of God, because he had not been chosen by their votes, as if the power had dwelt solely with them. But though they had been the lawful guardians of the Church, still it was monstrous to rise up against God. We now understand why Christ did not make a direct reply to them. It was because they wickedly and shamelessly interrogated him about a matter which was well known.

Calvin: Mat 21:25 - Whence was the baptism of John? // Baptism // But they thought within themselves

25.Whence was the baptism of John? Christ interrogates them about the baptism of John, not only to show that they were unworthy of any authority, because they had despised a holy prophet of God, but also to convict them, by their own reply, of having impudently pretended ignorance of a matter with which they were well acquainted. For we must bear in mind why John was sent, what was his commission, and on what subject he most of all insisted. He had been sent as Christ’s herald. He was not deficient in his duty, and claims nothing more for himself than to

prepare the way of the Lord.
(Mal 3:1; Luk 7:27.)

In short., he had pointed out Christ with the finger, and had declared him to be the only Son of God. From what source then do the scribes mean that the new authority of Christ should be proved, since it had been fully attested by the preaching of John?

We now see that Christ employed no cunning stratagem in order to escape, but fully and perfectly answered the question which had been proposed; for it was impossible to acknowledge that John was a servant of God, without acknowledging that he was Himself the Lord. He did not therefore shelter arrogant men, ²⁶ who without any commission, but out of their own hardihood, take upon themselves a public office; nor did he countenance, by his example, the art of suppressing the truth, as many crafty men falsely plead his authority. I do acknowledge that, if wicked men lay snares for us, we ought not always to reply in the same way, but ought to be prudently on our guard against their malice, yet in such a manner that truth may not be left without a proper defense.

Baptism denotes here not only the sign of washing, but the whole ministry of John; for Christ intended to draw out a reply, Was John a true and lawful prophet of God, or an impostor? Yet this mode of expression contains a useful doctrine, Is the of John from God, or from men? For hence we infer, that no doctrine and no sacrament ought to be received among the godly, unless it be evident that it has come from God; and that men are not at liberty to make any invention of this nature. The discourse relates to John, whom our Lord, in another passage, raises, by a remarkable commendation, above all the prophets, (Luk 7:26.) Yet Christ declares that his baptism ought not to be received, unless it had been enjoined by God. What, then, must we say of the pretended sacraments, which men of no authority have foolishly introduced without any command from God? For Christ plainly declares by these words, that the whole government of the Church depends on the will of God in such a manner, that men have no right to introduce any thing from themselves.

But they thought within themselves Here we perceive the impiety of the priests. They do not inquire what is true, nor do they put the question to their own conscience; ²⁷ and they are so base as to choose rather to shuffle than to acknowledge what they know to be true, that their tyranny may not be impaired. In this manner, all wicked men, though they pretend to be desirous of learning, shut the gate of truth, if they feel it to be opposed to their wicked desires. So then Christ does not allow those men to go without a reply, but sends them away ashamed and confounded, and, by bringing forward the testimony of John, sufficiently proves that he is furnished with divine power. ²⁸

Calvin: Mat 21:28 - NO PHRASE

This conclusion shows what is the object of the parable, when Christ prefers to the scribes and priests those who were generally accounted infamous and held in detestation; for he unmasks those hypocrites, ³³ that they may no longer boast of being the ministers of God, or hold out a pretended zeal for godliness. Though their ambition, and pride, and cruelty, and avarice, were known to all, yet they wished to be reckoned quite different persons. And when, but a little ago, they attacked Christ, they falsely alleged that they were anxious about the order of the Church, as if they were its faithful and honest guardians. Since they attempt to practice such gross imposition on God and men, Christ rebukes their impudence by showing that they were at the greatest possible distance from what they boasted, and were so far from deserving that elevation with which they flattered themselves, that they ranked below the publicans and the harlots For as to the profession which they made of being eminent in observing the worship of God, and of being zealots of the Law, Christ tells them that it is quite as if a son were, in words, to promise obedience to his father, but afterwards to deceive him. ³⁴ So far as regards the publicans and the harlots, he does not excuse their vices, but compares their dissolute life to the obstinacy of a rebellious and debauched son, who at first throws off his father’s authority; but shows that they are greatly preferable to the scribes and Pharisees in this respect, that they do not continue to the end in their vices, but, on the contrary, submit gently and obediently to the yoke which they had fiercely rejected. We now perceive the design of Christ. Not only does he reproach the priests and scribes with obstinately opposing God, and not repenting, though so frequently admonished, but he strips them of the honor of which they were unworthy, because their ungodliness was worse than the lasciviousness of the harlots.

Calvin: Mat 21:32 - For John came

32.For John came As John was a faithful servant of God, whatever he taught Christ ascribes to God himself. It might have been more fully expressed thus: God came pointing out the way of righteousness by the mouth of John; but as John spoke in the name of God, and not as a private individual, he is most properly named instead of God. Now this passage gives no small authority to the preaching of the word, when those persons are said to have been disobedient and rebellious against God, who despised the pious and holy warnings of a teacher whom tie had sent.

There are some who give a more ingenious exposition of the word righteousness, and I allow them to enjoy their own opinion; but, for my own part, I think that it means nothing more than that John’s doctrine was pure and right; as if Christ had said, that they had no good reason for rejecting him. When he says that the publicans believed, he does not mean that they assented in words, but that they sincerely embraced what they had heard. Hence we infer, that faith does not consist solely in a person’s giving his assent to true doctrine, but that it embraces something greater and loftier, that the hearer, renouncing himself, devotes his life wholly to God. By saying that they were not moved even by such an example, he presents an aggravated view of their malice; for it was an evidence of the lowest depravity, not even to follow the harlots and the publicans. ³⁶

Calvin: Mat 21:33 - Hear another parable // A man planted a vineyard // And let it to husbandmen

Mat 21:33.Hear another parable The words of Luke are somewhat different; for he says that Christ spoke to the people, while here the discourse is addressed to the priests and scribes. But the solution is easy; for, though Christ spoke against them, he exposed their baseness in the presence of all the people. Mark says that Christ began to speak by parables, but leaves out what was first in order, as also in other passages he gives only a part of the whole. The substance of this parable is, that it is no new thing, if the priests and the other rulers of the Church wickedly endeavor to defraud God of his right; for long ago they practiced the same kind of robbery towards the prophets, and now they are ready to slay his Son; but they will not go unpunished, for God will arise to defend his right. The object is two-fold; first, to reproach the priests with base and wicked ingratitude; and, secondly, to remove the offense which would be occasioned by his approaching death. For, by means of a false title, they had gained such influence over simple persons and the ignorant multitude, that the religion of the Jews depended on their will and decision. Christ therefore forewarns the weak, and shows that, as so many prophets, one after another, had formerly been slain by the priests, no one ought to be distressed, if a similar instance were exhibited in his own person. But let us now examine it in detail.

A man planted a vineyard This comparison frequently occurs in Scripture. With respect to the present passage, Christ only means that, while God appoints pastors over his Church, he does not convey his right to others, but acts in the same manner as if a proprietor were to let a vineyard or field to a husbandman, who would labor in the cultivation of it, and make an annual return. As he complains by Isaiah (Isa 5:4) and Jeremiah, (Jer 2:21,) that he had received no fruit from the vine on the cultivation of which he had bestowed so much labor and expense; so in this passage he accuses the vine-dressers themselves, who, like base swindlers, appropriate to themselves the produce of the vineyard. Christ says that the vineyard was well furnished, and in excellent condition, when the husbandmen received it from the hands of the proprietor. By this statement he presents no slight aggravation of their crime; for the more generously he had acted toward them, the more detestable was their ingratitude. Paul employs the same argument, when he wishes to exhort pastors to be diligent in the discharge of their duty, that they are stewards, chosen to govern the house of God, which is the

pillar and round of truth, (1Ti 3:16.)

And properly; for the more honorable and illustrious their condition is, they lie under so much the deeper obligations to God, not to be indolent in their work. So much the more detestable (as we have already said) is the baseness of those who pour contempt on the great kindness of God, and on the great honor which they have already received from Him.

God planted a vineyard, ⁴³ when, remembering his gratuitous adoption, he brought the people out of Egypt, separated them anew to be his inheritance, and called them to the hope of eternal salvation, promising to be their God and Father; for this is the planting of which Isaiah speaks, (Isa 60:21.) By the wine-press and the tower are meant the aids which were added for strengthening the faith of the people in the doctrine of the Law, such as, sacrifices and other ritual observances; for God, like a careful and provident head of a family, has left no means untried for granting to his Church all necessary protection.

And let it to husbandmen God might indeed of himself, without the agency of men, preserve his Church in good order; but he takes men for his ministers, and makes use of their hands. Thus, of old, he appointed priests to be, as it were, cultivators of the vineyard. But the wonder is, that Christ compares the prophets to servants, who are sent, after the vintage, to demand the fruit; ⁴⁴ for we know that they too were vine-dressers, and that they held a charge in common with the priests. I reply, it was not necessary for Christ to be careful or exact in describing the resemblance or contrariety between those two orders. The priests were certainly appointed at first on the condition of thoroughly cultivating the Church by sound doctrine; but as they neglected the work assigned them, either through carelessness or ignorance, the prophets were sent as an extraordinary supply, to clear the vine from weeds, to lop off the superfluous wood, and in other ways to make up for the neglect of the priests; and, at the same time, severely to reprove the people, to raise up decayed piety, to awaken drowsy souls, and to bring back the worship of God and a new life. And what else was this than to demand the revenue which was due to God from his vineyard? All this Christ applies justly and truly to his purpose; for the regular and permanent government of his Church was not in the hands of the prophets, but was always held by the priests; just as if lazy husbandman, while he neglected cultivation, claimed the place to which he had been once appointed, under the plea of possession.

Calvin: Mat 21:35 - And wounded one, and killed another

35.And wounded one, and killed another Here Mark andLuke differ a little from Matthew ; for while Matthew mentions many servants, all of whom were ill-treated and insulted, and says that afterwards other servants were sent more numerous than the first, Mark and Luke mention but one at a time, as if the servants had been sent, not two or three together, but one after another. But though all the three Evangelists have the same object in view, namely, to show that the Jews will dare to act towards the Son in the same manner as they have repeatedly done towards the prophets, Matthew explains the matter more at large, namely, that God, by sending a multitude of prophets, contended with the malice of the priests. ⁴⁵ Hence it appears how obstinate their malice was, for the correction of which no remedies were of any avail. ⁴⁶

Calvin: Mat 21:37 - They will reverence my son

37.They will reverence my son Strictly speaking, indeed, this thought does not apply to God; for He knew what would happen, and was not deceived by the expectation of a more agreeable result; but it is customary, ⁴⁷ especially in parables, to ascribe to Him human feelings. And yet this was not added without reason; for Christ intended to represent, as in a mirror, how deplorable their impiety was, of which it was too certain a proof, that they rose in diabolical rage against the Son of God, who had come to bring them back to a sound mind. ⁴⁸ As they had formerly, as far as lay in their power, driven God from his inheritance by the cruel murder of the prophets, so it was the crowning point of all their crimes to slay the Son, that they might reign, as in a house which wanted an heir. Certainly the chief reason why the priests raged against Christ was, that, they might not lose their tyranny, which might be said to be their prey; ⁴⁹ for he it is by whom God chooses to govern, and to whom He has given all authority.

The Evangelists differ also a little in the conclusion. For Matthew relates that he drew from them the confession, by which they condemned themselves; while Mark says simply that Christ declared what punishment must await servants so unprincipled and wicked. Luke differs, at first sight, more openly, by saying that they turned away with horror from the punishment which Christ had threatened. But if we examine the meaning more closely, there is no contradiction; for, in regard to the punishment which such servants deserved, there can be no doubt that they agreed with Christ, but when they perceived that both the crime and the punishment were made to apply to themselves, they deprecated that application.

Calvin: Mat 21:42 - Have // That stone is made the head of the corner // This has been done by the Lord,

42.Have you never read in the Scriptures? We must remember what we said a little before, that, as the priests and scribes kept the people devoted to them, it was a principle current among them, that they alone were competent to judge and decide as to the future redemption, so that no one ought to be received as Messiah, unless he were approved and sanctioned by their voice. They therefore maintain that what Christ had said is impossible, that they would slay the son and heir of the proprietor of the vineyard. But Christ confirms his statement by the testimony of Scripture, and the interrogation is emphatic, as if he had said, “You reckon it highly absurd to say that it is possible for the vine dressers to conspire wickedly against the Son of God. But what then? Did the Scripture (Psa 118:22) foretell that he would be received with joy, and favor, and applause; or did it not, on the contrary, foretell that the rulers themselves would oppose him?”

The passage which he quotes is taken from the same psalm from which had been taken that joyful exclamation, ⁵⁰ Save, ⁵¹ O Lord. Blessed is he that cometh in the name of the Lord. That it is a prediction of the reign of the Messiah is evident from this consideration, that David was appointed by God to be king, on the condition that his throne would remain forever, so long as the sun and moon would shine in heaven, and that, when decayed, it would again be restored by the favor of God to its former prosperity. Since, therefore, that psalm contains a description of the reign of David, there is also added the perpetuity of it, on which the restoration depends. If the discourse had related to any temporal reign, Christ would have acted improperly in applying it to himself. But we must also observe what sort of reign God raised up in the person of David. It was that which He would establish in the true Messiah to the end of the world; for that ancient anointing was but a shadow. Hence we infer that what was done in the person of David was a prelude and figure of Christ.

Let us now return to the words of the psalm. The scribes and priests reckoned it incredible that Christ should be rejected ⁵² by the rulers of the Church. But he proves from the psalm, that he would be placed on his throne by the wonderful power of God, contrary to the will of men, and that this had already been shadowed out in David, whom, though rejected by the nobles, God took to give an instance and proof of what he would at length do in his Christ. The prophet takes the metaphor from buildings; for, since the Church is God’s sanctuary, Christ, on whom it is founded, is justly called the corner stone; that is, the stone which supports the whole weight of the building. If one were to examine minutely every thing that relates to Christ, the comparison would not apply in every part; but it is perfectly appropriate, for on him the salvation of the Church rests, and by him its condition is preserved. And therefore the other prophets followed the same form of expression, particularly Isaiah and Daniel. But Isaiah makes the closest allusion to this passage, when he represents God as thus speaking,

Lo, I lay in Zion a foundation-stone, a precious and elect stone, against which both houses of Israel shall stumble!
(Isa 28:16.)

The same mode of expression frequently occurs in the New Testament.

The amount of it therefore is, that the kingdom of God will be founded on a stone, which the builders themselves will reject as unsuitable and useless; and the meaning is, that the Messiah, who is the foundation of the safety of the Church, will not be chosen by the ordinary suffrages of men, but that, when God shall miraculously raise him up by a secret and unknown power, the rulers, to whom has been committed the care of the building, will oppose and persecute him. There are two things here which we ought to consider. First, that we may not be perplexed by the wicked attempts of men, who rise up to hinder the reign of Christ, God has warned us beforehand that this will happen. Secondly, whatever may be the contrivances of men, God has at the same time declared, that in setting up the kingdom of Christ, His power will be victorious. Both ought to be carefully observed by us. It appears to be monstrous that the Author of salvation should be rejected, not by strangers, but by those who belonged to his own household, — not by the ignorant multitude, but by the rulers themselves, who hold the government of the Church. Against such strange madness of men our faith ought to be fortified, that it may not give way through the novelty of the occurrence. We now perceive how useful that prediction is, which relieves godly minds from the terror that would otherwise be produced by the mournful spectacle. For nothing is more unreasonable than that the members should rise up against the head, the vine-dressers against the proprietor, the counselors against their king, and that the builders should reject the foundation of the building.

That stone is made the head of the corner Still more emphatic is this clause, in which God declares that the wicked, by rejecting Christ, will avail nothing, but that his rank will remain unimpaired. The design of it is, that believers, relying on that promise, may safely look down with contempt and derision on the wicked pride of men; for when they have made all their contrivances, Christ will still, ill opposition to their wishes, retain the place which the Father has appointed to him. How fiercely soever he may be assailed by those who appear to possess honor and dignity, he will nevertheless remain in his own rank, and will abate nothing on account of their wicked contempt. In short, the authority of God will prevail, that he may be the elect and precious stone, which supports the Church of God, his kingdom and temple. The stone is said to be made the head of the corner, not that he is only a part of the building, (since it is evident from other passages that the Church is entirely founded on Him alone,) but the prophet merely intended to state that he will be the chief support of the building. Some go into ingenious arguments about the word corner, that Christ is placed in the corner, because he unites two separate walls, the Gentiles and Jews. But in my opinion, David meant nothing more than that the corner-stone supports the chief weight of the building.

It may now be asked, How does the Spirit call those men builders, who are so strongly bent on the ruin and destruction of the temple of God? For Paul boasts of having been an honest builder, because he founded the Church on Christ alone, (1Co 3:10.) The answer is easy. Though they are unfaithful in the execution of the office committed to them, yet he gives them this title with respect to their calling. Thus the name prophet is often given to deceivers, and those who devour the flock like wolves are called pastors. And so far is this from conferring honor on them, that it renders them detestable, when they utterly overthrow the temple of God, which they were appointed to build. Hence we draw a useful warning, that the lawful calling does not prevent those who ought to have been the ministers of Christ from being sometimes his base and wicked enemies. The legal priesthood had certainly been appointed by God, and the Lord had bestowed on the Levites permission to govern the Church. Did they therefore discharge their office faithfully? or ought the godly to have obeyed them by renouncing Christ?

Let the Pope now go with his mitered bishops, and let them boast that they ought to be believed in all things, because they occupy the place of pastors. Even granting that they were lawfully called to the government of the Church, yet they have no right to claim any thing more than to hold the title of prelates of the Church. But even the title of calling does not belong to them; for, in order to raise them to that tyranny, it would be necessary that the whole order of the Church should be overturned. And even though they might justly claim ordinary jurisdiction, yet, if they overturn the sacred house of God, it is only in name that they must be reckoned builders. Nor does it always happen that Christ is rejected by those who are entrusted with the government of the Church; for not only were there many godly priests under the Law, but also, under the reign of Christ, there are some pastors who labor diligently and honestly in building the Church; but as it was necessary that this prediction should be fulfilled, that the builders should reject the stone, wisdom must be exercised in distinguishing between them. And the Holy Spirit has expressly warned us, that none may be mistaken as to an empty title or the dignity of calling.

This has been done by the Lord, As it is a matter too far removed from the ordinary judgment of men, that the pastors of the Church should themselves reject the Son of God from being their Prince, the prophet refers it to the secret purpose of God, which, though we cannot comprehend it by our senses, we ought to contemplate and admire. Let us therefore understand, that this cuts short every question, and that every man is expressly forbidden to judge and measure the nature of Christ’s kingdom by the reason of the flesh; for what folly is it to wish to subject to the capacity of our mind a miracle which the prophet exhorts us to adore? Will you then receive nothing but what appears to yourself to be probable, in reference to the kingdom of Christ, the commencement of which the Holy Spirit declares to be a mystery worthy of the highest admiration, because it is concealed from the eyes of men? So then, whenever the question relates to the origin, restoration, condition, and the whole safety of the Church, we must not consult our senses, ⁵³ but must honor the power of God by admiring his hidden work. ⁵⁴ There is also an implied contrast between God and men; for not only are we commanded to embrace the wonderful method of governing the Church, because it is the work of God, but we are likewise withdrawn from a foolish reverence for men, which frequently obscures the glow of God; as if the prophet had said, that however magnificent may be the titles which men bear, it is wicked in any man to oppose them to God.

This furnishes a refutation of the diabolical wickedness of the Papists, who do not scruple to prefer to the word of God a decision of their pretended Church. For on what does the authority of the word of God depend, according to them, but on the opinion of men, so that no more power is left to God than what the Church is pleased to allow him? Far otherwise does the Spirit instruct us by this passage namely, that as soon as the majesty of God ⁵⁵ appears, the whole world ought to be silent.

Calvin: Mat 21:43 - Therefore I say to you

43.Therefore I say to you Hitherto Christ directed his discourse to rulers and governors, but in presence of the people. Now, however, he addresses in the same manner the people themselves, and not without reason, for they had been the companions and assistants of the priests and scribes in hindering the grace of God. It was from the priests, no doubt, that the evil arose, but the people had already deserved, on account of their sins, to have such corrupt and degenerate pastors. Besides, the whole body was infected, as it were, by a similar malice to resist God. This is the reason why Christ denounces against all indiscriminately the dreadful vengeance of God; for as the priests were inflated with the desire of holding the highest power, so the rest of the people gloried on the ground of having been adopted. Christ now declares that God was not bound to them, and, therefore, that he will convey to another the honor of which they rendered themselves unworthy. And this, no doubt, was once spoken to them, but was written for the sake of all of us, that, if God choose us to be His people, we may not grow wanton through a vain and wicked confidence in the flesh, but may endeavor, on our part, to perform the duties which he enjoins on his children;

for if he spared not the natural branches, (Rom 11:21,)

what will he do with those which were engrafted? The Jews thought that the kingdom of God dwelt among them by hereditary right, and therefore they adhered obstinately to their vices. We have unexpectedly come into their room contrary to nature, and therefore much less is the kingdom of God bound to us, if it be not rooted in true godliness.

Now as our minds ought to be struck with terror by the threatening of Christ, that those who have profaned the kingdom of God will be deprived of it, so the perpetuity of that kingdom, which is here described, may afford comfort to all the godly. For by these words Christ assures us that, though the ungodly destroyed the worship of God among themselves, they would never cause the name of Christ to be abolished, or true religion to perish; for God, in whose hand are all the ends of the earth, will find elsewhere a dwelling and habitation for his kingdom. We ought also to learn from this passage, that the Gospel is not preached in order that it may lie barren and inoperative, but that it may yield fruit.

Calvin: Mat 21:44 - And he who shall fall on this stone

44.And he who shall fall on this stone Christ confirms more fully the former statement, that he suffers no loss or diminution when he is rejected by the wicked, because, though their obstinacy were like a stone or like iron, yet by his own hardness he will break them, and therefore he will be the more highly glorified in their destruction. He perceived in the Jews an astonishing obstinacy, and therefore it was necessary that this kind of punishment should be described to them in an alarming manner, that they might not flatter themselves, while they thus dashed against him. This doctrine partly instructs us to give ourselves up gently, with a mild and tractable heart, to the dominion of Christ, and partly fortifies us against the obstinacy and furious attacks of the wicked, for whom there awaits a dreadful end.

Those persons are said to fall upon Christ, who rush forward to destroy him; not that they occupy a more elevated position than he does, but because their madness carries them so far, that they endeavor to attack Christ as if he were below them. But Christ tells them that all that they will gain by it is, that by the very conflict they will be broken. But when they have thus proudly exalted themselves, he tells them that another thing will happen, which is, that they will be bruised under the stone, against which they so insolently dashed themselves.

Calvin: Mat 21:45 - They knew that he spoke of them

45.They knew that he spoke of them The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.

Defender: Mat 21:2 - a colt with her

The parallel accounts in Mar 11:2 and Luk 19:30 mention only one donkey, but that does not mean they deny that two were involved. Also, Matthew is the only one who mentions that this incident was in fulfillment of the prophecy of Zec 9:9, although the others must have known this reference.

See map, New Testament Jerusalem"

Defender: Mat 21:4 - spoken by the prophet

Here, for the first time publicly, Christ presented Himself to the Jews as their promised Messiah and King (Zec 9:9)."

Defender: Mat 21:9 - the multitudes

These multitudes were unwittingly fulfilling Psa 118:25, Psa 118:26 ("Hosanna" means "save now"). However, they only perceived Jesus as "the prophet of Nazareth of Galilee" (Mat 21:11) and were evidently expecting Him somehow to defeat the Romans and restore the kingdom to Israel. People had frequently called Him "son of David," evidently knowing about the genealogy of His (foster) father, and realizing He was the legal heir to David's throne (see note on Mat 1:16).

However, just five days later, these same multitudes - apparently disappointed by His meek submission to arrest and torture by the Jewish and Roman rulers - were calling for His crucifixion, preferring to release Barabbas who had led a rebellion against the Romans (Mat 27:21, Mat 27:22)."

Defender: Mat 21:12 - cast out all them

Jesus had similarly cleansed the temple near the very beginning of His earthly ministry (Joh 2:13-16), yet only a few years later the religious profiteers were at it again. This second purging, probably as much as anything else, caused the rulers to determine to have Him executed."

Defender: Mat 21:13 - It is written

Jesus quoted here from two otherwise rather obscure passages (Isa 56:7; Jer 7:11). In His humanity alone, He had mastered the Scriptures and applied them masterfully to specific situations and needs."

Defender: Mat 21:16 - have ye never read

Quoting Psa 8:2, Christ rebuked the chief priests and scribes for scolding the children crying in the temple (Mat 21:15). Thus children may - and often do - have better spiritual insights than their elders."

Defender: Mat 21:19 - leaves only

The Palestinian fig tree normally produces both leaves and small figs in early March, so this tree should have borne figs along with its leaves. The heavy foliage of fig leaves, covering the nakedness of a barren fig tree, perhaps reminded the Lord of the "aprons" of fig leaves used by Adam and Eve (Gen 3:7) in that far off day when He came to walk with them in the Garden of Eden. More immediately He would think of Judah and Jerusalem, outwardly prosperous and religious, but inwardly spiritually barren. Israel had often been symbolized in Scripture as a fig tree (Isa 34:4; Jer 24:1-8; Hos 9:10; Luk 13:6-9), and its religious leaders had rejected Him and were now intent on getting rid of Him. Accordingly He cursed the fig tree (Mar 11:21), just as He had cursed Adam and Eve and their whole dominion (Gen 3:16-19), thus symbolizing the terrible fate awaiting the Jews because of their spiritual unfruitfulness."

Defender: Mat 21:22 - believing, ye shall receive

There are other conditions for answered prayer, of course (1Jo 5:14; Jam 4:3), but true belief would be founded upon these other conditions."

Defender: Mat 21:33 - vineyard

In this parable and others, the vineyard, like the fig tree, often symbolizes Israel (Isa 5:7). The servants sent to collect the fruit represent the prophets, and the son of the householder represents Christ - all of them rejected and slain by the keepers of the vineyard."

Defender: Mat 21:42 - the builders rejected

The Scripture cited here is Psa 118:22, Psa 118:23 - the same psalm sung by the multitude as Jesus was riding into Jerusalem (Mat 21:9). In their very rejection of Christ, these builders were fulfilling His Word."

Defender: Mat 21:44 - fall on this stone

It had been predicted that the Messiah would be "a stone of stumbling" to Israel (Isa 8:14), and that those who fall over it would "be broken" (Isa 8:15), for that same stone would eventually become "the head of the corner" (Mat 21:42). Finally, the stone would be used to crush the Gentile nations that God at one time used to chasten Israel (Dan 2:34, Dan 2:35, Dan 2:45)."

TSK: Mat 21:1 - when // Bethphage // the mount

when : Mar 11:1; Luk 19:28

Bethphage : Bethphage was a village on the declivity of Mount Olivet, and somewhat nearer to Jerusalem than Bethany.

the mount : Mat 24:3, Mat 26:30; Zec 14:4; Luk 19:37, Luk 21:37; Joh 8:1; Act 1:12

TSK: Mat 21:2

Mat 26:18; Mar 11:2, Mar 11:3, Mar 14:13-16; Luk 19:30-32; Joh 2:5-8

TSK: Mat 21:3 - The Lord // straightway

The Lord : 1Ch 29:14-16; Psa 24:1, Psa 50:10,Psa 50:11; Hag 2:8, Hag 2:9; Joh 3:35, Joh 17:2; Act 17:25; 2Co 8:9

straightway : 1Sa 10:26; 1Ki 17:9; Ezr 1:1, Ezr 1:5, Ezr 7:27; 2Co 8:1, 2Co 8:2, 2Co 8:16; Jam 1:17

TSK: Mat 21:4 - this // saying

this : Mat 1:22, Mat 26:56; Joh 19:36, Joh 19:37

saying : Zec 9:9; Joh 12:15

TSK: Mat 21:5 - the daughter // thy King // meek // sitting

the daughter : Psa 9:14; Isa 12:6, Isa 40:9, Isa 62:11; Zep 3:14, Zep 3:15; Mar 11:4-11

thy King : Mat 2:2, Mat 2:6; Gen 49:10; Num 24:19; Psa 2:6-12, 45:1-17, 72:1-20; Psa 110:1-4; Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6; Eze 34:24, Eze 37:24; Dan 2:44, Dan 2:45; Dan 7:13, Dan 7:14; Mic 5:2; Zec 6:12, Zec 6:13; Joh 1:49, Joh 19:15-22

meek : Mat 11:29, Mat 12:19, Mat 12:20; 2Co 10:1; Phi 2:3-5

sitting : Deu 17:16; Jdg 5:10, Jdg 12:14; 2Sa 16:2; 1Ki 1:33, 1Ki 10:26; Hos 1:7; Mic 5:10,Mic 5:11; Zec 9:10

TSK: Mat 21:6 - and did

and did : Gen 6:22, Gen 12:4; Exo 39:43, Exo 40:16; 1Sa 15:11; Joh 15:14

TSK: Mat 21:7 - brought // put

brought : Mar 11:4-8; Luk 19:32-35

put : 2Ki 9:13

TSK: Mat 21:8 - others

others : Lev 23:40; Joh 12:13

TSK: Mat 21:9 - Hosanna // Blessed // in the highest

Hosanna : Mat 21:15; Psa 118:24-26; Mar 11:9, Mar 11:10

Blessed : Mat 23:39; Luk 19:37, Luk 19:38; Joh 12:13-15

in the highest : Luk 2:14

TSK: Mat 21:10 - all // Who

all : Mat 2:3; Rth 1:19; 1Sa 16:4; Joh 12:16-19

Who : Son 3:6; Isa 63:1; Luk 5:21, Luk 7:49, Luk 9:9, Luk 20:2; Joh 2:18; Act 9:5

TSK: Mat 21:11 - This // of Nazareth

This : Mat 16:13, Mat 16:14; Deu 18:15-19; Luk 7:16; Joh 7:40, Joh 9:17; Act 3:22, Act 3:23, Act 7:37

of Nazareth : Mat 2:23; Joh 1:45, Joh 1:46, Joh 6:14

TSK: Mat 21:12 - went // and cast // moneychangers // doves

went : Mal 3:1, Mal 3:2; Mar 11:11

and cast : Mar 11:15; Luk 19:45, Luk 19:46; Joh 2:14-17

moneychangers : Deu 14:24-26

doves : Lev 1:14, Lev 5:7, Lev 5:11, Lev 12:6, Lev 12:8, Lev 14:22, Lev 14:30, Lev 15:14, Lev 15:29; Luk 2:24

TSK: Mat 21:13 - It is // My // ye

It is : Mat 2:5; Joh 15:25

My : Psa 93:5; Isa 56:7

ye : Jer 7:11; Mar 11:17; Luk 19:46

TSK: Mat 21:14

Mat 9:35, Mat 11:4, Mat 11:5; Isa 35:5; Act 3:1-9, Act 10:38

TSK: Mat 21:15 - when // Hosanna // they were

when : Mat 21:23, Mat 26:3, Mat 26:59, Mat 27:1, Mat 27:20; Isa 26:11; Mar 11:18; Luk 19:39, Luk 19:40, Luk 20:1, Luk 22:2, Luk 22:66; Joh 11:47-49, Joh 11:57, Joh 12:19

Hosanna : Mat 21:9, Mat 22:42; Joh 7:42

they were : Joh 4:1

TSK: Mat 21:16 - Hearest // have // Out

Hearest : Luk 19:39, Luk 19:40; Joh 11:47, Joh 11:48; Act 4:16-18

have : Mat 12:3, Mat 19:4, Mat 22:31; Mar 2:25

Out : Mat 11:25; Psa 8:2

TSK: Mat 21:17 - he left // Bethany

he left : Mat 16:4; Jer 6:8; Hos 9:12; Mar 3:7; Luk 8:37, Luk 8:38

Bethany : Bethany was a village to the east of the mount of Olives, on the road to Jericho; fifteen stadia (Joh 11:18) or nearly two miles, as Jerome states, from Jerusalem. This village is now small and poor, and the cultivation of the soil around it is much neglected; but it is a pleasant, romantic spot, shaded by the mount of Olives, and abounding in vines and long grass. It consists of from thirty to forty dwellings inhabited by about 600; Mohammedans, for whose use there is a neat little mosque standing on an eminence. Here they shew the ruins of a sort of castle as the house of Lazarus, and a grotto as his tomb; and the house of Simon the leper, of Mary Magdalene and of Martha, and the identical tree which our Lord cursed, are among the monkish curiosities of the place. Mar 11:11, Mar 11:19; Luk 10:38; Joh 11:1, Joh 11:18, Joh 12:1-3

TSK: Mat 21:18 - in // he hungered

in : Mar 11:12, Mar 11:13

he hungered : Mat 4:2, Mat 12:1; Luk 4:2; Heb 4:15

TSK: Mat 21:19 - fig tree // and found // Let // the fig tree

fig tree : Gr. one fig-tree

and found : Isa 5:4, Isa 5:5; Luk 3:9, Luk 13:6-9; Joh 15:2, Joh 15:6; 2Ti 3:5; Tit 1:16

Let : Mar 11:14; Luk 19:42-44; Heb 6:7, Heb 6:8; 2Pe 2:20-22; Rev 22:11

the fig tree : Jud 1:12

TSK: Mat 21:20 - How

How : Isa 40:6-8; Mar 11:20,Mar 11:21; Jam 1:10,Jam 1:11

TSK: Mat 21:21 - If ye have // Be thou removed

If ye have : Mat 17:20; Mar 11:22, Mar 11:23; Luk 17:6, Luk 17:7; Rom 4:19, Rom 4:20; 1Co 13:2; Jam 1:6

Be thou removed : Mat 8:12

TSK: Mat 21:22

Mat 7:7, Mat 7:11, Mat 18:19; Mar 11:24; Luk 11:8-10; Joh 14:13, Joh 15:7, Joh 16:24; Jam 5:16; 1Jo 3:22, 1Jo 5:14, 1Jo 5:15

TSK: Mat 21:23 - when // the chief priests // By what

when : Mar 11:27, Mar 11:28; Luk 19:47, Luk 19:48, Luk 20:1, Luk 20:2

the chief priests : 1Chr. 24:1-19

By what : Exo 2:14; Act 4:7, Act 7:27

TSK: Mat 21:24 - I also

I also : Mat 10:16; Pro 26:4, Pro 26:5; Luk 6:9; Col 4:6

TSK: Mat 21:25 - baptism // Why

baptism : Mat 3:1-12, Mat 11:7-15, Mat 17:12, Mat 17:13; Mar 1:1-11, Mar 11:27-33; Luk 1:11-17, Luk 1:67-80; Luke 3:2-20, Luk 7:28-35; Joh 1:6, Joh 1:15, Joh 1:25-34, Joh 3:26-36

Why : Luk 20:5; Joh 3:18, Joh 5:33-36, Joh 5:44-47, Joh 10:25, Joh 10:26, Joh 12:37-43; 1Jo 3:20

TSK: Mat 21:26 - we fear // for

we fear : Mat 21:46, Mat 14:5; Isa 57:11; Mar 11:32, Mar 12:12; Luk 20:6, Luk 20:19, Luk 22:2; Joh 9:22; Act 5:26

for : Mar 6:20; Joh 5:35, Joh 10:41, Joh 10:42

TSK: Mat 21:27 - We cannot tell

We cannot tell : Mat 15:14, Mat 16:3, Mat 23:16-28; Isa 6:10, Isa 28:9, Isa 29:10-12, Isa 42:19, Isa 42:20, Isa 56:10,Isa 56:11; Jer 8:7-9; Mal 2:6-9; Luk 20:7, Luk 20:8; Joh 9:30,Joh 9:40,Joh 9:41; Rom 1:18-22, Rom 1:28; 2Co 4:3; 2Th 2:9, 2Th 2:10

TSK: Mat 21:28 - what // A certain // sons

what : Mat 17:25, Mat 22:17; Luk 13:4; 1Co 10:15

A certain : Luke 15:11-32

sons : Mat 20:5-7; Mar 13:34; 1Co 15:58

TSK: Mat 21:29 - I will not // he repented

I will not : Mat 21:31; Jer 44:16; Eph 4:17-19

he repented : Mat 3:2-8; 2Ch 33:10-19; Isa 1:16-19, Isa 55:6, Isa 55:7; Eze 18:28-32; Dan 4:34-37; Jon 3:2, Jon 3:8-10; Luk 15:17, Luk 15:18; Act 26:20; 1Co 6:11; Eph 2:1-13

TSK: Mat 21:30 - I go

I go : Mat 23:3; Eze 33:31; Rom 2:17-25; Tit 1:16

TSK: Mat 21:31 - did // The first // Verily // the publicans

did : Mat 7:21, Mat 12:50; Eze 33:11; Luk 15:10; Act 17:30; 2Pe 3:9

The first : 2Sa 12:5-7; Job 15:6; Luk 7:40-42, Luk 19:22; Rom 3:19

Verily : Mat 5:18, Mat 6:5, Mat 18:3

the publicans : Mat 9:9, Mat 20:16; Luk 7:29, Luk 7:37-50, Luk 15:1, Luk 15:2, Luk 19:9, Luk 19:10; Rom 5:20, Rom 9:30-33; 1Ti 1:13-16

TSK: Mat 21:32 - came // and ye believed // the publicans // repented

came : Mat 3:1-8; Isa 35:8; Jer 6:16; Luk 3:8-13; 2Pe 2:21

and ye believed : Mat 21:25, Mat 11:18; Luk 7:29, Luk 7:30; Joh 5:33-36; Act 13:25-29

the publicans : Luk 7:37-50

repented : Psa 81:11, Psa 81:12; Zec 7:11, Zec 7:12; Joh 5:37-40; 2Ti 2:25; Heb 3:12, Heb 6:6-8; Rev 2:21

TSK: Mat 21:33 - Hear // There // husbandmen // went

Hear : In this parable, in its primary sense, the householder denotes the Supreme Being; the family, the Jewish nation; the vineyard, Jerusalem; the fence, the Divine protection; the wine-press, the law and sacrificial rites; the tower, the temple; and the husbandmen, the priests and doctors of the law. Mat 13:18; 1Ki 22:19; Isa 1:10; Jer 19:3; Hos 4:1

There : Psa 80:8-16; Son 8:11, Son 8:12; Isa 5:1-4; Jer 2:21; Mar 12:1; Luk 20:9-18; Joh 15:1

husbandmen : Mat 23:2; Deu 1:15-17, Deu 16:18, Deu 17:9-12, Deu 33:8-10; Mal 2:4-9

went : Mat 25:14, Mat 25:15; Mar 13:34; Luk 19:12

TSK: Mat 21:34 - he sent // that

he sent : 2Ki 17:13, 2Ki 17:14-23; 2Ch 36:15, 2Ch 36:16; Neh 9:29, Neh 9:30; Jer 25:3-7, Jer 35:15; Zec 1:3-6, Zec 7:9-13; Mar 12:2-5; Luk 20:10-19

that : Son 8:11, Son 8:12; Isa 5:4

TSK: Mat 21:35

Mat 5:12, Mat 23:31-37; 1Ki 18:4, 1Ki 18:13, 1Ki 19:2, 1Ki 19:10, 1Ki 22:24; 2Ch 16:10, 2Ch 24:21, 2Ch 24:22; 2Ch 36:15, 2Ch 36:16; Neh 9:26; Jer 2:30, Jer 25:3-7, Jer 26:21-24; Luk 13:33, Luk 13:34; Act 7:52; 1Th 2:15, 1Th 2:16; Heb 11:36, Heb 11:37; Rev 6:9

TSK: Mat 21:37 - last // They

last : Mat 3:17; Mar 12:6; Luk 20:13; Joh 1:18, Joh 1:34, Joh 3:16, Joh 3:35, Joh 3:36; Heb 1:1, Heb 1:2

They : Isa 5:4; Jer 36:3; Zep 3:7

TSK: Mat 21:38 - This

This : Mat 2:13-16, Mat 26:3, Mat 26:4, Mat 27:1, Mat 27:2; Gen 37:18-20; Psa 2:2-8; Mar 12:7, Mar 12:8; Luk 20:14; Joh 11:47-53; Act 4:27, Act 4:28, Act 5:24-28

TSK: Mat 21:39 - caught // cast // slew

caught : Mat 26:50,Mat 26:57; Mar 14:46-53; Luk 22:52-54; Joh 18:12, Joh 18:24; Act 2:23, Act 4:25-27

cast : Heb 13:11-13

slew : Act 2:23, Act 3:14, Act 3:15, Act 4:10, Act 5:30, Act 7:52; Jam 5:6

TSK: Mat 21:40 - what

what : Mar 12:9; Luk 20:15, Luk 20:16; Heb 10:29

TSK: Mat 21:41 - they say // He will // and will let out

they say : Our Lord here causes them to pass that sentence of destruction upon themselves which was literally executed about forty years afterwards by the Roman armies.

He will : Mat 3:12, Mat 22:6, Mat 22:7, Mat 23:35-38, Mat 24:21, Mat 24:22; Lev. 26:14-46; Deu 28:59-68; Psa 2:4, Psa 2:5, Psa 2:9; Isa 5:5-7; Dan 9:26; Zec 11:8-10, Zec 12:12, Zec 13:8, Zec 14:2, Zec 14:3; Mal 4:1-6; Luk 17:32-37, Luk 19:41-44, Luk 21:22-24; 1Th 2:16; Heb 2:3, Heb 12:25

and will let out : Mat 21:43, Mat 8:11; Isa 49:5-7, Isa 65:15, Isa 66:19-21; Luk 13:28, Luk 13:29, Luk 14:23, Luk 14:24, Luk 21:24; Act 13:46-48, Act 15:7, Act 18:6, Act 28:8; Rom. 9:1-11:36, Rom 15:9-18

TSK: Mat 21:42 - Did // The stone // and it is

Did : Mat 21:16

The stone : Psa 118:22, Psa 118:23; Isa 28:16; Zec 3:8, Zec 3:9; Mar 12:10,Mar 12:11; Luk 20:17, Luk 20:18; Act 4:11; Rom 9:33; Eph 2:20; 1Pe 2:4-8

and it is : Hab 1:5; Act 13:40,Act 13:41; Eph 3:3-9

TSK: Mat 21:43 - The kingdom // a nation

The kingdom : Mat 21:41, Mat 8:11, Mat 8:12, Mat 12:28; Isa 28:2; Luk 17:20,Luk 17:21; Joh 3:3, Joh 3:5

a nation : Exo 19:6; Isa 26:2; 1Co 13:2; 1Pe 2:9

TSK: Mat 21:44 - whosoever // but

whosoever : Psa 2:12; Isa 8:14, Isa 8:15, Isa 60:12; Zec 12:3; Luk 20:18; Rom 9:33; 2Co 4:3, 2Co 4:4; 1Pe 2:8

but : Mat 26:24, Mat 27:25; Psa 2:9, Psa 21:8, Psa 21:9, Psa 110:5, Psa 110:6; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Joh 19:11; 1Th 2:16; Heb 2:2, Heb 2:3

TSK: Mat 21:45 - they

they : Mat 12:12; Luk 11:45, Luk 20:19

TSK: Mat 21:46 - they sought // because

they sought : 2Sa 12:7-13; Pro 9:7-9, Pro 15:12; Isa 29:1; Joh 7:7

because : Mat 21:11; Luk 7:16, Luk 7:39; Joh 7:40,Joh 7:41; Act 2:22

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mat 21:1 - See Poole on "Mat 21:3"

Mat 21:1-11 Christ rideth into Jerusalem upon an ass amidst the

acclamations of the multitude.

Mat 21:12-14 He driveth the buyers and sellers out of the temple,

and healeth the diseased there.

Mat 21:15-16 His reply to the priests and scribes who took offence

at the hosannas of the people.

Mat 21:17-22 He curseth the barren fig tree, which presently withereth.

Mat 21:23-27 He silences the priests and elders who questioned his

authority.

Mat 21:28-32 The parable of the two sons whom their father sent to

work in his vineyard.

Mat 21:33-46 The parable of the vineyard let out to wicked husbandmen.

See Poole on "Mat 21:3" .

Poole: Mat 21:1-3 - Loose them, and bring them unto me. And if any man say ought unto you // ye shall say, The Lord hath need of them // And straightway he will send them

Ver. 1-3. This famous story of our Lord’ s entrance into Jerusalem is recorded by Mark, and Luke also: by Mark, Mar 11:1 ; by Luke, Luk 19:29 . There is little difference in their relation of it thus far; afterwards we shall find more. I shall consider what they all say, that I may at once give the story perfect. Mark saith, Bethphage and Bethany. He saith, ye shall find a colt tied, whereon never man sat. Luke hardly varies at all from Mark, at least in nothing considerable. Our Lord was come now very nigh Jerusalem; Bethany was but fifteen furlongs from Jerusalem, that was about two miles, wanting an eighth part, Joh 11:18 ; it was the town of Lazarus, Joh 11:1 . Matthew names only Bethphage, which was a place at the same distance, at the foot of the Mount of Olives, so called from the plenty of olive trees growing there; this mount was betwixt Jerusalem and Bethphage. It is like our Saviour was at both these towns, for Mark and Luke nameth both. From one of them he sendeth two of his disciples to a village near hand, telling them they should there find, at their entrance in, an ass tied, with a colt, on which yet never man sat. Mark and Luke only mention the colt, because Christ rode only upon the colt. Matthew mentions the ass, for the fulfilling of the prophecy, of which we shall hear in the next verses.

Loose them, and bring them unto me. And if any man say ought unto you ( which he knew they would, and Mark and Luke tell us they did),

ye shall say, The Lord hath need of them Not, our Lord, but the Lord of heaven and earth, whose are the cattle upon a thousand hills, hath need of them: not for any weariness; he who had travelled on foot from Galilee to Bethany, could have gone the other two miles; but that he might enter into Jerusalem as was prophesied of him, Zec 9:9 .

And straightway he will send them The words are so, as may be understood as a promise of Christ to send them back, but it is more likely they are intended as an assurance to the disciples that the owners would make no difficulty to send them. These instructions (considered with the success) were an evident argument of Christ’ s Divine nature, who could tell all particular circumstances, and also which way the heart of man would incline.

Poole: Mat 21:4-5

Ver. 4,5. The words are, Zec 9:9 , Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. The evangelist quotes no more of them than served for his purpose. John, in the short account he giveth of this our Saviour’ s entrance, quotes them shorter, Joh 12:15 . The former part of the words are found Isa 62:11 . The Jews agree this prophecy to respect the Messiah, though they were so blinded as not to see it was fulfilled in Christ. Tell ye the daughter of Zion, prophesy you to the Jews, to the citizens and inhabitants of Jerusalem, Behold, thy King cometh unto thee: thy spiritual King, having salvation, the King promised and foretold, that shall bring salvation, cometh, that is, shall shortly come to thee for thy profit and advantage. And you shall know him by this; he shall come ykp , poor, afflicted, meek, lowly, sitting upon an ass, an ass used to bear burdens, (so the word signifies), and a colt the foal of an ass: not upon both; they are exegetical of each other; the first denoted the species of the beast, the second its age. There was not any prophecy of Christ more plainly fulfilled than this. Asses were of old beasts that great persons used to ride on, Jud 10:4 12:14 . But after Solomon’ s time the Jews got a breed of horses; so as only poor people rode upon asses, mostly reserved for burdens. Whom could the Jews possibly expect to see coming riding into Jerusalem, under the notion of a King bringing them salvation, in so little state, upon the foal of an ass, but the person prophesied of by Zechariah, Zec 9:9 , whom they themselves confess to be the Messiah? And had not there been a strange veil upon their hearts, Herod’ s courtiers, and Pilate’ s, might have understood his kingdom was not of this world, nor he such a King as threatened their grandeur.

Poole: Mat 21:6

Mark saith, Mar 11:4-6 , And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him. And certain of them that stood there said unto them, What do ye, loosing the colt? And they said unto them even as Jesus had commanded: and they let them go. Luke saith, Luk 19:32-34 , And they that were sent went their way, and found even as he had said unto them. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? And they said, The Lord hath need of him. The true obedience of Christ’ s disciples is to be learned from the practice of these two disciples: they dispute not the commands of their Lord, nor make objections, nor raise any disputes, nor are afraid of any danger to themselves; they went, and that speedily, and are exact to what their Lord had commanded them; accordingly they find as he had said. They loose the colt. The owner seeing them, asks why they loose the colt. They tell him the Lord had need of him.

Poole: Mat 21:7-9

Ver. 7-9. Mark saith, Mar 11:7-10 , And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way. And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. Luke hath it yet with more circumstances, Luk 19:35-40 : And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. And as they went, they spread their clothes in the way. And when he was come nigh, even now at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. John also gives us some account of this, Joh 12:12,13 : On the next day much people that were come to the feast, when they had heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. They bring the ass and the colt to Jesus, who had no saddle, no costly furniture for him; they were glad to lay on the ass’ s back some of their garments, and to set Christ upon the colt. And in a kind of a natural country triumph, made up without any kind of art, some threw their clothes in his way, some cut down boughs of trees, ( palm trees , saith John), with these they bestrew the way. Christ at Bethany, in his journey, had done a famous miracle, raising up Lazarus from the dead. John saith, Joh 12:18 , the fame of this made many that were in Jerusalem, who were come thither against the passover time, (for, Joh 12:1 , it was but six days before the passover ), go out to meet him; and, joined with those who came along with him from Bethany, they cried all along as they came, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Blessed be the kingdom of our father David. Peace in heaven, and glory in the highest. Many of these expressions, seem to be taken out of Psa 118:24-26 . Their laying the garments upon the ass, and throwing them in the way, was a custom they used towards princes, as appears not only by many records out of profane authors, but from 2Ki 9:13 , where the like was done to Jehu, upon his being anointed king over Israel. For the acclamations, they were also such as were usual to princes. Whether Hosanna signifieth, Save now, or, Help, we pray; or whether it was a term by which they expressed their desire of good success or prosperity to the person to whom they applied it; or whether it was the name of some song used in their festivals, or it signifies boughs, &c., is not much material: they by this acclamation acknowledged him a King, the Son of David; they blessed him, they wished him peace, honour, and glory. This was the acclamation of the multitude, who doubtless had but a small and imperfect knowledge of the Divine nature of Christ, but yet looked on him as the Son of David, as the Messiah. The Pharisees (some of which it seemeth had mixed themselves with this multitude) were troubled at the acclamation, and (as Luke tells us) speak to Christ to rebuke them; but he answereth, If these should hold their peace, the stones would immediately cry out. It is a proverbial expression, the sense of which is alone to be attended. The sense is this: The time is come, set by my Father for the publication of my kingdom, and declaring what I am; and when God’ s time is come the thing must come to pass, by one means or another. If these children of Abraham should hold their peace, God is able of these stones to raise up children to Abraham, and they should do the same thing, publish me as the Son of David, the King in Zion.

Poole: Mat 21:10-11

Ver. 10,11. Such an unusual sight might well affect a great number in Jerusalem with admiration and astonishment, the people, especially, giving honour to him as a King, and calling him the Son of David; and certainly, but that the meanness of his appearance and meanness of his followers put uninterested men out of fear, and gave Herod and Pilate some security that there was no attempt on foot against the civil government, our Saviour and his followers would have been apprehended, as raisers of a sedition and rebellion. But the multitude now gave him no other title than that of Jesus the Prophet; which yet was enough to distinguish him from other prophets, for he was Jesus a Saviour, and the Prophet foretold, Deu 18:15,18,19 .

Poole: Mat 21:12-14

Ver. 12-14. This piece of the history is related by two of the other evangelists, but with great difference. Luke before this mentions a discourse upon the way, upon our Saviour’ s first sight of the city, and his prophecy of the destruction of it; but no other evangelist mentioning it, I shall pass it over till I come to his history. Mark hath this part of the history thus, Mar 11:11-19 , And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. And on the morrow, when they were come from Bethany, he was hungry. (Then he relates our Saviour’ s cursing the barren fig tree, which I leave till I come to it in order). And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the money changers and the seats of them that sold doves: and would not suffer that any man should carry any vessel through the temple. And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. — And when the even was come, he went out of the city , Mat 21:19 . Luke saith, Luk 19:45-47 , And he went into the temple, and began to cast out them that sold therein, and those that bought; saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves. And he taught daily in the temple. It is plain by all the evangelists, that our Saviour, coming to Jerusalem five days before the passover, went every night to Bethany, about two miles off, and returned in the morning to the temple, where Luke saith that he taught daily. The first day it should seem, by Mark, that he only came into the temple, looked round about upon all things, and with the twelve went out to lodge at Bethany. By his going into the temple, we must understand only the outward court, for the priests and Levites only might enter into the inner court, and the holy place; and the high priest only might enter into the holiest of all. Though Mark mentions not his driving out the buyers and sellers the first day, but recites it as if it had been done the second day of his coming, yet the best interpreters think that it was done the first day, as Matthew and Luke seem to hint; nor is any thing more usual, than for the evangelists to set down things out of the order of time in which they were done. Some learned authors in the Hebrew learning tell us, that in the outward court was a daily market of such things as the Jews used for sacrifices, wine salt, oil, oxen, and sheep; but it being but three or four days before the passover, the market was much greater, because of the great multitude of lambs then to be used. By the law, Exo 30:12,15 , every one also was to bring a half shekel. For this purpose there were tables of moneychangers, men that were furnished with half Shekels to change with the people, that every one might have his half shekel; and those that so changed allowed some little profit to those that changed their money, which gain was called kollubistai ; thence the changers were called dollubistai , money changers. Those that sold doves were there, to furnish the women that came up to their purification with their offerings, according to the law, Lev 12:6 . This was the reason of that great market which our Lord found in the outward court of the temple; and it is not likely that our Lord should see these abuses the first day and take no notice of them, but come the next day and correct them, which makes interpreters think Mark in this relation postponed this part of the history. Here arise two questions:

1. Whether it was unlawful for them to sell these things in that part of the temple.

2. Admit it were, By what authority did our Saviour do this?

To the first it must be said, That had it not been unlawful, our Saviour would not have reproved them for turning his Father’ s house, and the house of prayer, into a place of merchandise; nor would he have driven them out in such a zeal, overturning the tables, &c., which he had done also once before, Joh 2:15 . The temple was built by God’ s direction, not only dedicated by men, but God’ s acceptation of it was testified. It appeareth by Joh 2:19 , it was a type of Christ’ s body. We know there were special promises made to those that did pray toward it. God saith he had hallowed it, 1Ki 9:3 ; that is, separated it from common use to his service, amongst other things for a house of prayer, Isa 56:7 . Now though we read of no other things sold there but what were useful for sacrifices, yet this was a civil use, and a profanation of that holy place, because there were market places in Jerusalem, in which these things might have been done. It had been against decency, if the temple had not been hallowed in this manner, if such things had been done in the synagogues, being places set apart and commonly used for God’ s worship; but to use the temple in this manner, so specially hallowed, was doubtless a great profanation of that holy place. As to the second question, By what authority our Lord, being no public magistrate, did these things, I am not so posed to determine that, he being the eternal Son of God, and now in the exercise of his regal power, as I am to give an account how it came to pass that the priests, and scribes, and Pharisees never questioned him for what he did; for if any will say, that we presently shall read of their taking counsel against him, I reply, But we read of nothing relating to this laid to his charge. Nor do we read of their questioning him when he did the same things before, an account of which we have in Joh 2:13-25 . For though I know some say that our Saviour did this Jure zelotarum: that the Jews had a law, that any might punish even to death such as profaned the worship or holy things of God; which they justify from Deu 13:9 , and the examples of Phinehas killing Zimri and Cozbi, Num 25:6-8 , and Mattaniah’ s killing the Jew sacrificing to idols at Modin, and the king’ s commissioner, of which we read in /Apc 2Mac 2:24,25 : yet this doth no way give me any satisfaction: for as, on the one side, I should not have known how to have defended the act of Phinehas if God had not by and by justified him, nor do I think that the law in Deu 13:9 is to be expounded of private persons; so, on the other side, if the priests, and scribes, and Pharisees had not known of some law that justified our Saviour in this act, I can hardly conceive they would have so quietly put it up, especially considering that probably their profit was concerned, if they had for gain licensed those traders to a place within the compass of the temple, as is very probable. Being therefore fully satisfied that our Saviour, who was Lord of the temple, and to whom the Spirit was given without measure, did no more than he might lawfully do, I am willingly ignorant how it came to pass that he met with no opposition in it, because God hath not pleased in his word to inform us. It is certain that he did the thing, and that it was a thing fit to be done, and that he, as the Son of God, had authority to do it; what made them take it so quietly I cannot tell, nor is it necessary for us to know, nor of any great advantage.

Poole: Mat 21:15-16

Ver. 15,16. The other evangelists say nothing of this part of this history. The wonderful things here mentioned, are his healing the blind and lame, of which we read Mat 21:14 . The cry of the children doubtless more displeased them; it was of the same nature with that of the multitude in the way, and in the streets, when our Lord came into Jerusalem; they owned Christ as the Messiah, and gave him praise, and wished all manner of felicity to him. The Pharisees showing a displeasure at the acclamation, Christ refers them to what was written, Psa 8:2 : there it is, thou hast founded, or ordained, strength, that is, a solid and firm praise; a prediction that from the testimony of such weak persons, the glorious power of Christ should be proclaimed, and from such mean and despicable beginnings great and glorious things should come to pass.

Poole: Mat 21:17-22 - All things, whatsoever ye shall ask in prayer believing, ye shall receive

Ver. 17-22. Luke hath nothing of this passage, but Mark relates it with some variation and additions: the variation is only as to time, as to which the evangelists were not curious. Matthew relates this miracle as done in the morning of the second day, as Christ and his disciples returned from Bethany; so doth Mar 11:12 : but Matthew speaks as if the disciples discerned it presently withered; Mark mentions it as not discerned to be withered till the next morning, Mar 11:20 . Mark saith, Mar 11:13 , for the time of figs was not yet; which breeds a difficulty, why our Saviour should curse the fig tree for having no fruit, when the time for its fruit was not come (of which more by and by). Mark saith, Mar 11:21,22 , that Peter calling to remembrance his Master’ s cursing the fig tree, saith unto him, Master, behold, the fig tree which thou cursedst is withered away. And Jesus answering saith unto them, Have faith in God. Then repeats the substance of what Matthew hath in Mat 21:21,22 ; to which Mark addeth, Mar 11:25,26 , And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive you your trespasses. When our Lord had been in the temple, and driven out the buyers and sellers there, he went out of the city to be at Bethany, either to avoid the noises of the city, (now very full of people, the passover being so nigh), or to get a more private place for prayer. He returns the next morning; and being hungry, and seeing a fig tree in his way, he goes to it, finds it full of leaves, but no fruit on it. He saith unto it, Never fruit grow on thee more. Mark saith, For the time of figs was not yet. Why then doth our Saviour curse this tree? Some think that by time is here meant season (as indeed the Greek word often signifieth); these would have the meaning to be, for it was not a seasonable year for figs. But this rather augments than abates the difficulty, for why should our Saviour curse it for having no figs, when the year was such as was not seasonable? Others therefore think that ou should be ou , then the English would be, Where he was was a time of figs. For this it is said;

1. That the Greek spirits and accents were ordinarily left out in ancient copies, which if they be taken away the words are the same.

2. That this was according to truth, for it was a time of green figs, at least; it being near Jerusalem, and but three or four days before the passover, about which time they reaped their corn, as appears from Lev 23:10 Deu 16:9 ; and it is plain from Son 2:13 , that in the beginning of their spring their fig trees put forth green figs.

But when I consider that none of the ancient translations are according to this criticism, but as our translations, I conclude that the ancients understood it ou , not ou , and it seemeth too bold to interpret the words contrary to their unanimous sense. Others therefore tell us, that fig trees, or at least some kind of them, (like orange trees), had leaves and fruit upon them always, some green, some half ripe, some full ripe; and that these kept on their leaves all the winter: so that our Saviour seeing leaves, might be led to it with an expectation of some fruit put forth the former year, for the time for the ripening of fruit of that kind that year was not come; and finding none, he cursed it; thereby in a type showing what should be done to barren souls, who have only leaves, no true fruit of righteousness. Or what if we should say, that he did not curse it with any respect to its want of fruit, but only to show his Divine power, working a miracle?

And presently the fig tree withered away: as soon as our Saviour had cursed it, it began to wither. Mark tells us this was the next morning, Mar 11:20 , which made Peter say, Master, behold, the fig tree which thou cursedst is withered away. Matthew saith, When the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! Upon this our Saviour telleth Peter and the rest, that if they had faith, and doubted not, they should not only do that which he had done to the fig tree, but if they said to that mountain, Be removed and cast into the sea, it should be done. This is interpreted by Mat 21:22 ,

All things, whatsoever ye shall ask in prayer believing, ye shall receive We met with the like expression before, Mat 17:20 . Mark hath the same, Mar 11:23 . Luke hath it, Luk 17:6 . It is an expression which ought not to be strained further than to signify, that there is nothing conducive to the glory of God and our own good, but believers may receive at the hand of God, if they can believe without doubting that what they would have shall come to pass. I see no reason to discourse of a faith of miracles as different from other faith; which only thus differed, that the disciples (the apostles I mean) had a power given them, and a promise made to them, that they should be able to work miraculous operations, which is not given to other Christians serving only the particular occasions of that time, to give credit to the gospel. The general proposition is true, and shall be made good to every believer, That whatsoever good is made the matter of a promise, (such are all good things), shall be given to believing souls, praying for them. But there were of old special promises, not made to the people of God in general, but to particular persons, for particular ends; we cannot expect to do or obtain such things now. Nothing is too big for true faith to obtain, but that faith must have a promise to lean upon, and it must be showed by prayer, as Mat 21:22 . Mark adds, that it must be also attended with charity, a charitable heart, ready to forgive, and actually forgiving, our brethren their trespasses. But it is no more than we met with in Matthew, Mat 6:14,15 , where we opened the sense of those words.

Poole: Mat 21:23

Mark hath before this, Mar 11:18 , And the scribes and chief priests heard it, that is, his turning the buyers and sellers out, and overturning the tables of the money changers, and sought how they might destroy him: for they feared him, because all the people were astonished at his doctrine. Then he saith, Mat 22:27,28 , And they come again, to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, and say unto him, By what authority doest thou these things? and who gave thee this authority to do these things? Luke saith, Luk 19:47,48 : And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him, and could not find what they might do: for all the people were very attentive to hear him. It is plain that our Saviour went every night to Bethany, and returned to Jerusalem every morning, and daily preached in the temple. And Luke saith, the people were very attentive to hear him; in the Greek it is, hung upon him, hearing him. They were also much affected with the miracles which they had seen him working. So as the scribes and the elders feared him, saith Mark. This possibly might be one reason why they made no opposition to our Saviour, driving the buyers and sellers out of the temple, viz. for fear of the people; for we must remember they were a conquered, tributary people, and traded the jurisdiction of the Romans, under whom, though they had a liberty for the exercise of their own religion, yet they had not such a power as before; it was not lawful for them to put any to death, Joh 18:31 . And for the preserving of their own liberty, they were obliged to take heed of causing any tumults for matters concerning their religion. So as what they did of this nature they did by craft, rather than plainly and openly attempting it, Mar 14:1 . It is likely they might have some previous secret counsels what method to take, mentioned both by Mark and Luke. The method, it seems, which they agreed upon, was first to send to him, to know by what authority he did those things, and who gave him such authority. This is mentioned both by Matthew and Mark. They sent such a message to John, Joh 1:19-21 . They had often questioned him about his doctrine, and had gone by the worst, he justifying his doctrine to their faces. For the truth of his miracles, it was so evident that they could not question that; They therefore now only question his authority to preach. The question was captious enough, for if he had said, By a Divine authority, they would probably have accused him of blasphemy. For a human authority, they knew he had none, according to their rules for order, for they came from the court that should have given them such authority. Our Saviour well enough understanding their design, gives them, who would not understand his Divine mission by his miraculous operations, a wary answer.

Poole: Mat 21:24-27 - We cannot tell // Neither do I tell you

Ver. 24-27. We have the same without any considerable alteration Mar 11:27-33 . Luke also records the same history, Luk 20:1-8 , with no considerable difference, only he thus prefaceth to it: And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders: which makes it plain, that their question principally related to our Saviour’ s preaching. It should seem, they had a law prohibiting any to preach in the temple without authority from the chief priests and elders. If any one think this was not an apposite answer to the question propounded to him,

1. They ought to consider, that our Saviour did truly judge they deserved no answer, for his works had testified of him that he acted by a Divine power; he should not need tell them so, in so many words.

2. In very deed there was a direct answer couched in this question of our Saviour. I pray, saith he, by what authority did John preach and baptize? They could not say, By a human authority, for they knew he was not licensed by their masters: it must follow that he acted by virtue of an extraordinary Divine mission.

So do I, saith our Saviour, and have given you a greater proof of it than ever John Baptist did. But our Lord well knew that the Pharisees had a greater reverence for John the Baptist than for him, and that many of the people had a great opinion of John, indeed greater than of him; our Saviour coming eating and drinking, as he expresses it, that is, being of a more free and sociable conversation, which did not so please the Pharisaical morose, and supercilious humour: he therefore chooseth to teach them by a question, in which, as soon as they could resolve themselves, they might know by what authority he did what he did. Besides, by the baptism of John, mentioned in our Saviour’ s question, is not to be understood only his administration of baptism, but his doctrine, and indeed the whole of his ministry; for as his baptism is called the baptism of repentance, so the Pharisees here argue, that if they should say, From heaven, he would say, Why then did ye not believe him? Which must be understood of his doctrine. A great part of John’ s doctrine was, that the Messiah was come, that Christ was he; Joh 1:29 , he pointed to him and said, Behold the Lamb of God which taketh away the sin of the world; which had they believed, they would never have come to him with so silly a question. The Pharisees therefore rightly judged how they would be ensnared, if they said John’ s baptism and doctrine was from God, for then a Divine faith was due to his words, and they must have owned Christ to be the Messiah. But why did not they say, Of men? The text saith, they feared the people. Those who will not fear God, shall have something to fear sordidly and slavishly. The people all owning John as a prophet, a man that had an extraordinary mission from God, and commission to reveal the mind and will of God, would have cried shame upon them had they disparaged him, as one that spake of his own head. They say,

We cannot tell Herein they lied. Our Saviour replies,

Neither do I tell you & c. Not, I cannot tell you, but I do not tell you: I will tell you no more than what John hath long since told you, and what, if you will, you and all men may know by my miracles.

Poole: Mat 21:28-32 - The publicans and the harlots go // into the kingdom of God before you

Ver. 28-32. Matthew alone mentions this parable. The scope of it is taught us Mat 21:31 ,

The publicans and the harlots go (that is, shall go)

into the kingdom of God before you that is, you Pharisees. Who these Pharisees and who the publicans were, we showed before, Mat 3:7 . The publicans were very odious to the Jews: see Mar 2:16 . Harlots are great sinners. By the kingdom of God, here, is meant that of glory. Our Lord’ s saying that publicans and harlots should go in before the Pharisees, doth not imply that they should follow. It only signifieth that some who had been publicans (as Matthew and Zacchaeus) and harlots were in a better condition than these Pharisees. He proves it because they had done the will of God, which the Pharisees, notwithstanding all their fair profession, had not, but resisted it, and particularly in the ministry of John the Baptist, who came to them in the way of righteousness, preaching the true doctrine of righteousness, and living a holy and righteous life; upon the hearing of whose doctrine, some of the publicans and other great sinners had believed in Christ; but the Pharisees, though they heard his doctrine, saw his conversation, and saw others repent and own Christ, yet were so far from believing, that they would not repent, that they might believe; they would not be awakened to any sense of their sinful courses, nor amend any thing of their former ways, that they might receive Christ and embrace his righteousness and salvation. For although evangelical repentance is the fruit of faith, yet that repentance which lieth in a previous sense of sin, and a resolution to leave sinful courses, goeth before it. Now to illustrate and press this home upon the consciences of these Pharisees, our Saviour brings this parable, (as Nathan did to David, 2Sa 12:1,11 ) that they might, being convicted, condemn themselves. Hence the parable is easily understood: The man mentioned is God. The two sons were the Pharisees, a people highly pretending obedience to the law of God, and making a great show of religion. And the publicans and harlots, great sinners, bad and vile people, making no pretence to religion. God saith to the one and the other, Go, work in my vineyard, that is, do my will, do the work I command you to do. The Pharisees, so hypocrites and formalists, by their outward pretence and profession, say, I go, sir; but yet go not; all their religion is a vain show, a mere outside appearance. Others by their lives declare that they will not go; but yet upon second thoughts, having their hearts touched by the finger of God, they do God’ s work.

Whether of them twain did the will of his father? They say unto him, The first. This is plain; for what was the will of the father, but that they should do the work he set them to do? This the latter did not. The father’ s will was not only that the son should give him a cap and a knee, and compliment him, but that he should go to work in the vineyard. It is the least part of God’ s will that men should give him good words, be a little complemental and ceremonious toward him; but that they should repent and believe, and obey his gospel. This some publicans and harlots did; the generality of the Pharisees refused. It is a hard thing to convince a moral, righteous, civil man, that he lacks any thing to salvation; and hence it is that profane persons many times repent, believe, and are saved, when others perish in their impenitency and unbelief, because they think they have no need of repentance, or any further righteousness than they are possessed of.

Poole: Mat 21:33

Mark hath this parable, Mar 12:1-9 . Luke hath it, Luk 20:9-16 . Who is here intended under the notion of a householder, or a man? We are told by the prophet Isaiah, Isa 5:1,2 , it is the Lord of hosts, the God of Israel: the house of Israel and the men of Judah are his vineyard, his pleasant plant, Isa 5:7 he hedged this people by his providence. God often compares his church to a vineyard, Deu 32:32 Psa 80:8 Jer 2:21 . The other expressions, of making in it a winepress, or a winefat, signify no more than that God had provided for the Jews all things necessary for use or ornament. His letting of it out to husbandmen, and going into a far country, signifies that, being himself, as to his glorious residence, in heaven, he had entrusted the church of the Jews with a high priest, and other priests and Levites.

Poole: Mat 21:34-36

Ver. 34-36. Mark agrees in the substance, but mentions three single servants sent, and then many others. The first he saith they caught, and beat, and sent away empty. At the second he saith they cast stones, wounded him in the head, and sent him away shamefully handled. The third he saith they killed; and for others, they did beat some, and kill some. Luke speaks to the same sense. I observed before, that we must not look to fit every particular phrase in a parable in the explication. By the servants here sent to the husbandmen are doubtless to be understood those extraordinary prophets, whom in the corrupt state of the Jewish church God sent to reprove the priests, and to admonish the priests, as well as the people, of the duty which they owed unto God, in obedience to his law. And the various phrases here used, to express the indignities offered to the servants, do but signify the various abuses offered to many of these prophets, of which are instances in 1Ki 19:10 2Ch 36:16 Neh 9:26 Jer 44:4,5 . Jeremiah was beaten and imprisoned; so was Micaiah; Zechariah slain in the temple, &c.

Poole: Mat 21:37

Mark saith he had but one son, his well beloved, Mar 12:6 . Luke saith, Luk 20:13 , Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him. God is here brought in acting after the manner of men, using all probable means to get their rent: we must not fancy that God did not know what men would do. God, after all his prophets, sent his only Son to the Jews and to their priests, his well beloved Son; he said, Perhaps they will reverence my Son. These words must be understood, not as expressing what they would do, or what appeared to God probable that they would do, but as expressive of what they ought to do, and what God might reasonably expect from them.

Poole: Mat 21:38-39

Ver. 38,39. Mark and Luke have the same with no considerable alteration. Our Lord here prophesieth his own death by the means of these wicked priests, and so both lets them know that he was not ignorant of what was in their hearts, and they had been already (as we heard before) taking counsel about, by which they might again have concluded that he was the Son of God, and one who knew their hearts; and he also lets them know, that they should not surprise him, and that he was not afraid of them.

But when the husbandmen saw the son, they said, This is the heir. These words let the Pharisees (to whom, together with the people, he at that time spake) know that themselves knew he was the Son of God, and were convicted in their own consciences that he was the true Lord of the church. Though this was not true of all that had a hand in crucifying Christ; for Paul saith of some of them, that if they had known him, they would not have crucified the Lord of glory; yet it was doubtless true of many of them, and those the most knowing men amongst them. But herein did their most prodigious blindness and madness appear, that when they knew this, they should think it possible to prevent his being set as King upon the Lord’ s holy hill of Zion. One would think this were impossible to rational creatures. But why should we think so? How many are there in the world at this day, that are convicted in their own consciences, and do believe that the ways and people whom they prosecute to their ruin, yea, to death itself, are the truths, the ways, the people of God, yet they will be kicking against the pricks! And though God makes many of them perish in their enterprises, and suffers them not to come with hoary heads to the grave in peace, yet there ariseth another instead of this hydra, a posterity approving their doings and thinking, though their fathers failed in this or that little policy, yet they shall prevail against God, and his inheritance shall be theirs. Wise Providence thus fitteth the saints for their crown, and suffers sinners to prepare themselves for the day of wrath.

Poole: Mat 21:40-41

Ver. 40,41. Mark relates the latter verse as Christ’ s own words, Mar 12:9 ; so doth Luke, Luk 20:15,16 , adding, that when they heard it, they said, God forbid. It is said, to solve this difficulty,

1. That they say unto him must not be understood of the Pharisees, but some of the hearers; the Pharisees said only, God forbid.

2. Others think the Pharisees and elders did at first say as is here expressed, but our Saviour then telling them they were the men and opening it further to them, they said, God forbid.

It is very possible the Pharisees and elders might first say it, and that our Saviour confirming and opening their words, showing them how they had given judgment against themselves, they said, God forbid; so both they might say these words, and Christ also. This I take to be the most satisfactory answer. By those words also our Saviour declares, that his church should shortly be taken out of the hands of these Pharisees, and elders, and priests, and put into the hands of his apostles and a gospel ministry.

Poole: Mat 21:42-44 - And whosoever shall fall on this stone shall be broken // But on whomsoever it shall fall, it will grind him to powder

Ver. 42-44. Mark saith, Mar 12:10,11 , And have ye not read this scripture, The stone which the builders rejected is become the head of the corner: this was the Lord’ s doing, and it is marvellous in our eyes. Luke saith, Luk 20:17,18 , And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder. It is more than probable that our Saviour had more words with them upon this argument than are left us upon sacred record; for John hath let us know, that we are not to expect that all he did or spake should be written, Joh 21:25 ; and as not every discourse or action, so not all words in the same discourse, nor all circumstances relating to the same action. Knowing themselves and their masters to be the husbandmen with whom the Lord had entrusted this vineyard the house of Israel, it is not reasonable to think they should be very patient to hear that God would miserably destroy them as wicked men, and commit his vineyard to the trust of others. We cannot therefore in reason imagine but that they should reply something to that, as thinking it a strange thing that he should assert, that for the rejection of him, God would reject his ancient people, and cast off the church of the Jews. To show this was nothing which ought to seem strange to them, he asks them, Did ye never read in the Scriptures, The stone, & c. Luke saith, he beheld them, and said, What is this then, &c.? As if the Pharisees had charged him with speaking without any warrant from the word of God, there was no such thing in the law or prophets. To convince them of their mistake, or at least that there was nothing in that he said which needed to appear strange to them, he saith, Did ye never read? or, Have ye not read the scripture? (so Mark relates it); or, What is this then? As Luke hath it. The text he quotes is Psa 118:22,23 . It is manifest that the Jews understood that Psalm to be a prophecy of Christ, by the people’ s acclamations of Hosanna; for the substance of those acclamations are in Psa 118:25,26 : Save now, I beseech thee, O Lord: O Lord, I beseech thee, send now prosperity. Blessed is he that cometh in the name of the Lord. Hoshiah na, hn he eyvwh Save, I beseech thee. This they understood of the Messiah. This they had heard cried unto our Saviour. Saith our Saviour, In that very Psalm you may read, The stone which the builders rejected is become the head of the corner. Before he had compared the church to a vineyard, to show their obligation to bring forth fruit; here to a building, to denote God’ s dwelling in it. The builders here intended were the heads of the Jewish church, who not only by their own pretences, but by their calling, were builders, and ought to have been builders; though indeed they proved destroyers and pullers down, instead of builders. The church is elsewhere compared to a building, 1Co 3:9 Eph 2:21 ; and the teachers in it to builders, Rom 15:20 Gal 2:18 . Our Lord is here compared to a stone, because he is the only firm foundation, the chief cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit, Eph 2:20-22 : called by the prophet Isaiah, Isa 28:16 , a stone laid in Zion for a foundation, a tried stone, a precious cornerstone, a sure foundation ; which is applied to Christ, Act 4:11 Rom 9:33 1Pe 2:6-8 . He is become the head of the corner, that is, the chief, the principal stone in the building. Lest they should be startled at this, he addeth, this is the Lord’ s doing, and it is marvellous in our eyes. This may seem strange to you, that those who seemed to be builders and pillars should be rejected and thrown away; and no wonder, for it is the Lord’ s doing. In the reformations of churches from gross corruptions, God doth always some extraordinary things, which we are not at present able to reconcile to other reasons. Mat 21:43 , (which some think should have been put after the next verse), our Lord tells them plainly, that God was removing his church from them to the Gentiles, which he calleth a people that should bring forth the fruits thereof.

And whosoever shall fall on this stone shall be broken: there will be many that shall be offended at Christ, his person, his doctrine, his institutions, upon which account he is called a stumbling stone, Rom 9:33 . But they shall be broken: if they take offence at me, so as they will not believe on me, nor receive me, it will be their ruin.

But on whomsoever it shall fall, it will grind him to powder: if they shall go on to persecute me and my members, so that I fall on them, they shall be ruined, irreparably and irrecoverably, with a more dreadful destruction.

Poole: Mat 21:45-46

Ver. 45,46. Mark hath much the same, Mar 12:12 ; so hath Luke, Luk 20:19,20 : but Luke adds, They watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor. These wretched men were convinced in their own consciences, they perceived that he spake of them. They had nothing to oppose to what he said. They could not deny but that the psalmist, Psa 118:22 , spake of the Messias. They could not but own that they were the builders, and that they had refused him. Yet their lusts and interests would not suffer then, to obey these convictions, to receive and to embrace Christ, and prevent that ruin which was coming upon them. They durst not apprehend Christ for fear of the people. They had nothing to lay to his charge; they therefore send out spies to watch him, to see if they could catch any thing from him in discourse, whereof to accuse him before Pilate, the Roman governor in Judea at this time.

Lightfoot: Mat 21:1 - To the mount of Olives

And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,   

[To the mount of Olives.] Mons Olivarum; Zec 14:4.

Lightfoot: Mat 21:2 - An ass and her foal

Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them; and bring them unto me.   

[An ass and her foal.] In the Talmudists we have the like phrase, an ass and a little colt. In that treatise Mezia, they speak concerning a hired ass, and the terms that the hired is obliged to. Among other things there, the Babylon Gemara hath these words, Whosoever transgresses against the will of the owner is called a robber. For instance, if any one hires an ass for a journey on the plains, and turns up to the mountains, etc. Hence this of our Saviour appears to be a miracle, not a robbery; that without any agreement or terms this ass should be led away; and that the owner and those that stood by should be satisfied with these bare words, "The Lord hath need of him."

Lightfoot: Mat 21:5 - Meek, and sitting upon an ass

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.   

[Meek, and sitting upon an ass.] This triumph of Christ completes a double prophecy: 1. This prophecy of Zechariah here mentioned. 2. The taking to themselves the Paschal lamb, for this was the very day on which it was to be taken, according to the command of the law, Exo 12:3; "In the tenth day of this month, they shall take to them every man a lamb."   

It scarce appears to the Talmudists, how those words of Daniel concerning the Messias, that "he comes with the clouds of heaven," are consistent with these words of Zechariah, that "he comes sitting upon an ass." "If (say they) the Israelites be good, then he shall come with the clouds of heaven; but if not good, then riding upon an ass." Thou art much mistaken, O Jew: for he comes "in the clouds of heaven," as judge and revenger; but sitting upon an ass; not because you are, but because he is, good. " King Sapores said to Samuel; 'You say your Messias will come upon an ass, I will send him a brave horse.' He answers him, 'You have not a horse with a hundred spots as is his ass." In the greatest humility of the Messias they dream of grandeur, even in his very ass.

Lightfoot: Mat 21:8 - Strewed branches in the way

And a very great multitude spread their garments in the way; others cut down branches from the trees, and strowed them in the way.   

[Strewed branches in the way.] Not that they strewed garments and boughs just in the way under the feet of the ass to be trod on; this perhaps might have thrown down the rider; but by the wayside they made little tents and tabernacles of clothes and boughs, according to the custom of the feast of Tabernacles. John also adds, that taking branches of palm trees in their hands, they went forth to meet him. That book of Maimonides entitled Tabernacles and palm branches; will be an excellent comment on this place, and so will the Talmudic treatise, Succah. We will pick out these few things, not unsuitable to the present story: "Doth any one spread his garment on his tabernacle against the heat of the sun, etc.? it is absurd; but if he spread his garment for comeliness and ornament, it is approved." Again, "The boughs of palm trees, of which the law, Lev 23:40; speaks, are the young growing sprouts of palms, before their leaves shoot out on all sides; but when they are like small staves, and these are called young branches of palms." And a little after, "It is a notable precept, to gather young branches of palms; the boughs of myrtle and willow, and to make them up into a small bundle, and to carry them in their hands," etc.

Lightfoot: Mat 21:9 - Hosanna to the Son of David

And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.   

[Hosanna to the Son of David.] Some are at a loss why it is said to the Son; and not O Son; wherefore they fly to Caninius as to an oracle, who tells us, that those very bundles of boughs are called Hosanna; and that these words, Hosanna to the Son of David; signify no more than boughs to the Son of David. We will not deny that bundles are sometimes so called, as seems in these clauses...where it is plain, that a branch of palm is called Lulab; and boughs of myrtle and willow bound together are called Hosanna; but, indeed, if Hosanna to the Son of David signifies boughs to the Son of David; what do those words mean, Hosanna in the highest? The words therefore here sung import as much as if it were said, We now sing Hosanna to the Messias.   

In the feast of Tabernacles, the great Hallel; as they call it, used to be sung, that is, Psalms_113-118. And while the words of the Psalms were sung or said by one, the whole company used sometimes to answer at certain clauses, Halleluia. Sometimes the same clauses that had been sung or said were again repeated by the company: sometimes the bundles of boughs were brandished or shaken. "But when were the bundles shaken?" The rubric of the Talmud saith, "At that clause Give thanks unto the Lord; in the beginning of Psalms_118, and at the end. And at that clause, Save now, I beseech thee; O Lord, (Psa 118:25) as saith the school of Hillel: but the school of Shammai saith also, at that clause, O Lord, I beseech thee, send now prosperity. R. Akibah said, I saw R. Gamaliel and R. Joshuah, when all the company shook their bundles they did not shake theirs, but only at that clause, Save now, I beseech thee, O Lord."   

On every day of the feast, they used once to go round the altar with bundles in their hands, singing this, Save now, I beseech thee, O Lord; I beseech thee, O Lord, send now prosperity. But on the seventh day of the feast they went seven times round the altar, etc. "The tossing or shaking of the bundles was on the right hand, on the left hand, upwards and downwards."   

"The reason of the bundles was this, because it is written, 'Then let all the trees of the wood sing,' (Psa 96:12). And afterward it is written, 'Give thanks unto the Lord, because he is good,' (Psa 106:1). And afterward, 'Save us, O Lord, O our God,' etc. (Psa 106:47). And the reason is mystical. In the beginning of the year, Israel and the nations of the world go forth to judgment; and being ignorant who are to be cleared and who guilty, the holy and blessed God commanded Israel that they should rejoice with these bundles, as a man rejoiceth who goeth out of the presence of his judge acquitted. Behold, therefore, what is written, 'Let the trees of the wood sing'; as if it were said, Let them sing with the trees of the wood, when they go out justified from the presence of the Lord," etc.   

These things being premised concerning the rites and customs of that feast, we now return to our story: --   

I. It is very much worth our observation, that the company receives Christ coming now to the Passover with the solemnity of the feast of Tabernacles. For what hath this to do with the time of the Passover? If one search into the reason of the thing more accurately, these things occur; First, The mirth of that feast above all others; concerning which there needs not much to be said, since the very name of the feast (for by way of emphasis it was called Festivity or Mirth) sufficiently proves it. Secondly, That prophecy of Zechariah, which, however it be not to be understood according to the letter, yet from thence may sufficiently be gathered the singular solemnity and joy of that feast above all others; and, perhaps, from that same prophecy, the occasion of this present action was taken. For being willing to receive the Messias with all joyfulness, triumph, and affection of mind (for by calling him the Son of David; it is plain they took him for the Messias ), they had no way to express a more ardent zeal and joy at his coming, than by the solemn procession of that feast. They have the Messias before their eyes; they expect great things from him; and are therefore transported with excess of joy at his coming.   

II. But whereas the Great Hallel; according to the custom, was not now sung, by reason of the suddenness of the present action, the whole solemnity of that song was, as it were, swallowed up in the frequent crying out and echoing back of Hosanna; as they used to do in the Temple, while they went round the altar. And one while they sing Hosanna to the Son of David; another while, Hosanna in the highest; as if they had said, "Now we sing Hosanna to the Son of David; save us, we beseech thee, O thou [who dwellest] in the highest, save us by the Messias."

Lightfoot: Mat 21:12 - He cast out all them that sold and bought in the Temple. // Overthrew the tables of the moneychangers. // Of those that sold dove

And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,   

[He cast out all them that sold and bought in the Temple.] I. There was always a constant market in the Temple in that place which was called the shops; where every day was sold wine, salt, oil, and other requisites to sacrifices; as also oxen and sheep, in the spacious Court of the Gentiles.   

II. The nearness of the Passover had made the market greater; for innumerable beasts being requisite to this solemnity, they were brought hither to be sold. This brings to mind a story of Bava Ben Buta: "He coming one day into the court found it quite empty of beasts. 'Let their houses,' said he, 'be laid waste, who have laid waste the house of our God.' He sent for three thousand of the sheep of Kedar; and having examined whether they were without spot, brought them into the Mountain of the House"; that is, into the Court of the Gentiles.   

[Overthrew the tables of the moneychangers.] Who those moneychangers were, may be learned very well from the Talmud, and Maimonides in the treatise Shekalim; --   

"It is an affirmative precept of the law, that every Israelite should give half a shekel yearly: even the poor, who live by alms, are obliged to this; and must either beg the money of others, or sell their clothes to pay half a shekel; as it is said, 'The rich shall give no more, and the poor shall give no less.' "   

"In the first day of the month Adar, they made a public proclamation concerning these shekels, that every one should provide his half shekel, and be ready to pay it. Therefore, on the fifteenth day of the same month, the exchangers sat in every city, civilly requiring this money: they received it of those that gave it, and compelled those that did not. On the five-and-twentieth day of the same month they sat in the Temple; and then compelled them to give; and from him that did not give they forced a pledge, even his very coat."   

"They sat in the cities, with two chests before them; in one of which they laid up the money of the present year, and in the other the money of the year past. They sat in the Temple with thirteen chests before them; the first was for the money of the present year; the second, for the year past; the third, for the money that was offered to buy pigeons," etc. They called these chests trumpets; because, like trumpets; they had a narrow mouth, and a wide belly.   

"It is necessary that every one should have half a shekel to pay for himself. Therefore, when he comes to the exchanger to change a shekel for two half shekels, he is obliged to allow him some gain, which is called kolbon. And when two pay one shekel [between them], each of them is obliged to allow the same gain or fee."   

And not much after, " How much is that gain? At that time when they paid pence for the half shekel, a kolbon [or the fee that was paid to the moneychanger] was half a mea; that is, the twelfth part of a penny, and never less. But the kolbons were not like the half shekel; but the exchangers laid them by themselves till the holy treasury were paid out of them." You see what these moneychangers were, and whence they had their name. You see that Christ did not overturn the chests in which the holy money was laid up, but the tables on which they trafficked for this unholy gain.   

[Of those that sold doves] Sellers of doves. See the Talmudic treatise of that title. " Doves were at one time sold at Jerusalem for pence of gold. Whereupon Rabban Simeon Ben Gamaliel said, By this temple I will not lie down this night, unless they be sold for pence of silver, etc. Going into the council-house, he thus decreed, A woman of five undoubted labours, or of five undoubted fluxes, shall be bound only to make one offering; whereby doves were sold that very day for two farthings." The offering for women after childbirth, and fluxes, for their purification, were pigeons, etc. But now, when they went up to Jerusalem with their offerings at the feasts only, there was at that time a greater number of beasts, pigeons, and turtles, etc. requisite. See what we have said at the fifth chapter, and the three-and-twentieth verse.

Lightfoot: Mat 21:15 - The children crying in the temple, and saying, Hosanna

And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the son of David; they were sore displeased.   

[The children crying in the temple, and saying, Hosanna.] Children; from their first infancy, were taught to manage the bundles, to shake them, and in shaking, to sing Hosanna. A child, so soon as he knows how to wave the bundle, is bound to carry a bundle Where the Gemara saith thus; "The Rabbins teach, that so soon as a little child can be taught to manage a bundle, he is bound to carry one: so soon as he knows how to veil himself, he must put on the borders: as soon as he knows how to keep his father's phylacteries, he must put on his own: as soon as he can speak, let his father teach him the law, and to say the phylacteries," etc.

Lightfoot: Mat 21:19 - Found nothing thereon but leaves only

And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.   

[Found nothing thereon but leaves only.] This place is not a little obscure, being compared with Mar 11:13; who seems to say, that therefore figs were not found on this tree, because it was not yet the time of figs. Why then did our Saviour expect figs, when he might certainly know that it was not yet the time of figs? And why, not finding them, did he curse the tree, being innocent and agreeable to its own nature?   

I. We will first consider the situation of this tree. Our evangelist saith, that it was in the way. This minds me of a distinction used very often by the Talmudists, between the fruits of trees of common right, which did not belong to any peculiar master, but grew in woody places, or in common fields; and the fruits of trees which grew in gardens, orchards, or fields, that had a proper owner. How much difference was made between these fruits by the canonists, as to tithing, and as to eating, is in many places to be met with through the whole classes, entitled Seeds. This fig-tree seems to have been of the former kind: a wild fig-tree; growing in a place or field, not belonging to any one in particular, but common to all. So that our Saviour did not injure any particular person, when he caused this tree to wither; but it was such a tree, that it could not be said of it, that it was mine or thine.   

II. He found nothing thereon but leaves; because the time of figs was not yet a great while, Mar 11:13.   

1. "At what time in the seventh year do they forbear to lop their trees? The school of Shammai saith All trees from that time, they bring forth [leaves]." The Gloss, "The beginning of leaves is in the days of Nisan."   

2. "Rabban Simeon Ben Gamaliel saith, From the putting forth of leaves, till there be green figs, is fifty days; from the green figs, till the buds fall off, fifty days; and from that time till the figs be ripe are fifty days." If, therefore, the first putting out of the leaves was in the month Nisan, and that was five months' time before the figs came to be ripe, it is plain enough that the figs of that year coming on were not expected by our Saviour, nor could be expected.   

That we may pursue the matter somewhat home, and make it appear that the text of Mark, as it is commonly read, for the time of figs was not yet; is uncorrupted,   

I. We must first observe what is said about the intercalation of the year: "They intercalate the year upon three accounts; for the green year, for the fruit of the tree, and for Tekupha." Maimonides is more large; whom see. Now if you ask what means the intercalation for the fruit of the tree, the Gloss answers, "If the fruit be not ripened till Pentecost is past, they intercalate the year; because Pentecost is the time of bringing the firstfruits: and if at that time one should not bring them along with him when he comes to the feast, he would be obliged to make another journey." But now this is not to be understood of all trees, but of some only, which put forth their fruit about the time of the Passover, and have them ripe at the feast of Pentecost. For thus Maimonides in the place cited: "If the council sees that there is not yet any green ear, and that the fruit of the trees which used to bud at the feast of the Passover is not yet budded [mark that, 'used to bud'], moved by these two causes, they intercalate the year." Among these the fig-tree can by no means be reckoned: for since, our Saviour being witness, the putting forth of its leaves is a sign that summer is at hand, you could not expect any ripe figs, nay (according to the Talmudists), not so much as the putting out of leaves, before the Passover. When it is before said that Pentecost was the time of bringing the firstfruits, it must not be so understood as if the firstfruits of all trees were then to be brought, but that before Pentecost it was not lawful to bring any; for thus it is provided for by a plain canon, "The firstfruits are not to be brought before Pentecost. The inhabitants of mount Zeboim brought theirs before Pentecost, but they did not receive them of them, because it is said in the law, 'And the feast of harvest, the firstfruit of thy labours which thou hast sown in thy field.' "   

II. There are several kinds of figs mentioned in the Talmudists besides these common ones; namely, figs of a better sort, which grew in gardens and paradises: 1. Shithin. Concerning which the tract Demai; among those things which were accounted to deserve lesser care; and among those things which were doubtful as to tithing were shithin; which the Glosser tells us were wild figs. 2. There is mention also in the same place of... a fig mixed with a plane-tree. 3. But among all those kinds of figs, they were memorable which were called a kind of fig; and they yet more, which were called white figs; which, unless I mistake, make to our purpose: not that they were more noble than the rest, but their manner of bearing fruit was more unusual. There is mention of these in Sheviith; in these words, we will render the words in the paraphrase of the Glossers: "... white figs; and a kind of fig; the seventh year" (that is, the year of release) "is to those the second" (viz of the seven years following); "to these, the gong out of the seventh. White figs put forth fruit every year, but it is ripe only every third year: so that on that tree every year one might see three sorts of fruit, namely, of the present year, of the past, and of the year before that. Thus the kind of fig bring forth ripe fruit in two years," etc.   

Concerning white figs thus the Jerusalem Gemara: "Do they bear fruit every year, or once in three years? They bear fruit every year; but the fruit is not ripe till the third year. But how may one know which is the fruit of each year? R. Jona saith, 'By the threads that hang to them.' The tradition of Samuel, 'He makes little strings hang to it,' " etc.   

III. The fruit of very many trees hung upon them all the winter, by the mildness of the weather, if they were not gathered or shaken off by the wind: nay, they ripened in winter. Hence came those cautions about tithing: "The tree which puts forth its fruit before the beginning of the year of the world" [that is, before the beginning of the month Tisri, in which month the world was created], "must be tithed for the year past: but if after the beginning of the world, then it must be tithed for the year coming on. R. Judan Bar Philia answered before R. Jonah, 'Behold the tree Charob puts forth its fruits before the beginning of the world, and yet it is tithed for the year following.' R. Jissa saith, 'If it puts forth a third part before the year of the world, it must be tithed for the year past; but if after, then for the year following.' R. Zeira answers before R. Jissa 'Sometimes palm-trees do not bring forth part of their fruit till after the beginning of the year of the world; and yet they must be tithed for the year before.' Samuel Bar Abba saith, 'If it puts forth the third part of its fruit before the fifteenth day of the month Shebat, it is to be tithed for the year past; if after the fifteenth day of the month Shebat, for the year to come.' " Hence that axiom in Rosh Hashanah, "The first day of the month Shebat is the beginning of the year for trees, according to the school of Shammai; but, according to that of Hillel, the fifteenth day."   

However, fig-trees were not among those trees that put forth their fruit after the beginning of Tisri; for you have seen before, out of the Talmudists, that they used to put forth their leaves in the month Nisan: and that their fruit used to be ripe in thrice fifty days after this. Yet, perhaps, it may be objected about them, what we meet with in the Jerusalem Gemara, at the place before cited: "One gathers figs (say they), and knows not at what time they were put forth" (and thereby is at a loss for what year to tithe them). "R. Jonah saith, 'Let him reckon a hundred days backwards; and if the fifteenth day of the month Shebat falls within that number, then he may know when they were put forth.' " But this must be understood of figs of a particular sort, which do not grow after the usual manner, which is plain also from that which follows; for, "they say to him, 'With you at Tiberias there are fig-trees that bear fruit in one year': to which he answers, 'Behold, with you at Zippor there are trees that bear fruit in two years.' " Concerning common fig-trees, their ordinary time of putting out green figs was sufficiently known; as also the year of tithing them: but concerning those trees of another sort, which had ripe fruit only in two or three years, it is no wonder if they were at a loss in both.   

IV. Christ, therefore, came to the tree seeking fruit on it, although the ordinary time of figs was not yet; because it was very probable that some fruit might be found there. Of the present year, indeed, he neither expected nor could expect any fruit, when it was so far from being the time of figs; that it was almost five months off: and it may be doubted whether it had yet so much as any leaves of the present year. It was now the month Nisan, and that month was the time of the first putting out of leaves; so that if the buds of the leaves had just peeped forth, they were so tender, small, and scarce worth the name of leaves (for it was but the eleventh day of the month), that to expect figs of the same year with those leaves had not been only in vain, but ridiculous. Those words seem to denote something peculiar, having leaves; as if the other trees thereabout had been without leaves, or, at least, had not such leaves as promised figs. Mark seems to give the reason why he came rather to that tree than to any other; namely, because he saw leaves on it, and thereby hoped to find figs. "For when he saw (saith he) a fig tree afar off having leaves, he came, if haply he might find any thing thereon." From the leaves he had hopes of figs: these, therefore, certainly were not the leaves of the present spring, for those were hardly so much as in being yet: but they were either the leaves of the year past, that had hung upon the tree all winter; or else this tree was of that kind which had figs and leaves together hanging on it for two or three years before the fruit grew ripe. And I rather approve of this latter sense, which both renders the matter itself more clear, and better solves the difficulties that arise from the words of Mark. This tree, it seems, had leaves which promised fruit, and others had not so; whereas, had they all been of the same kind, it is likely they would all have had leaves after the same manner. But when others had lost all their leaves of the former year by winds and the winter, and those of the present year were not as yet come out, this kept its leaves, according to its nature and kind, both summer and winter. St. Mark, therefore, in that clause, which chiefly perplexes interpreters, for the time of figs was not yet; doth not strictly and only give the reason why he found no figs, but gives the reason of the whole action; namely, why on that mountain which abounded with fig trees he saw but one that had such leaves; and being at a great distance when he saw it, he went to it, expecting figs only from it. The reason, saith he, was this, "Because it was not the usual time of figs": for had it been so, he might have gathered figs from the trees about him; but since it was not, all his expectation was from this, which seemed to be the kind of fig or white fig, which never wanted leaves or figs. For to take an instance in the tree: That tree (suppose) bore figs such a summer, which hung upon the boughs all the following winter; it bore others also next summer; and those, together with the former, hung on the boughs all this winter too: the third summer it bore a third degree, and this summer brought those of the first bearing to ripeness, and so onwards continually; so that it was no time to be found without fruit of several years. It is less, therefore, to be wondered at, if that which promised so much fruitfulness by its looks, that one might have expected from it at least the fruit of two years, did so far deceive the hopes it had raised, as not to afford one fig; if that, I say, should suffer a just punishment from our Lord, whom it had so much, in appearance, disappointed: an emblem of the punishment that was to be inflicted upon the Jews for their spiritual barrenness and hypocrisy.

Lightfoot: Mat 21:21 - But if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done

Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.   

[But if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.] this is a hyperbolical way of speaking, taken from the common language of the schools of the Jews, and designed after a manner for their refutation. Such a hyperbole concerning this very mountain you have Zec 14:4.   

The Jews used to set out those teachers among them, that were more eminent for the profoundness of their learning, or the splendour of their virtues, by such expressions as this; He is a rooter up (or a remover) of mountains. "Rabh Joseph is Sinai, and Rabbah is a rooter up of mountains." The Gloss; "They called Rabh Joseph Sinai; because he was very skilful in clearing of difficulties; and Rabbah Bar Nachmani, A rooter up of mountains; because he had a piercing judgment." "Rabba said, I am like Ben Azzai in the streets of Tiberias." The Gloss; "Like Ben Azzai, who taught profoundly in the streets of Tiberias; nor was there in his days such another rooter up of mountains as he." "He saw Resh Lachish in the school, as if he were plucking up mountains and grinding them one upon another."   

The same expression with which they sillily and flatteringly extolled the learning and virtue of their men, Christ deservedly useth to set forth the power of faith, as able to do all things, Mar 9:23.

Lightfoot: Mat 21:33 - Planted a vineyard

Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:   

[Planted a vineyard.] Concerning vines and their husbandry see Kilaim, where there is a large discourse of the beds of a vineyard, the orders of the vines, of the measure of the winepress, of the hedge, of the trenches, of the void space, of the places within the hedge which were free from vines, whether they were to be sown or not to be sown, etc.

Lightfoot: Mat 21:35 - Beat; killed; stoned

And the husbandmen took his servants, and beat one, and killed another, and stoned another.   

[Beat; killed; stoned.] There seems to be an allusion to the punishments and manners of death in the council: 1. Beat, which properly signifies the flaying off of the skin; is not amiss rendered by interpreters beat; and the word seems to related to whipping where forty stripes save one did miserably flay off the skin of the poor man...2. Killed; signifies a death by the sword... Four kinds of death are delivered to the Sanhedrim, stoning, burning, killing, and strangling.

Lightfoot: Mat 21:38 - This is the heir, etc.

But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.   

[This is the heir, etc.] compare this verse Mat 21:38 with Joh 11:48; and it seems to hint, that the rulers of the Jews acknowledged among themselves that Christ was the Messias; but being strangely transported beside their senses, they put him to death; lest, bringing in another worship and another people, he should either destroy or suppress their worship and themselves.

Lightfoot: Mat 21:44 - And whosoever shall fall on this stone shall be broken, etc.

And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.   

[And whosoever shall fall on this stone shall be broken, etc.] here is a plain allusion to the manner of stoning, concerning which thus Sanhedrim; "The place of stoning was twice as high as a man. From the top of this, one of the witnesses striking him on his loins felled him to the ground: if he died of this, well; if not, the other witness threw a stone upon his heart," etc. "R. Simeon Ben Eleazar saith, There was a stone there as much as two could carry: this they threw upon his heart."

Haydock: Mat 21:1 - Bethphage

Bethphage, was a village of the priests, and signifies the house of figs and dates, or the house of the fountain, or of the flatterer, situated on the declivity of Mount Olivet, about a mile to the east of Jerusalem, a sabbath-day's journey. As Bethphage was probably so called from the fig and date trees growing there, Mount Olivet was from the great number of olive-trees: Greek: ton elaion. The triumphal entry of Jesus Christ into Jerusalem from Bethania, was on the first day of the week, answering to our Sunday, the very day on which, by the appointment of the law, (Exodus xii. 3.) the lamb was brought hither, to be sacrificed at the Passover. To shew, moreover, that in himself all the figures of the old law were realized, he chose that very night for the institution of the Passover of the new law, the blessed eucharist, which was appointed for the immolation of the paschal lamb in the old law, and the very day fro the redemption of the world, in which the people of God had formerly been redeemed from Egyptian bondage. ... When they were arrived to the mid-way between Bethania (which he had just quitted) and Bethphage, he sends two of his disciples. In Greek it is, Kai elthon eis Bethphage; i.e. eporeuonto, they were travelling to Bethphage, and were near the place, within sight of it, but had not reached it, as we learn from both St. Mark and St. Luke.

Haydock: Mat 21:2 - Go ye into the village // An ass tied

Go ye into the village; in Latin, Castellum, but in Greek, eis ten komen, which is, before you, contra vos, as Virgil says, Italiam contra. (Æneid i.) Some authors think it was Bethphage. (Haydock) ---

An ass tied, [1] and a colt with her. This colt, which never yet had been rid upon, represented the people of the Gentiles, to whom God had not given a written law, as he had done to the Jews. Here was manifestly fulfilled the prophecy of Zachary. Chap. ix. It was now the first day of the week, in which Christ suffered; he was pleased to enter into Jerusalem in a kind of triumph, the people making acclamations to him, as to their king and Messias. (Witham) ---

Both Jews and Gentiles, figured by the ass and the colt, are to be loosed and conducted by the hands of the apostles of Christ to their Redeemer. The Gentiles, represented by the colt, though heretofore unclean, no sooner receive Jesus resting upon them, than they are freed from every stain and rendered perfectly clean. The zeal of the Gentiles, is spoken of by St. Paul, Romans xi. 25. Blindness in part has happened in Israel, until the fulness of the Gentiles should come in. And so all Israel should be saved. (St. John Chrysostom, hom. lxvi.) ---

As it is written, "there shall come out of Sion, he that shall deliver, and shall turn away ungodliness from Jacob. And this is to them my covenant;" when I shall take away their sins. This prophecy of Isaias (lix. 20.) St. Paul applies to the conversion of the Jews; (ibid. [Romans xi. 25]) and thus both Jew and Gentile are to take up our Saviour's yoke, which is certainly sweet, and his burden light.

===============================

[BIBLIOGRAPHY]

A prophecy of the coming of the Messias was here so manifestly accomplished in the person of Jesus, that I cannot but set down the words of the prophet Zachary, chap. ix. Ecce Rex tuus veniet tibi justus & Salvator, ipse pauper, & ascendens super Asinam, & super pullum filium Asinæ. They are no less clear in the Hebrew, and other languages. See the Protestant translation in the prophet Zacharias.

Haydock: Mat 21:3-4 - The Lord hath need

The Lord hath need. Not our Lord, or your Lord, but the Lord, viz. of all, both of the beasts and of their masters, and of every creature. Christ here discovers two of his own attributes, his omniscience and his supreme dominion. Now this was done not by accident, not through novelty or to avoid fatigue, but as the evangelist declares, to accomplish the prophecy of Isaias and of Zarcharias.

Haydock: Mat 21:5

Some manuscripts read Isaias, others Zacharias: the text seems to be extracted from both, but particularly the latter, the sense of which is taken, though not verbatim, from the Septuagint version. See Isaias lxii. 2. and Zacharias ix. 9.

Haydock: Mat 21:7 - Sit thereon

Sit thereon. St. Jerome reprobates the opinion of those who suppose that Christ rode upon both the ass and the colt, though without sufficient reason. The Greek indeed, epano auton, upon them, may be referred either to the beasts or to Greek: ta imatia, the garments; but the very general sentiment is, that he first sat upon the ass for a short time, and then mounted the colt. It may be asked why Jesus, who through humility had during his whole life travelled on foot, and in no one previous instance is found to have allowed himself the convenience of riding, should on this occasion enter Jerusalem riding? One reason was, as mentioned in note on ver. 4, supra, to fulfil the prophecy of Zarcharias, who had given this mark of the Messias. Hence St. John (Chrysostom, hom. lxvi.) challenges the Jews to shew him any other king of theirs, who had entered Jerusalem riding on an ass. Other reasons were, to give a faint specimen of his real kingly dignity before he suffered; to be publicly acknowledged for the Messias; to confirm the faith of his disciples; and to leave his enemies no excuse for their incredulity. On this, as on all other occasions, magnificence is admirably blended with humility, in our Saviour's actions. Even in this his triumph, we cannot help admiring his humility, in riding upon an ass. (Jansenius) ---

The glorious reception he met with from the people, was perfectly voluntary on their parts, the genuine effusions of their hearts, and as such, infinitely superior to the vain and often forced parade bestowed upon earthly princes; and is commemorated in the blessing and distributing palms in the Catholic Church, on Palm-Sunday, all over the Christian world.

Haydock: Mat 21:9 - Hosanna

Hosanna, [2] or hosiah-na, was an acclamation of the Jews: when applied to God, means save us, I beseech Thee; when applied to a sovereign prince, means vivat, in Latin, or long live the king. (Bible de Vence) ---

Hosanna, says St. Jerome, is the same as, Save, I beseech thee. (Psalm cxvii.) Some will have the word Hosanna directed to Christ himself, and the sense to be, Save us, O thou Son of David; others understand Hosanna, directed to God, as if the people said, Save, O Lord, this our king; by which the people wished peace, safety, and prosperity to Jesus their Messias. (Witham) ---It appears that the Holy Ghost, on this occasion secretly inspired their tongues, and through their means caused loud thanks to be offered to Jesus, for an approaching blessing, of which as yet they had no conception. ---

These same words of acclamation are daily used in the preface of the mass, and represent the exultations of both priest and people, expecting, as it were, and rejoicing at his coming. (Bristow)

===============================

[BIBLIOGRAPHY]

Hosanna filio David. Greek: ta uio Dauid . See Maldonat.

====================

Haydock: Mat 21:10

He entered by the golden gate which looks towards the east, and which was not far distant from the temple, where the procession terminated. There Jesus, as high priest, made his solemn entry into his Father's house.

Haydock: Mat 21:11 - The Prophet

The Prophet, &c. It was amidst these acclamations that Christ wept, and foretold the destruction of the city. (Luke xix. 42.) (Witham) ---

It was not without great reason, that the whole city was so much disturbed with the triumphal entry of Jesus. Man was extolled as God, and God extolled in man. The elders, admiring his heavenly virtue, exclaimed, who is the king of glory! (Origen) ---

This is Jesus, the prophet, ( Greek: outos estin Iesous o prophetes ,) the one promised by Moses, (Deuteronomy xvii. 15.) was the answer of the simple and candid people. (Jansenius)

Haydock: Mat 21:12 - And cast out all // Into the temple

And cast out all. Since the Jews came to the temple from all parts of Judea, such as came from a distance did not bring with them their sacrifices, but purchased them at Jerusalem. The money-changers were persons who lent out money to the poor, that they might purchase the victims, &c. But as the law forbade usury, they received other fruits, grapes, &c. in return. These persons, beyond a doubt, beheld a more than human brightness darting from his eyes, otherwise they would not have suffered him to act thus. In the same manner, the servants of the high priest fell down when they came to apprehend Jesus, at these words, I am he. (Nicholas de Lyra.) ---

Into the temple. Into that part of it called the court of the Gentiles, where pigeons were to be sold for sacrifices, where there where tables of money-changers, &c. St. Jerome here admires this as one of the greatest of Christ's miracles, that a poor man should be permitted to cast the buyers and sellers out of the temple, to overturn their stalls, their money-tables, &c. without any opposition. (Witham)

Haydock: Mat 21:13 - My house shall

My house shall. That man is a thief, and turns the temple of God into a den of thieves, who makes religion a cloak for his avarice. Of all the innumerable miracles which Jesus performed, none appear greater in my eyes than this: that one man, at that time so contemned [sic; condemned] and despised, who was afterwards nailed to the tree, should with his single power be able to expel from the temple that multitude of Scribes and Pharisees, who were so maliciously bent upon his destruction, and so greedy of gain. Something more than human appeared in his celestial countenance on this occasion, and the majesty of the divinity shewed itself in his looks and gestures. Igneum quiddam, atque sidereum radiabat ex oculis ejus, et divinitatis majestas lucebat in facie. (St. Jerome) ---

Hence it is not to be wondered at, if in the utmost fear and consternation they fled away. (Menochius)

Haydock: Mat 21:15 - Hosanna

Hosanna. St. Augustine (lib. de doct. christ. chap. xi.) thinks this word is an interjection of joy, without any particular meaning, denoting only affection, as Rocha is an expression of indignation. This opinion seems supported by the interpreters not having translated either of these words, but retained them in the Greek and in the Latin versions. It seems more than probable, according to St. Jerome, that the whole sentence is taken from Psalm cxvii. 25 and 26, in which the supposition, hosanna will signify God save; the word me, though in the verse of the Psalm just mentioned, is not in the Hebrew. It is a familiar acclamation among the Jews, which they sung every day on the feast of the tabernacles, carrying branches in their hands. (The feast of the tabernacles was figurative of Christ's divinity, resting under the tabernacle of our humanity.) The manner in which it was chanted, was not unlike our litanies. First some name or attribute of the Deity was sung, as "For thy own sake, O Lord of Lords," to which the people answered, "hosanna," or "save us," "by thy covenant," "save us," "thy holy temple," "Hosanna, save us." These litanies were very long, and are said at present by the Jews in their synagogues. Many things have undoubtedly been added in process of time, but they most probably were in use from the beginning. (Jansenius)

Haydock: Mat 21:16 - Have you never read: Out of the mouth

Have you never read: Out of the mouth, &c. The words are Psalm viii. 3, which some apply to the praises the people gave to David, when he had conquered Goliath, but Christ applies them to the present circumstances. (Witham) ---

It is here said, that from the mouth of children the Almighty, had perfected praise, as in Psalm viii. 3. in the Septuagint, to shew that their words did not proceed from their own minds, but that their tender tongues were employed by the power of God to sound forth his praise. (St. John Chrysostom, hom. lxviii.) ---

It is evident from this and various other texts, that we ought to read the Old Testament with an eye to Christ, who was the end of the law.

Haydock: Mat 21:17 - And having viewed all about

And having viewed all about; (as we read in St. Mark xi. 11,) when the hour of evening was come, he went out of the city into Bethania, as usual, with the 12 apostles. Hence we may collect in how great poverty our Saviour lived, and how far he was from flattering the great ones of this world, since he could not find a friend to offer him his house for a night's repose, and to ease his fatigued members, but is obliged to go to Bethania, a small village, to the house of Martha and Mary. (St. Jerome)

Haydock: Mat 21:18 - In the morning

In the morning, returning into the city, he was hungry. This hunger, though real and pressing, was mysterious, and affords an opportunity of giving instruction both to the Jews and to all his disciples. By the fig-tree, was represented the Jewish synagogue; the hunger of Christ was a figure of his extreme desire of finding it productive of good works, (and there is no time nor season when the servants of God can be excused from bringing for good works) answerable to the pains of cultivation he had taken for more than three years. The leaves were their pompous shew of exterior service, the barren foliage of legal rites, void of the internal spirit and good works, the only valuable produce of the tree. By the withering of the tree subsequent to Christ's imprecation, the reprobation and utter barrenness of the synagogue are represented. St. Mark observes, (xi. 13,) that it was not the season for figs; nor are we to suppose that our Saviour went up to the tree expecting to find fruit; but if some of the evangelists mention this circumstance, they only relate the surmises of the disciples. Though he had before shewn his power by innumerable miracles, Christ still thought this necessary to excite the hearts of his disciples to greater confidence. He had often exercised his power to do good, but now for the first time shews himself able to punish. Thus he testifies to the apostles and to the Jews themselves, that he could with a word have made his crucifiers wither away, and therefore that he willingly bore the extremity of the sufferings he should in a few days have to undergo. (St. John Chrysostom, hom. lxviii.)

Haydock: Mat 21:20 - The disciples

The disciples, &c. This surprise of the disciples, at the sudden withering of the fig-tree, happened the following morning. See Mark xi. 20.

Haydock: Mat 21:24-25 - The baptism of John

The baptism of John, by which is also understood his doctrine and preaching, was it from heaven or not? (Witham)

Haydock: Mat 21:26 - He will say to us: Why then did not you believe him?

He will say to us: Why then did not you believe him? When he divers times bore witness to you that I am your Messias. (Witham)

Haydock: Mat 21:28 - A certain man had two sons

A certain man had two sons, &c. The ancient interpreters, by the first son generally understand the Gentiles, as also publicans and scandalous sinners; and by the second, the Jewish people. The Gentiles, &c. who at the first did not, would not worship and serve God; yet afterwards they, as also publicans, and many sinners, received the faith, and being converted, became faithful servants of God, and saints: the Jews, or the greatest part of them, who pretended to be God's servants, and his people, rejected the gospel and their Messias; therefore this commination follows, the publicans, &c. shall go before you into the kingdom of God. (Witham) ---

By these two sons are to be understood, says St. John Chrysostom, the Gentiles and the Jewish people; the latter our Redeemer wishes to make sensible of their own great ingratitude, and of the ready obedience of the cast-off Gentiles. For they having never heard the law, nor promised obedience have still shewn their submission by their works; whereas the Jews after promising to obey the voice of God, had neglected the performance. (Hom. lxviii.)

Haydock: Mat 21:33 - A certain master of a family

A certain master of a family, &c. This master is God; the vineyard, the Jews; the husbandmen, the Jewish priests; the servants, God's prophets, sent from time to time: the son, called (Mark xii. 6,) his only and most dear son, is our Saviour Jesus Christ, whom they persecuted to death. (Witham) ---

By this parable, our Saviour teaches the Jews that the providence of God had wonderfully watched over them from the beginning, that nothing had been omitted to promote their salvation, and that notwithstanding his prophets had been put to most cruel deaths, still the Almighty was not turned away from them, but had at length sent down his only Son, who should suffer at their hands the inexpressible ignominies and tortures of his cross and passion. (St. John Chrysostom, hom. lxix.)

Haydock: Mat 21:37 - They will reverence

They will reverence, &c. This is not said, as if God were ignorant what the Jews would do to his only begotten Son, since in this very place he declares that they would condemn him to death; but, to shew what they ought to have done, and what he had a right to expect from them. (Nicholas de Lyra.)

Haydock: Mat 21:38 - Heir // Inheritance

Heir. From this text, it appears that the princes of the Jews knew Jesus to be the Messias, and that it was only through envy and malice they were so blinded as not to acknowledge him for the Son of God. When, therefore, the apostle says, (1 Corinthians ii. 8,) If they had known, they would not have crucified the Lord of glory; this, it is probable, must be understood of the common people, since we can hardly believe that the princes of the people were ignorant of it, as Christ had so repeatedly inculcated this truth, that he even says himself they had no excuse, and were only actuated by hatred against him and his Father. (St. John xv. 22.) (Tirinus) ---

Inheritance, &c. It appears from St. John xi. that one of the motives why the Jews killed our Saviour was, lest if they let him live, all men should believe, and the Romans should come and destroy their nation. But the very means they took to secure their kingdom to themselves, hastened their downfall, and eventually caused their ruin; since in punishment of their crucifying Jesus Christ, their city and state were completely ruined under the Roman emperors Titus and Vespasian. (Nicholas de Lyra.)

Haydock: Mat 21:41 - He will bring those evil men to an evil end

He will bring those evil men to an evil end. This answer was made by some of them. Yet St. Luke (xx. 16,) tells us, that others among them, (whom we may take to be the Scribes and Pharisees) cried out, God forbid; seeing well enough that this was a prediction of their future ruin. (Witham) ---

If we compare this text with St. Luke, it will appear that it was from the midst of the people that this answer was given, which was confirmed by Jesus Christ, and at which the high priests were so indignant, because they saw clearly it must fall upon themselves. (Bible de Vence)

Haydock: Mat 21:42 - The head of the corner

The head of the corner. By these words, (Psalm cxvii,) which the Jews themselves expounded of their Messias, Christ shewed them, that although they, who should have been the architects, had rejected him, yet he should be the chief corner-stone to unite the Jews and the Gentiles, converted into one Christian Church, militant on earth and triumphant in heaven. See Acts iv. 11. (Witham) ---

St. Augustine remarks, that this parable was addressed not only to the opponents of Christ's authority, but likewise to the people.

Haydock: Mat 21:43 - The kingdom of God shall be taken from you

The kingdom of God shall be taken from you. By this dreadful conclusion he tells them in plain terms, that they shall be forsaken, and punished for their blindness and obstinacy. (Witham)

Haydock: Mat 21:45 - They understood that he spoke of them

They understood that he spoke of them. This parable, though immediately addressed to the Jews, contains an admirable instruction for Christians. For, what the Jews have suffered for their wickedness and ingratitude, has also been the faith of many Christian kingdoms, and the mournful lot of many once flourishing happy churches, whose candlesticks are removed, and light extinct. The same conduct God observes with regard to particular persons, in punishment of their repeatedly abusing his graces; he at last withdraws them, and leaves the culprit to himself, and to the miserable consequences of this merited privation of grace.

Gill: Mat 21:1 - And when they drew nigh unto Jerusalem // and were come to Bethphage // to the Mount of Olives // then sent Jesus two disciples

And when they drew nigh unto Jerusalem,.... The Syriac, Persic, and Ethiopic versions read, "when he drew nigh, or was near"; but not alone, his disciples were with him, and a multitude of people also; as is evident from the following account. They might well be said to be near to Jerusalem, since it is added,

and were come to Bethphage; which the Jews say ⁿ was within the walls of the city of Jerusalem, and was in all respects as the city itself, and was the outermost part of it ^o; and that all within the outward circumference of the city of Jerusalem was called Bethphage ^p: it seems to me to be part of it within the city, and part of it without, in the suburbs of it, which reached to Bethany, and that to the Mount of Olives. Various are the derivations and etymologies of this place: some say it signifies "the house", or "place of a fountain", from a fountain that was in it; as if it was a compound of "Beth", an house, and πηγη, "pege", a fountain: others, "the house of the mouth of a valley"; as if it was made up of those three words, בית פי גיא, because the outward boundary of it was at the foot of the Mount of Olives, at the entrance of the valley of Jehoshaphat: others say, that the ancient reading was "Bethphage, the house of slaughter"; and Jerom says ^q, it was a village of the priests, and he renders it, "the house of jaw bones": here indeed they might bake the showbread, and eat the holy things, as in Jerusalem ^r; but the true reading and signification of it is, פאגי בית, "the house of figs"; so called from the fig trees which grew in the outward limits of it, near Bethany, and the Mount of Olives; hence we read of ^s פגי בית היני, "the figs of Bethany"; which place is mentioned along with, Bethphage, both by Mark and Luke, where Christ, and those with him, were now come: the latter says, they were come nigh to these places, for they were come

to the Mount of Olives; near to which were the furthermost limits of Bethany, and Bethphage, from Jerusalem. This mount was so called from the abundance of olive trees which grew upon it, and was on the east side of Jerusalem ^t; and it was distant from it a sabbath day's journey, Act 1:12 which was two, thousand cubits, or eight furlongs, and which made one mile:

then sent Jesus two disciples; who they were is not certain, perhaps Peter and John, who were afterwards sent by him to prepare the passover, Luk 22:8.

Gill: Mat 21:2 - Saying unto them, go into the village over against you // and straightway // ye shall find an ass tied, and a colt with her // loose them, and bring them unto me

Saying unto them, go into the village over against you,.... Munster's Hebrew Gospel reads, "before you"; not Jerusalem, as some have thought, for that would never be called a village; though the Ethiopic version reads it, "the city"; but rather Bethany, which was near to Bethphage, and is mentioned with it; though the Jews say ^u, the name of the village was Nob, and was near to Jerusalem, and own, that Christ had an ass from hence, on which he rode to Jerusalem, and applied to himself the prophecy in Zec 9:9. And it is very likely this was the village; for Nob was very near to Jerusalem; it was over against it, within sight of it, and from thence might be taken a view of the whole city, according to the Jews; who say ^w, that Sennacherib stood in Nob, a city of the priests, over against the walls of Jerusalem, and saw the whole city, and it was little in his eyes; and he said; is not this the city of Jerusalem, &c.

and straightway, or, as in Mark, "as soon as ye be entered into it"; and in Luke, "at your entering", at the town's end, at one of the first houses in it, at the door thereof,

ye shall find an ass tied, and a colt with her. The other evangelists only make mention of the colt, or young ass; but, no doubt, both were spoken of by Christ, and both were found by the disciples, the ass, and the colt by her, and both were brought away by them; and on both of them, very probably, Christ rode; first on one, and then on the other, as the prophecy hereby fulfilled seems to require, and as the sequel of the account shows. The ancient allegorical sense of the ass and colt is not to be despised: that the ass may signify the Jews, who had been used to bear the burdensome rites and ceremonies of the law; and the colt, the wild and untamed Gentiles, and the coming of Christ, first to the one, and then to the other:

loose them, and bring them unto me, both ass and colt. So the Arabic version reads it, "loose both, and bring them, both to me".

Gill: Mat 21:3 - And if any man say ought unto you // ye shall say, the Lord hath need of them // and straightway he will send them

And if any man say ought unto you,.... As, what business have you with the ass and colt? why do you loose them? as certain persons, the owners of them did, as Mark and Luke relate;

ye shall say, the Lord hath need of them: he that is our Lord, and your Lord, and the Lord of these creatures, and of all things else, wants them for his present service;

and straightway he will send them: which is either a continuation of what the disciples should say to any that should ask them the reason of their loosing the ass and colt, in order to make them easy: that the Lord who had need of them, as soon as he had done with them, would send them back to their proper owners, safe and well: or they are spoken for the encouragement of the disciples to go, and not be disheartened, though they should be thus examined; for immediately upon saying, that the Lord stood in need of them, and had an use for them at that time, the owner thereof, without any more words, would immediately send them along with them; which latter rather seems to be the sense of the clause; and which is confirmed by Mark: a very clear proof is this of the omniscience of Christ. He knew, that there were an ass, and a colt, in such a village, fastened to such a door, just at the entrance into the town: he knew the owners of it would examine the disciples about loosing and taking them away, and prepares them to give an answer; and he knew that the minds of these owners would be immediately wrought upon, and inclined to let them go directly and quietly.

Gill: Mat 21:4 - All this was done // that it might be fulfilled which was spoken by the prophet

All this was done,.... The disciples were sent to the neighbouring village for the ass and colt, and they brought them, and Christ rode upon them; not because of the distance of the place from Jerusalem, for he was just at it; or because he was weary, or it would be very fatiguing to him to walk thither on foot; for he had been used to travelling, and had gone through most parts of Galilee and Judea; but

that it might be fulfilled which was spoken by the prophet: the Ethiopic version adds, Isaiah; for the former part of the following citation stands in Isa 62:11 as the latter does in Zec 9:9. It was usual with the Jews to cite Scripture in this manner, by taking a part from one writer, and another from anther, and joining them together: saying, the following words.

Gill: Mat 21:5 - Tell ye the daughter of Zion // behold, thy king cometh unto thee // meek // sitting upon an ass, and a colt, the foal of an ass

Tell ye the daughter of Zion,.... These words seem to be taken out of Isa 62:11 where it is said, "say ye to the daughter of Zion, behold thy salvation cometh", or "thy Saviour cometh"; meaning, without doubt, the Messiah: by the daughter of Zion is meant, not the city of Jerusalem, but the inhabitants thereof, the Jewish synagogue; or as the Targum renders it, כנישתא דציון, "the congregation of Zion", the people of the Jews; particularly the elect of God among them, those that embraced the true Messiah, and believed in him:

behold, thy king cometh unto thee: this, and what follow, are cited from Zec 9:9 and to be understood of the king Messiah, who, in a little time after this prophecy was given out, was to come to Zion, and redeem Jacob from all his iniquities, and was now come. One of the Jewish commentators says ^x, that interpreters are divided about the sense of this prophecy; but observes, that there are some that say this is the Messiah: and another ^y of them affirms, that it is impossible to explain it of any other than the king Messiah; and that it can be understood of no other, I have elsewhere ^z shown. "Meek"; in the prophecy of Zechariah it is, עני, "poor", as the Messiah Jesus was, in a temporal sense; but the word, both by the Septuagint, and our evangelist, is rendered

meek; as it is by the Targum, Jarchi, and Kimchi, who all explain it by ענותן, "lowly, humble, or meek": and a character it is, that well agrees with Jesus, who, in the whole of his deportment, both in life and in death, was a pattern of meekness and lowliness of mind: and

sitting upon an ass, and a colt, the foal of an ass. This is applied to the Messiah by the Jews, both ancient ^a and modern ^v, who consider this as an instance and evidence of his humility: they suppose, this ass to be a very uncommon one, having an hundred spots on it; and say, that it was the foal of that which was created on the eve of the sabbath ^w; and is the same that Abraham and Moses rode upon: and they own, as before observed, that Jesus of Nazareth rode on one to Jerusalem, as is here related. Their ancient governors, patriarchs, princes, and judges, used to ride on asses, before the introduction and multiplication of horses in Solomon's time, forbidden by the law of God: wherefore, though this might seem mean and despicable at this present time, yet was suitable enough to Christ's character as a king, and as the son of David, and king of Israel; strictly observing the law given to the kings of Israel, and riding in such manner as they formerly did.

Gill: Mat 21:6 - And the disciples went // did as Jesus commanded them

And the disciples went,.... The two disciples, as the Arabic version reads, to the village over against them; and, as Mark says, "found the colt tied to the door without, in a place where two ways met": the house was just at the entrance of the village, at the door of which, on the outside in the street, was the colt fastened, where were two ways of going into, and coming out of the town; so that it was a public place; the colt was easily seen, nor could it well be taken away without being observed, as it was by the owners of it: and

did as Jesus commanded them; they loosed the colt; and whereas whilst they were loosing it, the owners of it asked them, what they meant by so doing? they returned for answer what Christ had directed them to say; upon which they were satisfied, and let them go with it; see Mar 11:4. This is a very considerable instance of the faith of the disciples in Christ, and their ready and cheerful obedience to him; who might have objected the appearance of theft, the scandal that might be brought upon them, and the trouble they might be exposed to hereby; but they make no hesitation, but go and do as he had ordered them; and in which, they are worthy of the imitation of all the followers of Jesus.

Gill: Mat 21:7 - And brought the ass and the colt // and put on them their clothes // and they sat him thereon

And brought the ass and the colt,.... To Jesus, as Mark and Luke add, and who only make mention of the colt: both were undoubtedly brought; the colt being unloosed and taken away, the ass, its dam, followed after:

and put on them their clothes; their loose upper garments, to be instead of saddles and trappings, and that Christ might sit thereon with ease and decency: the other evangelists say, that they cast their garments on the colt; and the Syriac version here reads, "they put their garments on the colt, and Jesus rode upon it": but as both were brought, it is clear from hence, that their clothes were put upon both; not knowing which Christ would choose to ride on. And it should seem, that it was not unusual to put garments on asses to ride on; for the Targumist on Jdg 5:10 represents the princes of Israel as riding upon asses, strewed or saddled with all kind ציורין, of "painted garments". The Persic version, without the least colour of authority from the original text, renders it, "and Jesus put his own garment on the colt, and sat thereon"; which is ridiculous, as well as contrary to truth:

and they sat him thereon, or "on them": meaning either on the ass and colt, that is, on one of them, or both successively, or on the clothes they put upon them.

Gill: Mat 21:8 - And a very great multitude // spread their garments in the way // Others cut down branches from the trees // and they strawed them in the way

And a very great multitude,.... Which consisted partly of the great multitude which followed Christ from Jericho, and partly of the much people that were come up to the feast of the passover from divers parts, and met him from Jerusalem; see Joh 12:12. These, many of them, for it cannot be thought to be done by them all,

spread their garments in the way; either in the middle of the road, instead of carpets, to ride upon; the Persic version adds, "that he might pass over them": this they did, in honour to him as a king. So when Jehu declared to the princes of Israel, that he was anointed king of Israel, they hastened, and took every man his garment, and put it under him, 2Ki 9:13 that is, to tread upon; though the Jewish writers ^x say, it was done that he might be higher than them all, suitable to the dignity of a king: and it is reported ^y of Cato Uticensis, the emperor, that his soldiers strewed their garments for him to walk upon: or these garments were spread by the way side. Dr. Lightfoot conjectures, that little tents might be raised by them along the road, upon which they spread their garments to make a show, in imitation of the feast of tabernacles, to which there is a very great resemblance in many things which occur in this account; when they used to spread linen cloth, garments, and fruits, over their booths, for decoration and ornament; as appears from their traditions about these things:

פירס עליה סדין, "if a man spreads a linen cloth over it", (his booth,) because of the sun, or under it, because of the falling of leaves, &c. or spreads it over a canopy, it is not right; but he may spread it over the bedposts ^z.''

That is, for ornament, as the commentators observe ^a. Again,

פרש עליה בגד, if a man spreads a garment over it, (his booth,) or if he spreads it under it, because of what falls it is not right; but if he spreads it so as that it is, לנאותה, "for ornament", it is right; and so if he covers it according to the tradition of it, and encompasses it with various kinds of fruits, and precious things, and vessels which hang upon it, whether on its walls, or on its covering, so they be for ornament, it is right ^b.''

In like manner, the multitude might hang their garments, to make the show the greater, either on such booths, or on the houses and trees, that were upon the road, as they went along.

Others cut down branches from the trees; from the olive trees, as the Persic version expresses it, which grew in great plenty hereabout; and also from the palm trees, the branches of which, with the boughs of other trees, were what the Jews used to carry in their hands on the feast of tabernacles; see Lev 23:40 and the Evangelist John expressly says, that the people which met Christ from Jerusalem at this time, did take branches of palm trees in their hands, Joh 12:13. And though this was not the time of the feast of tabernacles, but of the passover, yet it was common with the Jews to signify their joy upon any occasion, by such ways and methods they used at that least: so upon the cleansing of the tower of Jerusalem, by Simon Maccabeus, the Jews entered into it with thanksgiving, and branches of palm trees:

"And entered into it the three and twentieth day of the second month in the hundred seventy and first year, with thanksgiving, and branches of palm trees, and with harps, and cymbals, and with viols, and hymns, and songs: because there was destroyed a great enemy out of Israel.'' (1 Maccabees 13:51)

Likewise upon purifying the temple, which had been polluted by Antiochus, they kept eight days with gladness as in the feast of tabernacles, and bare branches and fair boughs, and palms also, as in the Apocrypha:

6 And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts. 7 Therefore they bare branches, and fair boughs, and palms also, and sang psalms unto him that had given them good success in cleansing his place. (2 Maccabees 10)

But here it is said,

and they strawed them in the way: not in the middle of the road, which would have been an hindrance to riding; but by the way side, upon, the booths, or houses in the road, in honour of him; just as the Jews ^c say,

"the streets were strewed with myrtles, and the courts with purple, when Mordecai went out of the king's gate.''

Gill: Mat 21:9 - And the multitudes that went before // and that followed him // cried, saying, Hosanna to the Son of David // Blessed is he that cometh in the name of the Lord // Blessed be the king that cometh in the name of the Lord // Hosanna in the highest

And the multitudes that went before,.... That is, that went before Christ; accordingly the Syriac, Arabic, Persic, and Ethiopic versions, and Munster's Hebrew Gospel, read, "that went before him": these seem to be the much people that met him from Jerusalem,

and that followed him; which were perhaps those that came from Jericho, and other parts;

cried, saying, Hosanna to the Son of David: by calling Jesus the Son of David, they owned and proclaimed him to be the Messiah; this being the usual title by which the Messiah was known among the Jews; see the note on Mat 1:1 and by crying and saying Hosanna to him, which was done with loud acclamations, and the united shouts of both companies, before and behind; they ascribe all praise, honour, glory, and blessing to him, and wish him all prosperity, happiness, and safety. The word is an Hebrew word, and is compounded of נא, and הושיעה, which signifies, "save I beseech"; and which words stand in Psa 118:25 to which the multitude had reference, as appears from what follows; and are formed into one word, הושענא, "Hosana", or "Hosanna", in which form it frequently appears in the Jewish writings; and because of the often use of it at the feast of tabernacles, that feast was called "Hosanna", and the seventh day of it was called רבה הושענא, "the great Hosanna" ^d. Moreover, the "Lulabs", or the bundles made of branches of palm trees, and boughs of willow and myrtle, which they carried in their hands at the feast of tabernacles, often go by this name: it is said ^e,

"the Egyptian myrtle is right or fit להושענא, "for the Hosanna".''

That is, to be put into the "Lulab", or bundle of boughs and branches, which was carried about, and shaken at the above feast. Again ^f,

"it is a tradition of R. Meir, that it was the practice of the honourable men of Jerusalem, to bind their "Lulabs" with golden threads says Rabbah, these are they מגדלי הושענא, "that bind the Hosanna": the gloss on it is, "that bind the Lulabs", of the house of the head of the captivity; for in binding the Hosanna of the house of the head of the captivity, they leave in it an hand's breadth and says the same Rabbah, a man may not hold an Hosanna in a linen cloth.''

Once more ^g,

"says R. Zera, a man may not prepare הושענא, "an Hosanna" for a child, on a good day.''

Sometimes the Hosanna seems to be distinguished from the "Lulab", and then by the "Lulab" is meant, only the branches of palm tree; and by the Hosanna, the boughs of willow and myrtle; as when ^h,

"Rabbah says, a man may not fix the "Lulab", בהושענא, "in the Hosanna".''

And a little after says the same,

"a man may not bind the "Lulab" with the "Hosanna".''

Now these bundles might be so called, because they were lifted up and shaken, when the above words out of Psa 118:25 were recited: for thus it is said ⁱ,

"when do they shake, that is, their "Lulabs", or "Hosannas?" At those words, "O give thanks unto the Lord", Psa 118:1 the beginning and end; and at those words, "Save now I beseech thee", Psa 118:25. The house of Hillell, and the house of Shammai say also at those words, "O Lord I beseech thee, send now prosperity": says R. Akiba, I have observed Rabban Gamaliel and Rabbi Joshua, that all the people shook their Lulabs, but they did not shake, only at those words, Save now I beseech thee, O Lord.''

Hence some have thought, that these are meant by the Hosanna in this text; and that the sense is, that the multitude cried, saying, These branches of palm trees we carry in our hands, and strow by the way side, are in honour to the Son of David, the true Messiah, Jesus of Nazareth: but then this sense will not agree with the following clause, "Hosanna in the highest": it may therefore be further observed, that certain prayers and songs of praise, were called "Hosannas": hence we read ^k of הושענות של שבת, "the Hosannas of the sabbath"; which consisted of various sentences in praise of the sabbath, and thanksgiving to God for it, and are concluded with this word "Hosanna"; and of various petitions that God would save them, as he had done others; and at the end of each petition, is this word. As also of ^l הושענות של הושענא רבה, "the Hosannas of the great Hosanna"; which are certain words of prayer and praise, used on the seventh day of the feast of tabernacles: and whereas at that feast the "Hallell", or hymn, was sung, which concluded with the 118th Psalm where the words, "Save now I beseech thee, O Lord", stand, from whence this word is formed; the true sense and meaning of it here appears to be this; that the multitude that attended Christ to Jerusalem, as they went along, sung songs of praise to him, as the true Messiah; particularly, applying the above passage to him, and earnestly wished him all success and prosperity; and importunately prayed for salvation by him; adding,

Blessed is he that cometh in the name of the Lord: which words are taken also out of Psa 118:26 and is an ascription of blessing and praise to Jesus, the Messiah; who being sent by God, came from him with his authority, as his apostle, and as representing him; and contains another petition for him, that he might be crowned with the blessings of divine goodness, for his people; and be blessed and praised by them, for all the spiritual blessings they are blessed with in him. And very properly and pertinently were those words used and applied to Christ, since the Psalm from whence they are taken belongs to him: the whole of it is, by some Jewish interpreters ^m, said to be spoken concerning him; and particularly, he is designed in Psa 118:22 by the stone the builders refused, as is clear from Mat 21:42 of this chapter, and from Act 4:11 and 1Pe 2:7 and which is allowed by some Jewish writers, ancient and modern ⁿ; and Psa 118:27 the words following these, are by them interpreted of the days of the Messiah, the times of Gog and Magog, and the future age ^o. And others of them said, as Mark observes, Mar 11:10. "Blessed be the kingdom of our father David, that cometh in the name of the Lord"; See Gill on Mar 11:10. Moreover, as it may be thought others of the people said, as Luke relates, Luk 19:38.

Blessed be the king that cometh in the name of the Lord; See Gill on Luk 19:38. To which is added,

Hosanna in the highest; that is, let songs of praise be sung to God, who is in the highest heavens, for all his grace and goodness vouchsafed to the sons of men, through Christ his beloved Son; or let not only all salvation, happiness, and prosperity attend the Messiah, David's son, here on earth, but all glory and felicity in the highest heavens, above which he will be exalted.

Gill: Mat 21:10 - And when he was come into Jerusalem // all the city was moved // all the city was moved about them // saying, who is this

And when he was come into Jerusalem..... The metropolis of the nation, the seat of the ancient kings of Judah, and of his father David, entering into it in this very public manner; as he never did before; riding in the manner the ancient judges and kings of Israel did, attended with a numerous retinue, shouting as they went along, and singing their "Hosannas" to him:

all the city was moved; as Bethlehem was, when Naomi with Ruth returned thither; and of which the same phrase is used, as here, Rth 1:19.

all the city was moved about them; which the Chaldee paraphrase renders,

"all the inhabitants of the city were gathered in troops about them.''

And so here the sense is, that the inhabitants of the city of Jerusalem were in general alarmed at the uncommon apparatus, and shouting, and ran in great numbers to inquire what was the matter:

saying, who is this? They knew him not; for though he had preached unto them, and wrought miracles among them, yet they had never seen him in any such pomp and state; and could not devise who he should be, that entered their city in such a manner, amidst the shouts and acclamations of so great a multitude: it seemed greatly to affect them, and fill them with concern, astonishment, and fear.

Gill: Mat 21:11 - And the multitude said // This is Jesus the prophet // of Nazareth of Galilee

And the multitude said,.... Or the people, as the Vulgate Latin, and Munster's Hebrew Gospel read; the common people, that went before, and followed after him: these knew Christ better than the inhabitants of Jerusalem, the Scribes and Pharisees, and rulers of the people.

This is Jesus the prophet: that prophet Moses spoke of, in Deu 18:15 and the nation of the Jews in general expected:

of Nazareth of Galilee; who, though he was not born there, yet being educated, and having lived much in that place, is said to be of it; and which was the common opinion of the people.

Gill: Mat 21:12 - And Jesus went into the temple of God // and cast out all them that sold and bought in the temple // and overthrew the tables of the money changers // And the seats of them that sold doves

And Jesus went into the temple of God,.... At Jerusalem, which was built by his order, and dedicated to his worship, and where the Shechaniah, or the divine presence was. Christ went not to the tower of David, the strong hold of Zion, the palace of his father David; for he entered not as a temporal king; but he went to the house of his heavenly Father, as the lord and proprietor of it, to preach in it, and purge it; whereby the glory of the latter house became greater than that of the former; and so several prophecies had their accomplishment, particularly Hag 2:7 though this was not the first time by many, of Christ's being in the temple; yet this his entrance was the most public and magnificent of any: after, he had alighted from the colt, and sent back that and the ass to their proper owners, as is very probable, he went by the eastern gate, called the king's gate, 1Ch 9:18 into the temple;

and cast out all them that sold and bought in the temple: not in the holy of holies, nor in the holy place, nor in the court of the priests, nor in the court of the Israelites, but in the court of the Gentiles, and in the mountain of the house, in which were shops, where various things were sold, relating to sacrifices. What these persons bought and sold, whom Christ cast out, is not said, but may be collected from Joh 2:14 where besides "doves", of which hereafter, mention is made, of "sheep" and "oxen"; which were brought to be sold, on account of the passover, for it was then near their time of passover as now; for besides the lambs and kids, which were here also sold and bought for the passover supper, sheep and oxen were here also killed and sold for the Chagiga, or feast ^p, which was the day following: here likewise the drink offerings were bought and sold, of which take the following account.

"There were fifteen presidents במקדש, "in the sanctuary": Jochanan ben Phinehas was over the tickets, and Ahijah over the drink offerings, &c.--He that inquired for drink offerings, went to Jochanan, who was appointed over the tickets: he gave him the money, and took a ticket; he then went to Ahijah, that was appointed over the drink offerings, and gave him the ticket, and received from him the drink offerings; and in the evening they came together, and Ahijah produced the tickets, and took for them the money ^q.''

This was one way of buying and selling in the temple;

and overthrew the tables of the money changers; of which sort were they, who sat in the temple at certain times, to receive the half shekel, and change the money of such, who wanted one, by which they gained something, to themselves. It was a custom in our Lord's time, for every Israelite, once a year, to pay half a shekel towards the temple charge and service, which was founded upon the orders given by God to Moses in the wilderness; that upon his numbering the people, to take of everyone that was twenty years of age and upwards, rich or poor, half a shekel, Exo 30:13 though this does not seem to be designed as a perpetual rule. However, it now obtained, and was annually paid:

"On the first day of Adar (which answers to our February) they proclaimed concerning the shekels ^r.''

That is, they gave public notice, in all the cities in Israel, that the time of paying the half shekel was near at hand, that they might get their money ready, for everyone was obliged to pay it: the Jews ^s say,

"it is an affirmative command of the law, that every man in Israel should pay the half shekel every year; even though a poor man that is maintained by alms, he is obliged to it, and must beg it of others, or sell his coat upon his back and pay it, as it is said, Exo 30:15. The rich shall not give more, &c.--All are bound to give it, priests, Levites, and Israelites, and strangers, and servants, that are made free; but not women, nor servants, nor children.''

Notice being thus given ^t,

"on the fifteenth day (of the same month), שולחנות, "tables" were placed in the province, or city (which Bartenora ^u interprets of Jerusalem; but Maimonides ^w says, the word used is the name of all the cities in the land of Israel, excepting Jerusalem), and on the twenty fifth they sit, במקדש, "in the sanctuary".''

The same is related by Maimonides ^x, after this manner:

"On the first of Adar they proclaim concerning the shekels, that every man may prepare his half shekel, and be ready to give it on the fifteenth; השולחנים, "the exchangers" sit in every province or city, and mildly ask it; everyone that gives them it, they take it of them; and he that does not give, they do not compel him to give: on the twenty fifth, they sit in the sanctuary to collect it; and henceforward they urge him that does not give, until he gives; and everyone that does not give, they oblige him to give pledge, and they, take his pledge, whether he will or not, and even his coat.''

This gives us a plain account of these money changers; of their tables, and of their sitting at them in the temple, and on what account. Now these exchangers had a profit in every shekel they changed ^y.

"When a man went to an exchanger, and changed a shekel for two half shekels, he gave him an addition to the shekel; and the addition is called קלבון, "Kolbon"; wherefore, when two men gave a shekel for them both, they were both obliged to pay the "Kolbon".''

Would you know what this "Kolbon", whence these exchangers are called, κολλυβισται, "Collybistae", in this text, or the gain which these men had, take this question and answer in their own words ^z.

"How much is the "Kolbon?" A silver "meah", according to. R. Meir; but the wise men say, half an one.''

Or as it is elsewhere expressed ^a,

"what is the value of the "Kolbon?" At that time they gave two pence for the half shekel, the "Kolbon" was half a "meah", which is the twelfth part of a penny; and since, "Kolbon" less than that is not given.''

Now a "meah" was the half of a sixth part of the half shekel, and the twenty fourth part of a shekel, and weighed sixteen barley corns: half a "meah" was the forty eighth part of a shekel, and weighed eight barley ^b corns; a "meah" was, of our money, the value of somewhat more than a penny, and half an one more than a halfpenny. This was their gain, which in so large a number that paid, must amount to a great deal of money. There seems to be nothing lie against these men being the very persons, whose tables Christ overturned, unless it should be objected, that this was not the time of their sitting; for it was now within a few days of the passover, which was in the month Nisan; whereas it was in the month Adar, that the half shekel was paid: but it should be observed, according to the above account, that they did not begin to sit in the temple to receive this money, until the twenty fifth of Adar; and it was now but the tenth of Nisan, when Christ entered the temple and found them there: so that there was but fifteen days: between the one and the other; and considering the large numbers that were obliged to pay, and the backwardness and poverty of many, they may reasonably be thought to be still sitting on that account: and what Maimonides before relates deserves notice, and will strengthen this supposition; that on the twenty fifth: of Adar, they sat in the temple to collect this money; and that henceforward they urged and compelled persons to pay it. Moreover, these men had other business, in a way of exchange, than this to do; and especially at such a time as the passover, when persons came from different parts to attend it; and who, might want to have their foreign money changed for current coin; or bills of return, to be changed for money: add to all this the following account, which will show the large and perpetual business of these men ^c.

"In the sanctuary there were before them, תמיד, "continually", or "daily", thirteen chests (and there were as many tables ^d); every chest was in the form of a trumpet: the first was for the shekels of the present year, the second for the shekels of the year past; the third for everyone that had a "Korban", or vow upon him to offer two turtledoves, or two young pigeons; the one a burnt offering, the other a sin offering: their price was, cast into this chest: the fourth for everyone that had the burnt offering of a fowl only on him, the price of that was cast into this chest. The fifth was for him, who freely gave money to buy wood, to be laid in order on the altar; the sixth, for him that freely gave money for the incense; the seventh, for him that freely gave gold for the mercy seat; the eighth, for the remainder of the sin offering; as when he separated the money for his sin offering, and took the sin offering, and there remained of the money, the rest he cast into this chest; the ninth, for the remainder of the trespass offering; the tenth, for the remainder of the doves for men and women in fluxes, and women after childbirth; the eleventh, for the remainder of the offerings of the Nazarite; the twelfth, for the remainder of the trespass offering of the leper: the thirteenth, for him that freely gave money for the burnt offering of a beast.''

And the seats of them that sold doves, which were the offerings of the poor sort after child bearing, and on account of running issues: which cases were very frequent, and sometimes raised the price of doves very high, of which what follows is an instance ^e.

"It happened at a certain time, that doves were sold in Jerusalem for a golden penny each; said Rabban ben Simeon Gamaliel, by this habitation (or temple which he swore by) I will not lodge (or lie down) this night, until they are sold for a silver penny each: he went into the council house and taught, that if a woman had five certain births, or five certain issues, she should bring one offering, and eat of the sacrifices, nor should there remain any debt upon her; and doves were sold that day for two fourths.''

That is, for a silver penny; now a golden penny was the value of twenty five silver pence ^f; so that the price, by this means, was sunk very much: but not only doves were sold in the markets in Jerusalem, but in the temple itself ^g.

"There was a president over the doves, which was he with whom they agreed, who sold doves for the offerings, so and so by the shekel; and everyone that was obliged to bring a pair of turtle doves, or two young pigeons, brought the price of them, למקדש, "to the sanctuary"; and the president gave the doves to the masters of the offerings, and made up the account with the treasurers.''

Now at a feast time as this was, there was a greater demand for doves than usual; for women who had lain in, and such as had fluxes, whether men or women, who lived in distant parts, reserved their offerings till they came up to the feast ^h; and which in consequence must occasion a greater call for these creatures, and furnishes out a reason, why there should be so many sitting at this time in the temple to sell doves. Some have thought, that those persons are here meant, which are often mentioned by the Jewish doctors ⁱ, as an infamous sort of men, who are not admitted as witnesses in any case; and are reckoned among thieves, robbers, usurers, and players at dice; who מפריחי יונים, "teach doves to fly", either to decoy other doves from their dove houses, or to out fly others for money, or to fight one against another; and these sat in the temple to sell this sort of doves, which was still more heinous; but the other sense is more agreeable.

Gill: Mat 21:13 - And said unto them, it is written // My house shall be called the house of prayer // but ye have made it a den of thieves

And said unto them, it is written,.... In Isa 56:7.

My house shall be called the house of prayer. These are the, words of God, calling the temple his house, which was built according to the plan he gave; and was the place of his worship, and where he dwelt, and vouchsafed his presence to his people; and signifying, that in time to come, it should be an house of prayer; not for the Jews only, but for the Gentiles also: "for all people", as it is expressed by the prophet, and cited by Mark; and particularly this part of it, in which were the money changers and sellers of doves; for that was the court of the Gentiles, where they were admitted to pray, and perform other parts of worship. These words are rightly applied by Christ to the temple; nor can the Jews themselves deny it; for their own Targum paraphrases it thus, בית מקדשי, "the house of my sanctuary shall be called an house of prayer"; or shall be one; for the meaning is not that it should go by such a name, but should be for such use, and not for buying and selling, and merchandise, to which use the Jews now put it: hence it follows,

but ye have made it a den of thieves. These are the words of Christ, affirming what is complained of in Jer 7:11 and applying it to the present case, on account of the wicked merchandise, unlawful gain, avarice and extortion, of the priests and other officers of the temple, who had a considerable share in these things; and to whom the temple was, and by them used, as a den is to and by thieves and robbers, where they shelter themselves; for these persons robbed both God and man, and the temple was a sanctuary to them: here they screened themselves, and, under the appearance of religion and devotion, devoured widows' houses, plundered persons of their substance, and were full of extortion and excess.

Gill: Mat 21:14 - And the blind and the lame came to him // in the temple // and he healed them

And the blind and the lame came to him,.... The Syriac and Ethiopic versions read, "they brought unto him the blind and the lame". The blind could not come to him unless they were led, nor the lame, unless they were carried: the sense therefore is, they came, being brought to him:

in the temple; that part of it, the court of the Gentiles, and mountain of the house, out of which he had cast the buyers and sellers, &c. and in the room of them, were brought in these objects of his pity:

and he healed them; to the blind he restored sight, and caused the lame to walk; which miracles he wrought in confirmation of the doctrine he preached: for all the other evangelists relate, that he taught in the temple.

Gill: Mat 21:15 - And when the chief priests and Scribes // saw the wonderful things that he did // and the children crying in the temple // and saying, Hosanna to the son of David // they were sore displeased

And when the chief priests and Scribes,.... The inveterate enemies of Christ; who upon hearing the shouts of the people at Christ's entrance into the city, and passage through it to the temple; and understanding that it was Jesus of Nazareth that was come thither, they came also to awe the people, and pick up what they could against him: who, when they

saw the wonderful things that he did; as the overturning the tables of the money changers, and the seats of those that sold doves, without any opposition, when these traders were so many, and in great power, and he a single person, and unarmed; and that the blind received their sight, and the lame were cured,

and the children crying in the temple; who came from the various parts of the city, with their parents, to see the sight; who, when the multitude had done, they began the same ditty:

and saying, Hosanna to the son of David; proclaiming Jesus to be the Messiah, and ascribing praise and glory to him, and wishing him all happiness and prosperity: the form they had taken up from the people, and might be encouraged by their parents; and which they pronounced without fear of the high priests, and Scribes, being disposed, directed, and overruled hereunto by the providence of God. It was indeed no unusual thing for children to sing the "Hosanna" at the feast of tabernacles; for, according to the Jewish canons ^k,

"a child that knew how to shake, was obliged to carry the "Lulab",''

or bundle of myrtle, and willow boughs, and palm tree branches, at the shaking of which "Hosanna" was said: but that they should cry "Hosanna" to Jesus, as David's son was very extraordinary, and what the high priests, and Scribes, took notice of with great resentment:

they were sore displeased; at the children, that so said, at their parents that suffered them, and especially at Christ, who did not forbid them. The Persic version renders it, "it displeased the priests"; the Arabic reads, "they murmured"; and the Ethiopic has it, "it was not pleasant to them".

Gill: Mat 21:16 - And said unto him, hearest thou what these say? // and Jesus said unto them, yea // have ye never read // out of the mouth of babes and sucklings thou hast perfected praise

And said unto him, hearest thou what these say?.... Suggesting, that if he did, he ought to reprove them, or else he would be a very vain, as well as a weak man, to take such things to himself, which did not belong to him, and that from such poor, little, silly creatures, so void of knowledge and understanding:

and Jesus said unto them, yea: signifying he did hear, and well approved of what they said, and was ready to vindicate it; and did, by putting the following question to them,

have ye never read; that passage of Scripture in Psa 8:2

out of the mouth of babes and sucklings thou hast perfected praise? in the original text it is, "thou hast ordained", or "founded strength"; and which is rendered by the Septuagint, as it is by Matthew here; and glory and strength are mentioned together, as being to be given to God, Psa 29:1 and so "strength" and "praise" by the Targumist in Isa 13:3 by which is meant strong glory, or glory and praise expressed with a strong voice, or in a very vehement manner, as it was by these babes and sucklings; and this owing to God's disposing them hereunto, putting it into their mouths, and strengthening them to declare it in a very strong and powerful manner; so that his strength was made perfect in their weakness, and his praise the more glorious. In the Psalm it is added, "because of thine enemies, that thou might still the enemy, and the avenger": by whom are meant the high priests, the Scribes and Pharisees, the mortal enemies of Christ, who were full of enmity against him, and wanted to revenge themselves on him for spoiling their market at this time; but were stilled by the "Hosannas" of the children, and Christ's defence of them. The Jews themselves seem to be conscious, that these words relate to the Messiah; for they say ^l, that

"babes and sucklings, יהבין תוקפא, shall give strength to the king Messiah''

manifestly referring to this passage.

Gill: Mat 21:17 - And he left them // and went out of the city // to Bethany // And he lodged there

And he left them,.... The high priests and Scribes, confounded and put to silence, and as unworthy of his company and conversation;

and went out of the city; of Jerusalem, partly to prevent being apprehended by his enemies before his time, and partly to remove all suspicion of seizing the city and government, and setting himself up as a temporal prince;

to Bethany; which was about fifteen furlongs from Jerusalem, or almost two miles, Joh 11:18. Hither he went to converse with his dear friends, Lazarus, and Martha, and Mary, who were all of this place, and where he could lodge and rest quietly. The name of the town is variously interpreted: according to some ancient writers ^m, it signifies "the house of obedience"; so Christ went from the disobedient and faithless city, to a place of obedience, where he had some faithful and obedient disciples: others read it, and so Munster's Hebrew Gospel, בית עניה, "the house of affliction"; a suitable place for Christ to go to, who was about to suffer for the sins of his people. The Syriac version renders it בית עניא, and which is interpreted "an house", or "place of business", as this town of Bethany was. We read ⁿ of חנויות של בית הינו, "the shops of Bethany", which were destroyed three years before Jerusalem, because they made their affairs to stand upon the words of the law; that is, as the gloss explains it, they found that what was forbidden by the wise men, was free by the law: a great trade might be drove here for olives, dates, and figs, which grew hereabout in great plenty: mention is made in the Talmud of ^o פגי בית היני, "the figs of Bethany": hence, as Christ departed from this place, the next morning he saw a fig tree. But the true etymology and signification of the name is בית אהיני "the house", or "place of dates", the fruit of the palm tree: hence they that came from Jerusalem to meet Christ, might have their palm tree branches. One part of Mount Olivet abounded with olives, from whence it had its name; another part bore palm trees, and that was called "Bethany", from whence this town over against it had its name; and another part had great plenty of fig trees growing on it, and this called "Bethphage"; and that part of Jerusalem which was nearest to it went by the same name. We read ^p also of מרחץ של בית היני, "the washing place of Bethany"; which seems to me to be not a place for the washing and purification of unclean men and women, as Dr. Lightfoot thinks, but for washing of sheep; for the story is, that

"a fox tore a sheep in pieces at the washing place of Bethany, and the affair came before the wise men;''

that is, at Jerusalem, to know whether that sheep might be eaten or no, since that which was torn was forbidden. And some have interpreted "Bethany, an house", or "place of sheep": but so much for this town, and what account is given of it.

And he lodged there; either in the house of Lazarus, and his two sisters, or in that of Simon the leper; for it was eventide when he went out of Jerusalem, as Mark observes. The Ethiopic version adds, "and rested there"; and so Origen ^q reads it; and, according to Harpocratian ^r, the word used by the evangelist signifies to lie down, and sleep, and take one's rest. Christ lodged here all night.

Gill: Mat 21:18 - Now in the morning // and as he returned to the city // He hungered

Now in the morning,.... Greek "in the first", or morning light, in the dawn, or break of day, the first spring of light; so the Latins ^s use "prima luce" for early in the morning, as soon as ever day breaks: so early did Christ rise, and return from Bethany to Jerusalem;

and as he returned to the city. The Persic version renders it, "they returned"; which, though not a good version, gives a true sense; for, as Christ went with the twelve to Bethany, as Mark affirms, so these returned with him, as is clear from what follows. Thus Christ, day after day, went to and from Jerusalem: in the evening he went to Bethany, or to some part of the Mount of Olives, and there abode all night, and returned in the daytime to Jerusalem, and taught in the temple; for it does not appear that he was one night in Jerusalem, before the night of the passover.

He hungered, rising so early before his friends were up, he had eaten nothing that morning, and so before he had got far from Bethany, found himself hungry; which proves the truth of his human nature, which was in all respects like to ours, excepting sin.

Gill: Mat 21:19 - And when he saw a fig tree // and found nothing thereon but leaves only // he said unto it, let no fruit grow on thee henceforward for ever // and presently the fig tree withered away

And when he saw a fig tree,.... In the Greek text it is "one fig tree", one remarkable fig tree: he must see a great many, as he went along; for a large tract of the Mount Of Olives was full of fig trees, and therefore called "Bethphage": and notice has been taken already of the figs of Bethany: but he saw none that had such large and spreading leaves as this; for it was the time when the fig tree was just budding, and putting forth its leaves: wherefore he took notice of it; and though it was "afar off", as Mark says, yet being hungry, he made up to it, expecting, from its promising appearance, to find fruit on it. This fig tree was "in the way"; by the road side, and probably had no owner; was common to anybody, and so no injury was done to any person by losing it: he came to it,

and found nothing thereon but leaves only: Mark says, "he came, if haply he might find anything thereon"; which must be understood of him as man; for as he hungered as man, so he judged and expected as man, from the appearance of this fig tree, that he might find fruit upon it; and which is no contradiction to his deity, and his having the Spirit of God, as the Jew ^t objects; and especially since, as Bishop Kidder ^u observes, such an expectation is attributed to God himself, in Isa 5:2 and it may be added, and with regard to that people, of which this fig tree was an emblem, and designed by Christ to be considered as such in what he did to it. The same evangelist further observes, "and when he came to it, he found nothing but leaves, for the time of figs was not yet". The word "yet" is not in the original text; which last clause is a reason, either why he found no fruit, or nothing but leaves upon it, because it was not a time, or season of figs: it was not a good fig year, so Dr. Hammond interprets it; and yet though it was not, since this tree was so very flourishing, fruit might have been expected on it: and also, it furnishes out a reason why Christ took so much pains to go to it, seeing there were very few figs to be had elsewhere, and this bid very fair to supply him with some in this time of scarcity: or else, as a reason why, besides its promising appearance, he expected fruit upon it, because the time of figs, that is, of the gathering of the figs, was not come: in which sense the phrase is used in Mat 21:34; and is Bishop Kidder's interpretation of the passage: and since therefore the time was not come for the ingathering of the figs, none had been taken off of it, the more might be expected on it. This sense would be very probable, did it appear that figs were usually ripe about this time; but the contrary seems manifest, both from Scripture, which represents the fig tree putting forth its leaves, as a sign the summer is nigh, Mat 24:32 and from the Talmudists, who say ^w, that the beginning of leaves, or putting forth of the leaves of trees, is in the month Nisan, the month in which the passover was kept, and so the then present time of the year; and who, from this time, reckon three times fifty days, or five full months before the figs are ripe ^x: so that these words are rather a reason why Christ did not expect to find figs on other trees, which he saw in great abundance as he passed along, because the time of common, ordinary figs being ripe, was not come; and why he particularly expected to find some on this tree, because it being full of leaves, appeared to be of a different kind from other fig trees: and was either of that sort which they call בנות שוח, "Benoth Shuach", as Dr. Lightfoot conjectures which were a kind of white figs that were not ripe till the third year ^y. This tree put forth its fruit the first year, which hung on it the second, and were brought to perfection on the third: so that when it was three years old, it had fruit of the first, second, and third year on it: this being such a tree, by its being full of leaves, when others had none, or were just putting out, fruit, of one year, or more might have been expected on it, when it had none at all, and therefore was cursed: or it might be one of that sort which brought forth fruit twice a year; for of such sort of fig trees we read in the Jewish writings ^z: and therefore though it was not the time of the common figs being ripe, yet this being one of the seasons, in which this tree bore ripe fruit, and being so very flourishing, might reasonably be expected from it: but there being none,

he said unto it, let no fruit grow on thee henceforward for ever; or, as it is expressed in Mark, "no man eat fruit of thee hereafter for ever": for if none grew on it henceforward, no man could hereafter eat of it. Both expressions design the same thing, the perpetual barrenness of the fig tree:

and presently the fig tree withered away: immediately, upon Christ's saying these words, its sap was dried up, it lost its verdure; its leaves were shrivelled and shrunk up, and dropped off, and the whole was blasted. This tree was an emblem of the Jews: Christ being hungry, and very desirous of the salvation of men, came first to them, from whom, on account of their large profession of religion, and great pretensions to holiness, and the many advantages they enjoyed, humanly speaking, much fruit of righteousness might have been expected; but, alas! he found nothing but mere words, empty boasts, an outward show of religion, an external profession, and a bare performance of trifling ceremonies, and oral traditions; wherefore Christ rejected them, and in a little time after, the kingdom of God, the Gospel, was taken away from them, and their temple, city, and nation, entirely destroyed.

Gill: Mat 21:20 - And when the disciples saw it // they marvelled // saying, how soon is the fig tree withered away

And when the disciples saw it,.... The next day in the morning, as Mark says: they had, heard what Christ had said to it the day before, as the same evangelist observes; but did not take notice of the immediate withering of the tree; but the next morning, as they returned from Bethany, they saw it dried up from the roots:

they marvelled; not that Christ should curse it, but that it should wither away so soon, and upon his saying what he did; which was a considerable instance of his power and Godhead, all creatures, animate and inanimate, being at his command and disposal:

saying, how soon is the fig tree withered away? This was said by Peter, in the name of the rest, who recollecting what Jesus had said to it the day before, and observing how the event had answered his words so soon, addressed Christ after this manner: "master, behold the fig tree which thou cursedst is withered away"; expressing his wonder at it, and ascribing, it to the power of Christ; of which this was an amazing proof and evidence.

Gill: Mat 21:21 - Jesus answered and said unto them // verily I say unto you, if ye have faith // and doubt not // Ye shall not only do this which is done to the fig tree // but also, if ye shall say to this mountain // be thou removed, and cast into the sea // it shall be done

Jesus answered and said unto them,.... His disciples wondering at his power, in causing the fig tree to wither so suddenly:

verily I say unto you, if ye have faith; that is, in God, in his power, which reaches to all things: the object of faith is expressed in Mark, and by way of exhortation, "have faith in God", that he will enable you to perform whatsoever ye shall desire; which must be understood, not of spiritual faith in the promises of God, and person of Christ, but of, the faith of miracles, or faith in the power of God to perform things that are above the strength of nature:

and doubt not; either of the power, or will of God to do for you, and by you, the thing desired; for this kind of faith would not admit of the least degree of doubting: there must be no hesitation in the mind, no reasoning upon the thing, how it can be performed; the mind must not be divided between the power and will of God, and the difficulties and discouragements which attend the case, but must believe in hope against hope, with a full persuasion of accomplishment: for want of this faith, without doubting, the disciples could not cure the child that was lunatic.

Ye shall not only do this which is done to the fig tree; cause one to be dried up, and wither away by a word, as Christ had done to this, which, comparatively speaking, was but a lesser sort of miracle;

but also, if ye shall say to this mountain; the Mount of Olives, where Christ and his disciples now were, and were passing over, or, at least, were very near it; or any other mountain wherever they might be, to which they should, upon any occasion, think fit to say,

be thou removed, and cast into the sea; which was many miles off from Mount Olivet, and must he a very surprising performance for a mountain to be rooted up, so large as that was, and be carried several miles from its former situation, and be thrown into the sea; and yet, as difficult and amazing as this may seem,

it shall be done: that is, provided the person doubts not; or, as it is said in Mark, "shall not doubt in his heart, but shall believe that those things, which he saith, shall come to pass, he shall have whatsoever he saith": for this must not be confined to the particular instances of drying up a fig tree, or removing a mountain, but the doing of any sort of miracle, how great soever. Nor is it our Lord's meaning that they should do these particular things; nor is it certain that they ever did: but his sense is, that, had they faith, they should be able not only to do such lesser miracles, as, comparatively speaking, the withering of the fig tree was, but they should be able to perform things much more difficult and surprising, whenever the good of the souls of men, the propagation of the Gospel, and the glory of God required them.

Gill: Mat 21:22 - And all things whatsoever // ye shall ask in prayer, believing // ye shall receive

And all things whatsoever,.... Not only miracles, but any other thing which may be for the honour of God, the interest of religion, the spreading of the Gospel, the enlargement of the kingdom, of Christ, their own spiritual good, and the welfare of immortal souls,

ye shall ask in prayer, believing. Munster's Hebrew Gospel reads it, "in prayer, and in faith"; and the Arabic version renders it, "in prayer with faith"; both to the same purpose, and aptly express the sense of the words, which design the prayer of faith; or that prayer which is put up in the strength of faith; and is of great avail with God: for whatever is asked in faith, agreeable to the will of God, which is contained in his covenant, word, and promises, and makes for his glory, and the good of his people, shall be given, be it what it will; though to carnal sense and reason it may seem impracticable and impossible:

ye shall receive; of God, through Christ, freely and fully, and shall have and enjoy them, either they themselves, if asked for themselves, or others, for whom they are asked.

Gill: Mat 21:23 - And when he was come into the temple // the chief priests and elders of the people came unto him // as he was teaching // And said, by what authority dost thou these things // and who gave thee this authority

And when he was come into the temple,.... The day following the cursing the fig tree: for the withering of it, and the notice the disciples took of it, and our Lord's discourse with them about it, were not in one and the same day, as is clear from the account the Evangelist Mark gives; but on the morning that Christ had conversed with his apostles by the way from Bethany to Jerusalem, concerning the strength of faith in prayer, and the success of it; when they were come into the city, and to the temple, whither he directly went, and entered upon his work of preaching to the people,

the chief priests and elders of the people came unto him. The "chief priests" were not the high priest, and his "sagan", or deputy, but the principal of the priesthood, who were chosen from the rest of their brethren, to sit in the sanhedrim; and "the elders of the people" were the laity that were chosen from among the people, to be members of the same grand council: in this sense the Jewish writers interpret the word "elders", in Deu 21:2 "thy elders, and thy judges"; that is,

"thy elders, who are thy judges: it is a tradition, R. Eliezer ben Jacob says, זקניך ׃זה בית דין הגדול, "thine eiders; this is the great sanhedrim" ^a.

The other Evangelists Mark and Luke add to these, Scribes, who also were a part of this great assembly; so that the principal members of it, if not the whole sanhedrim, came in a body together, if possible, by their presence and authority, to daunt Christ, discourage his ministry, bring it into contempt with the people, and stop his proceedings and success. And this they did

as he was teaching; the people, that is, preaching the Gospel to them, as Luke explains it: he was instructing them in the things relating to himself, and his kingdom, dispensing the mysteries of his grace, the doctrines of regeneration, justification, and salvation. Mark says, it was "as he was walking in the temple": and at the same time teaching the people, who flocked about him in like manner, as the Peripatetic philosophers taught their scholars walking: whence they had their name,

And said, by what authority dost thou these things? that is, drive out the buyers and sellers out of the temple, which greatly provoked them, their own gain and interest being concerned therein; and perform these miracles of restoring sight to the blind, and causing the lame to walk; which he had very lately wrought in the temple; and particularly preach these doctrines, the work in which he was then engaged:

and who gave thee this authority? They do not object to his doctrines, or dispute whether they were true or false; nor examine his miracles, whether they were of God, or of the devil: in these points they might fear he would be able to put them to silence and confusion, of which some of them had had an experience before; but they proceed in another way, in which they might hope for success, and attack him about his commission and authority under which he acted, whether he pretended to derive his authority from God, or from men: by this they designed to ensnare him and hoped they should gain their point, let him answer in what form he would. Should he say that God gave him the authority to do these things, they would charge him with enthusiasm and blasphemy, urging, that it was wickedness and presumption any man to pretend to be sent immediately from God; since the order of the priesthood, and of teaching was fixed, and none were to take upon them the office of a priest, or of a teacher of the people, but by their appointment; or none were called and sent, but through them, or by their means: and if he should say, that he had his authority from men, they would confront him, and absolutely deny that he had any from them, who only had the power of giving men an authority of preaching in the temple; wherefore he must be an usurper of this office, and a turbulent, seditious person, that sought to destroy all order, civil and ecclesiastical,

Gill: Mat 21:24 - And Jesus answered and said unto them // I also will ask you one thing // which if ye tell me // I likewise will tell you by what authority I do these things

And Jesus answered and said unto them,.... Not by replying directly to their question, but by putting another question to them, whereby he escaped the snare he saw they laid for him:

I also will ask you one thing, word, or question,

which if ye tell me; honestly, and plainly answer to it,

I likewise will tell you by what authority I do these things: which was putting the thing upon such a foot, and in such a form, as they could not well object to; for Christ promises, that if they would return a plain answer to the question he had to put to them, and which was no unreasonable, nor impertinent one, he would thoroughly satisfy them in this point; and expressly declare his commission and authority, what it was, and from whence he had it. The question is as follows:

Gill: Mat 21:25 - The baptism of John, whence was it? // from heaven, or of men? // and they reasoned with themselves // saying, if we shall say from heaven // he will say unto us, why did ye not believe him

The baptism of John, whence was it?.... By the baptism of John, is meant the ordinance of water baptism, which was first administered by him; from whence he took the name of John the Baptist: and the doctrine which he preached concerning it, and previous to it, and even the whole of his ministry; which is denominated from a principal part of it, and which greatly distinguished his ministry from all others: and the question put by Christ concerning it is, whence it was? by what authority did John administer the ordinance of water baptism, which had never been administered before by any? who sent him to preach the baptism of repentance for the remission of sins, a doctrine the world had never heard of before? who gave him a commission to discharge the several parts of his ministry, which he performed in such a wonderful and powerful manner? did he receive his authority

from heaven, or of men? that is, from God or man? as the opposition requires; and as it was usual for the Jews to call God by the name of "heaven": in this sense it is used by them, when they say ^b, that such have no part in the world to come, who affirm, that the law is not מן השמים, "from heaven", that is, from God; which is exactly the phrase here: and when they observe ^c, that care should be taken that a man does not pronounce שם שמים, "the name of heaven", that is, God, in vain: and when they tell ^d us of a certain man that built large buildings by the way side, and put food and drink there, so that everyone that came went in and eat, and drank, וברך לשמים, "and blessed heaven"; that is blessed, or gave thanks to God; and when they speak of ^e מיתה לשמים, "death by heaven"; that is, death which is immediately inflicted by God. So when Christ here asks, whether John's baptism was from heaven, or of men, his meaning is, whether it was of divine institution, and that John acted by divine authority, and commission; or whether it was an human device of his own, or of other men, and that he took the office of preaching and baptizing upon himself of his own head, or by some human appointment: to this he requires a direct answer, as is said in Mark, "answer me"; whether it was from the one, or from the other,

and they reasoned with themselves; either "within themselves", as the Arabic version renders it, "in their own minds", as the Syriac; or they took some little time and privately conferred together, what answer they should return; when they argued the point among themselves,

saying, if we shall say from heaven; if we shall return for answer, that the baptism and ministry of John were of divine appointment, and that he acted by a divine authority,

he will say unto us, why did ye not believe him? why did not ye believe the doctrine that he preached? and receive the testimony that he gave concerning the Messiah? and why were ye not baptized by him? why did ye reject the counsel of God against yourselves? They saw plainly, that if they owned the divine authority of John's baptism and ministry, they must allow Jesus to be the true Messiah, John bore witness to; and consequently, that it was by a divine authority he did what he did; and then there was an end of the question, and is the very thing that Christ had in view,

Gill: Mat 21:26 - But if we shall say of men // we fear the people // For all held John as a prophet

But if we shall say of men,.... They reasoned with themselves, that should they give their answer in this form, and say, that the ministry and baptism of John, were merely human, and what he took up of himself, or which he performed by an authority derived from men,

we fear the people; that were then upon the spot, in the temple; who, as many of them were now the followers of Christ, more of them had been the admirers of John, and probably had been baptized by him: wherefore the sanhedrim were afraid of them, lest if they should affirm, that the authority by which John acted was human, they would immediately rise up against them; and, as Luke says, "stone" them: so high a veneration had they for him, and so dear was his memory still unto them,

For all held John as a prophet. These are the words of the high priests and elders, and not of the evangelist, expressing the reason of their fears from the people, who, in general, were thoroughly persuaded, as Luke expresses it, and firmly believed that John was a prophet, that was raised up, and sent immediately by God; and did not derive his authority and commission to preach and baptize from any man, or set of men, whatever.

Gill: Mat 21:27 - And they answered Jesus and said, we cannot tell // and he said unto them, neither tell I you by what authority I do these things

And they answered Jesus and said, we cannot tell,.... They saw the dilemma they were brought into; they chose rather therefore to speak against their own consciences, and tell a wilful lie, and incur the reproach of ignorance: who, at other times, took upon them to judge of a prophet, whether he was a true or a false one, and by what authority he acted, whether of God, or man: but now being reduced to this wretched condition, contrary to their office and character, declare they did not know, and could not tell from whence John had his commission, and who gave him his authority:

and he said unto them, neither tell I you by what authority I do these things: since, according to the proposal of Christ, and the agreement he entered into with them, they did not give him a direct answer to his question, he looked upon himself under no obligation to inform them, what was his authority, and from whence he had it; though by the question he put to them he tacitly suggests, that he had his authority not from man, but from God; and by this his answer signifies, that since John preached and baptized without their authority and approbation, so might he; nor was he dependent on them, or accountable to them.

Gill: Mat 21:28 - But what think you // a certain man had two sons // and he came to the first // and said, son, go work today in my vineyard

But what think you?.... See Gill on Mat 18:12.

a certain man had two sons. This is a parable; the design of which is to show the hypocrisy and deceit of the Scribes and Pharisees, in pretending to works of righteousness, and not doing them; and to reprove them for their disbelief and rejection of John's ministry; and to make it appear, that the worst of sinners in the Jewish nation were preferable to them; and that many of them were, and would be, happy, when they would be miserable. By the "certain man", in the parable, God is designed; who, though he is not a man, nor to be represented by any human form; yet, as man is the image of God, he is therefore, in an improper and figurative sense, compared to man, and set forth by him; which may be allowed in a metaphorical and parabolical way: and though the Son of God only assumed human nature, and really became man; yet God, the Father, seems rather to be here intended, who is sometimes compared to a husbandman and a vinedresser; see Joh 15:1 and as appears from the relation of the "two sons" unto him; by whom are meant not Jews and Gentiles; for the latter can never be intended by the first son; for these were not sons in such sense as the Jews were, nor were upon an equal foot of sonship with them, as the parable supposes; much less were they called first, and bid to work in the vineyard: but, on the contrary John the Baptist, Christ, and his apostles, were first, and only sent to the Jews; and God, as yet, was not come even in the external ministry of the word to the Gentiles; nor were they brought to repentance and obedience: but by them are meant two sorts of people, among the Jews, the Scribes and Pharisees, and publicans and sinners; as the application of the parable, by our Lord himself, most clearly shows: these were both the sons of God; not only by creation, as all men are, all having, in this sense, but one common father, whose offspring they be; but also by national adoption; for to all, who were Israelites, according to the flesh, whether good men, or bad men, alike belonged the general privilege of adoption, Rom 9:4. This publicans and sinners had an equal right to, as well as the Scribes and Pharisees, though they were not all the sons of God by special grace, or spiritual adoption:

and he came to the first; the publicans and sinners among the Jews, by the ministry of John the Baptist, Christ, and his disciples, who first and chiefly preached to such sort of persons,

and said, son, go work today in my vineyard: by the "vineyard", is meant the kingdom of God, or of heaven, the Gospel church state, the then present dispensation of things, which was set up, and which men were called to embrace and enter into; the doors of which the Pharisees, who pretended to have the key of knowledge, did all they could to shut up, and hinder persons going in, as they refused to do themselves: this is called it a "vineyard"; See Gill on Mat 20:1. To work in it signifies to hear the word preached, to believe in the Messiah, embrace his doctrines, and submit to his ordinances, particularly the ordinance of baptism, which was the then principal ordinance of that dispensation. The time of working in it is "today"; directly, immediately, and whilst it is day; for the hour cometh when no man can work, and when all these means and ordinances will be at an end, and attending on them will be over: the argument used to engage hereunto, is taken from the relation the person stood in as a "son", highly favoured by God, with the blessing of national adoption, besides that of natural sonship common to all mankind.

Gill: Mat 21:29 - He answered and said, I will not // But afterward he repented, and went

He answered and said, I will not,.... Which answer fitly expresses the language and practice of openly profane and unregenerate sinners, who will not come to Christ, that they may have life; nor will they serve the Lord, but are bent upon indulging their lusts; nor will they be subject to the law of God; nor will they hear and receive the Gospel of Christ, or submit to his ordinances, and are averse to every good work: where is man's free will? this is the true picture of it; man has no will naturally to that which is good,

But afterward he repented, and went: a change of mind was wrought in him, and this produced a change of life and conversation: so, many of the publicans and sinners repented of their sins of disobedience, and rebellion against God, under the ministry of John the Baptist, Christ, and his apostles; not of themselves, men do not naturally see their sin, or need of repentance; their hearts are hard and obdurate; nor have they any spiritual sense and feeling: nothing will bring them to repentance, not the most powerful ministry, the severest judgments, or the kindest mercies, without the grace of God: but it was of God, and owing to his powerful and efficacious grace, that they repented: it was his will they should come to repentance: he called them to it, and gave it to them, as a free grace gift of his: and they repented not in a mere legal way, with a legal repentance, which lies in a mere conviction of the outward acts of sin; in an external sorrow for it, in horror and terror of mind about it, and in shedding tears for it, accompanied with a cessation from the grosser acts of sin, and an outward reformation of life and manners: but they repented in an evangelical manner, as such do, who are really converted, and spiritually instructed; who are true believers in Christ, have views, and, at least, hopes of pardoning grace and mercy; and have the love of God shed abroad in their hearts by the Spirit: the repentance of such lies in a spiritual sight and sense of sin, of the evil nature of indwelling sin, and the exceeding sinfulness of it, as well as of the outward actions of life; in a hearty, godly sorrow for it, because committed against a God of purity, grace, and goodness; in a loathing it, and themselves for it; in a holy shame, and blushing, on account of it; and is attended with an ingenuous confession of it, and forsaking it: the consequence of which is, that such go readily and cheerfully into the Lord's vineyard; hear the word with all diligence, receive it with gladness; walk in all the commandments and ordinances of the Lord; and are taught, by the grace that has appeared to them, to live soberly, righteously, and godly in this world.

Gill: Mat 21:30 - And he came to the second // and said likewise // and he answered and said, I go, sir, and went not

And he came to the second,.... The Scribes and Pharisees, by the ministry of John the Baptist, Christ, and his apostles also:

and said likewise; the same things as to the other son, the publicans and sinners; calling them into the Gospel dispensation, to hear the word, embrace truth, attend on ordinances, and labour in promoting the kingdom, and interest of the Messiah, whilst they had the light of the Gospel with them. Urging also the relation they stood in to God, as a part of the Jewish body; to whom, among other external privileges, the adoption belonged:

and he answered and said, I go, sir, and went not: the word "go" is not in the generality of the Greek copies; the phrase is only "I sir", though it is rightly enough supplied as to the sense. Beza says, it was in his most ancient copy; and so it is in the Arabic and Persic versions, and in Munster's Hebrew Gospel; though it is not in the Syriac and Ethiopic versions. So, the Scribes and Pharisees seemed pleased with the ministry of John for a while, and at first were forward to submit to his baptism, and were very inquisitive about the Messiah: yet, when he was declared in John's ministry, and by his own doctrine, and miracles, they refused to give in to the belief of him; they would neither enter into the Gospel kingdom, embrace the doctrines, and obey the commands of it themselves, nor suffer others to enter in; but, as much as in them lay, by their reproaches, menaces, and excommunications, deterred them from it. They, were like some other persons, who promise fair, and talk much of doing good works, but do none; teach the people to do them, but do not perform them themselves, though they would seem to do them; make great pretensions to them, boast of them, and trust in them; and therefore, of all men, ought to be careful to maintain them, and yet do the least.

Gill: Mat 21:31 - Whether of them twain did the will of his father // they say unto him, the first // Jesus saith unto them, verily I say unto you, that the publicans and the harlots // go into the kingdom of God before you

Whether of them twain did the will of his father?.... This is the question put by Christ, upon the preceding parable to the chief priests, elders, and Scribes,

they say unto him, the first: an answer which natural reason, and common sense, directed them to; and therefore they give it out at once, directly, without staying upon it, and demurring about it; though they seemed not to be aware of the application of it to themselves, which follows:

Jesus saith unto them, verily I say unto you, that the publicans and the harlots; that is, such who had been so,

See Gill on Mat 9:10.

go into the kingdom of God before you. They are signified by the first son, who repenting went, and did the will of his father: these repented under John's ministry, were called, and brought to repentance by the preaching of Christ, and his apostles: these justified God, their Father, by being baptized with John's baptism: these embraced the Messiah, believed in him, and were the first in his kingdom, and set an example to the chief among the Jews to follow: and it is easy to observe, that a poor profane sinner may, by the grace of God, be brought to repentance, that before was obstinate, rebellious, and disobedient, and be made willing to go and work in the Lord's vineyard here, and be at last glorified; when a self righteous person, notwithstanding all his fair promises and resolutions to do good, his professions of, and pretensions to religion, neither repents of his sins, nor believes in Christ; has no share in the kingdom of grace here, nor will he enter into the kingdom of glory.

Gill: Mat 21:32 - For John came unto you in a way of righteousness // and ye believed him not // but the publicans and harlots believed him // and ye, when ye had seen it // repented not afterwards // that ye might believe him

For John came unto you in a way of righteousness,.... He had a commission from God; he was no impostor; the doctrine he taught was true, and which he faithfully delivered; his life and conversation were unblamable; there was nothing in his credentials, ministry, and conduct, that could justly be found fault with:

and ye believed him not; to be the forerunner of the Messiah, or the Elias that was to come; nor attended to the doctrine of repentance preached by him, nor were subject to the ordinance of baptism he administered; nor gave any assent, or credit, to the Messiah he so manifestly pointed out:

but the publicans and harlots believed him; what he said concerning the wrath to come, and the miserable state and danger they were in; and they repented of their sins, and confessed them, and were baptized of him in Jordan; believing the testimony he gave of Jesus of Nazareth being the Messiah, and Son of God:

and ye, when ye had seen it; the repentance and faith of these persons, and what a wonderful reformation was wrought in them,

repented not afterwards; of their disobedience, impenitence, and unbelief, after they had seen the effects of John's ministry on these very profligate sinners, and after, the death of John; who, by his constancy, zeal, and faithfulness, had shown himself to be a true, and upright minister of the word; and afterwards under the ministry of Christ, and his apostles, by, whom the same doctrines were preached, and the same ordinances administered,

that ye might believe him; the testimony he has left behind him concerning the Messiah.

Gill: Mat 21:33 - Hear another parable // there was a certain householder // Which planted a vineyard // And hedged it round about // And digged a winepress in it // and built a tower // and let it out to husbandmen

Hear another parable,.... Which, though Luke says was spoken to the people, who, were gathered round about him, yet was directed to, and against the chief priests; who continued with him till it was delivered, and the application of it made; when they perceived it was spoken of them. The design of it is, to set forth the many favours and privileges bestowed on the Jewish nation; their unfruitfulness, and the ingratitude of the principal men among them; and their barbarous usage of the servants of the Lord, and particularly of the Son of God himself: the consequence of which would be, the removal of the Gospel from them, and the miserable destruction of them. So that this parable is partly a narrative, of some things past, and partly a prophecy of some things to come:

there was a certain householder: by whom the great God of heaven and earth is meant; who may be so called, either with respect to the whole world, which is an house of his building, and the inhabitants of it are his family, who live, are nourished, and supplied by him; or to the church, the house of the living God, the family in heaven and in earth, called the household of God, and of faith; or to the people of Israel, often called the house of Israel, the family, above all the families of the earth, God took notice of, highly favoured, and dwelt among,

Which planted a vineyard: of the form of a vineyard, the manner of planting it, and the size of it, the Jews say many things in their Misna ^f,

"He that plants a row of five vines, the school of Shammai say, "it is a vineyard"; but the school of Hillell say, it is not a vineyard, unless there are two rows--he that plants two vines over against two, and one at the tail or end, הרי זה כרם, "lo! this is a vineyard"; (it was a little vineyard;) but if two over against two, and one between the two, or two over against two, and one in the midst, it is no vineyard, unless there are two over against two, and one at the tail or end.

Again ^g,

"a vineyard that is planted with less than four cubits (between every row), R. Simeon says, is no vineyard; but the wise men say it is a vineyard.

And the decision is according to them. Now by this vineyard is meant, the house of Israel and the men of Judah, the nation of the Jews, as in Isa 5:7 from whence our Lord seems to have taken many of the ideas expressed in this parable; who were a people separated from the rest of the world, and set with valuable plants, from whom fruit might reasonably be expected: the planting of them designs the removing them out of Egypt, the driving out the natives before them, and settling them in the land of Canaan, where they were planted with choice vines, such as Joshua, Caleb, &c. and where they soon became a flourishing people, though for their iniquities, often exposed to beasts of prey, the neighbouring nations, that were suffered at times to break in upon them. The Jews often speak ^h of the house of Israel, as the vineyard of the Lord of hosts, and even call their schools and universities vineyards: hence we read ⁱ of

כרם ביבנה, the vineyard in Jabneh, where the scholars were placed in rows, as in a vineyard,

And hedged it round about; as it was usual to set a hedge, or make a wall round a vineyard, which according to the Jewish writers, was to be ten hands high, and four broad; for they ask ^k,

"rdg hz ya, "what is a hedge?" That which is ten hands, high.

And elsewhere ^l,

"An hedge that encompasses a vineyard, which is less than ten hands high, or which is ten hands high, but not four hands broad, it has no circuit (or void place between that and the vines)--an hedge which is ten hands high, and so a ditch which is ten hands deep, and four broad, lo! this is lawful to plant a vineyard on one side of it, and herbs on the other; even a fence of reeds, if there is between the reeds the space of three hands, lo! this divides between the vineyard and the herbs, as an hedge.

By this "hedge" is designed, either the law, not the oral law, or the traditions of the elders, which the Jews ^m call סיג לתורה, "an hedge for the law", which was none of God's setting, but their own; but either the ceremonial law, which distinguished them from other people, was a middle wall of partition between them, and the nations of the world, and kept them from coming among them, and joining together; or the moral law, which taught them their duty to God and man, and was the means of keeping them within due bounds; or else the protection of them by the power of God, which was an hedge about them, is here intended; and which was very remarkable at the time of their three feasts of passover, pentecost, and tabernacles; when all their males went up to Jerusalem, and the whole country was, left an easy prey to the nations about them; but God preserved them, and, according to his promise, suffered not their neighbours to have any inclination or desire after their land,

And digged a winepress in it; which is not חריץ, "the ditch", that went through a, vineyard; for this cannot be said of a winepress, and is Dr. Lightfoot's mistake ⁿ; but גת, "the winefat", in which they squeezed the grapes and made the wine, and this used to be in the vineyard: the rule about it is this,

"Mrkbv tgh, the winepress that is ten hands deep and four broad, R. Eliezer says, they may set in it; but the wise men do forbid it ^o.

By this may be meant, the altar where the drink offerings of wine were poured forth; and so the Targumist ^p renders it by מדבחי, "my altar I have given them, to atone for their sins": though one of their commentators ^q, by it, understands the prophets, who taught Israel the law, that their works might be good before God and men; they urged and pressed them to the performance of them, as grapes are squeezed in the winepress:

and built a tower; the same the Jews call שומרה, "the watch house"; which was an high place, in which the watchman stood to keep ^r the vineyard, and which was built in the vineyard; of this they say,

"Mrkbv hrmwv, the "watch house which is in the vineyard", that is ten hands high and four broad, they set in it ^s.

By this is meant, either the city or Jerusalem, which stood in the midst, and on the highest part of the land of Israel; or the temple, which stood on the highest part of Jerusalem, where the priests and Levites kept their watch every night; and so the Targumist ^t interprets it, by מקדשי, "my sanctuary I built among them": that is, the temple:

and let it out to husbandmen; of which there were different sorts, as there were different methods of hiring and letting out fields and vineyards among the Jews: one sort was called השוכר, and such was he, who hired of his neighbour a field to sow in it, or a vineyard to eat of the fruit of it, for a certain sum of money yearly; see Son 8:11 another sort was called החוכר, and this was one that hired a field, or a vineyard, and agreed to give the proprietor of it yearly, so many measures of the fruit thereof, whether it yielded more or less; and there was a third sort, called אריס, or מקבל, and such was he, who agreed to give the owner half, or a third, or a fourth part of the increase of the field, or vineyard ^u. Now it is not of the former, but of the latter sort of letting out and farming, that this is to be understood; not of letting it out for money, but for fruit, as appears from Mat 21:34 and by the husbandmen are meant, the rulers of the Jews, civil and ecclesiastical, especially the latter; the priests, Levites, and Scribes, who were intrusted with the care of the Jewish people, to guide and instruct them, and cultivate the knowledge of divine things among them, that they might bring forth fruits of righteousness; and to offer their gifts and sacrifices, and the like, which are meant by letting out the vineyard to them: and went into afar country; which must be interpreted consistent with the omnipresence of God, who is every where, and cannot be said properly to move from place to place; but fills heaven and earth with his presence, and cannot be contained in either: but this phrase seems to design his taking up his residence in the thick darkness, in the tabernacle and temple, when the civil and ecclesiastical state of the Jews was settled, and God did not appear to them in that visible manner he had done before; but having fixed their order of government, worship, and duty, left them to themselves and their rulers; for many years; in which he expressed much longsuffering and patience towards them,

Gill: Mat 21:34 - And when the time of the fruit drew near // that they might receive the fruits of it

And when the time of the fruit drew near,.... Of gathering the fruit, when it was ripe, and might be eaten, or profit made of it, according to the law in Lev 19:23. The fruit of all manner of trees, for the first three years, was uncircumcised; it was not to be eaten, nor any profit made of it, and on the fourth year it was to be holy to praise the Lord with; being either given to the priests, or eaten by the owners before the Lord at Jerusalem; and on the fifth year it might be eaten, and made use of for profit, and henceforward every year; which law regarded the fruit of the vine, as any other fruit: hence it is said ^w, that "the grapes of the vineyard of the fourth year, the sanhedrim ordered that they should be brought up to Jerusalem, a day's journey on every side, so that they might crown or adorn the streets with fruits.

To this time of fruit, and the custom of bringing it up to Jerusalem, the allusion seems to be here. Thus, God after a long time, after he had waited a great while for fruit from the Jewish nation, from whom much might have been expected, by reason of the advantages they enjoyed; he sent his servants to the husbandmen: by his servants are meant, the prophets of the Old Testament; who were sent by God from time to time, to the kings, priests, and people of the Jews; to instruct them in their duty, to exhort them to the performance of it, to reprove them for their sins, to stir them up to repentance, and to bring forth fruits meet for it, signified in the next clause:

that they might receive the fruits of it; of the vineyard from the husbandmen, for the use of the owner; for fruits of justice and judgment, of righteousness and holiness, might be justly expected and demanded of such persons, to be brought forth by them, to the honour and glory of God,

Gill: Mat 21:35 - And the husbandmen took his servants // and beat one // And stoned another

And the husbandmen took his servants,.... They seized and laid hold of them in a rude and violent manner: so far were they from treating these servants with respect, as they ought to have done; considering whose they were, from whom they came, and upon what account; and also so far from delivering to them the fruit due to their master, or excusing their inability to make a suitable return, as might be expected, they use them very roughly:

and beat one; either with the fist, as Jeremiah was struck by Pashur, the son of Immer, the priest, one of these husbandmen,

Jer 20:1 and as Micaiah was smitten on the cheek by Zedekiah, the son of Chenaanah, the false prophet, 2Ch 18:23 or with a scourge, and may refer to the punishment of beating with forty stripes, save one, by which the skin was flayed off; as the word here signifies; for some of these servants had trial of cruel mockings and scourgings,

Heb 11:36. And killed another; that is, with the sword. There were four kinds of death in the power of the sanhedrim, of which this is one, and what follows is another; and were these, stoning, burning, killing (i.e. beheading with the sword), and strangling: the manner of executing this punishment here expressed, was this:

"They cut off the person's head בסייף, "with a sword", in the manner the government orders it. R. Judah says, this is indecent (i.e. to cut off his head standing, they do not do so), but they put his head upon a block, and cut it off with an axe; they reply to him, there is no death more abominable than this ^x.

So the prophets, in the time of Elijah, were killed with the sword,

1Ki 19:14 see also Dan 11:33.

And stoned another; as they did Zechariah, 2Ch 24:21 and doubtless many others; since Jerusalem had the character of killing the prophets, and stoning them that were sent unto her, Mat 23:37 these seemed such that were stoned, but not killed; but as Mark says, were wounded in the head with the stones thrown at them, and shamefully handled, and sadly abused,

Gill: Mat 21:36 - Again he sent other servants // more than the first // and they did unto them likewise

Again he sent other servants,.... Meaning, perhaps, such as suffered in the times of the Maccabees:

more than the first; their number was greater, though their office was the same, at least not higher:

and they did unto them likewise; they beat them with rods, they killed them with the sword, and stoned them, Heb 11:36.

Gill: Mat 21:37 - But last of all // he sent unto them son // saying, they will reverence my son

But last of all,.... In the last times, in the last days, in the end of the world, the Jewish world, at the close of their ecclesiastic and civil state; after all the prophets had been sent, and finished their course, came the greatest prophet of all, to seal up the vision and prophecy:

he sent unto them son; not a servant as before, but a son; his own son, his only begotten son, the son of his love, his dearly beloved one; him he sent to these husbandmen the Jews. The Son of God, the Lord Jesus Christ, was sent only to the house of Israel: he was the minister of the circumcision; he was the great prophet raised up among them, and was sent to bless them, by turning them from their iniquities; he came to them, to his own, to them of his own nation, but they received him not:

saying, they will reverence my son. The Son of God is to be reverenced equally as his Father, since he is in nature and glory equal to him; and it is the will of his Father he should be so reverenced, as he is by the angels in heaven, and by the saints, both in heaven and in earth; but did these husbandmen reverence him? no; they despised and rejected him; they reproached and traduced him, as the vilest of men, and used him in the most cruel and barbarous manner. And did not his Father know this? yes; this is certain from his omniscience, which reaches to all future events, the most minute and contingent; and from the predictions of the usage of these persons of him, delivered long before it came to pass. Luke says, "it may be they will reverence him": so that it was not a positive affirmation, that they would do it, and which also is to be understood after the manner of men: that humanly speaking, it might be expected that they would give him reverence, in consideration of the dignity of his person, his character, and relation to God, which was his due and their duty; but he had a very different treatment from them.

Gill: Mat 21:38 - But when the husbandmen saw the son // They said among themselves // this is the heir // come let us kill him, and seize on his inheritance

But when the husbandmen saw the son,.... Whom many of them knew, though some did not: some were entirely ignorant of him; some knew him, but durst not confess him, yet were not injurious to him; others acted against light and conscience, with spite and malice, as did these men. They expected the Messiah about this time; they knew, by prophecy, it could not be long ere he appeared: when they saw Jesus of Nazareth, they knew by various circumstances, by all the characters of the Messiah meeting in him, and by his miracles, that he must be the same,

They said among themselves; privately, not openly to the people,

this is the heir; as indeed he is of all things, as the Son of God, and as the mediator of the new covenant: he is heir of all that his Father has, as he is his natural, essential, and only begotten Son; and as mediator, he is heir of all things, natural, spiritual, and eternal, for the use and benefit of his church and people, who are also his portion and inheritance: but here it seems to denote, his being heir to the throne of Israel, the government of the Jewish nation, as he was the son of David; and the Jews confess ^y, that because it was said that Jesus of Nazareth was קרוב למלכות, "near to the kingdom", therefore they put him to death:

come let us kill him, and seize on his inheritance: concluding, that could they be rid of him, their nation would be in peace, their temple would stand, and temple worship and service continue, and they remain in their office and authority undisturbed; the contrary of which they feared, should he be suffered to live; though what they feared from his life, befell them upon, and in consequence of his death, quite beyond all their counsels and expectations,

Gill: Mat 21:39 - And they caught him // and cast him out of the vineyard // and slew him

And they caught him,.... Seized and laid hold of him, in a rude and violent manner, as they had some of the servants before. This regards their apprehending of Christ in the garden, by a band of soldiers and officers, sent by the chief priests and Pharisees, who with swords and staves took him, bound him, and led him away:

and cast him out of the vineyard; which is not to be understood of their casting him out of the synagogue, which is never said of them; nor does it so much relate to the leading of him without the gates of Jerusalem, where they crucified him, though this is a sense not to be despised and rejected; but rather, to the delivery of him to those, that were without the vineyard of the Jewish church and nation, to the Gentiles; to be mocked, scourged, and put to death by them:

and slew him: for though the sentence of death was pronounced on him by Pilate, an Heathen governor, and was executed by the Roman soldiers; yet it was through the instigation and at the pressing importunity of these husbandmen, the Jewish rulers; and who were afterwards frequently charged by the apostles with the murder of him.

Gill: Mat 21:40 - When the Lord therefore of the vineyard cometh // what will he do unto those husbandmen

When the Lord therefore of the vineyard cometh,.... In a way of providence, to call these husbandmen to an account; not only for the fruit they were to bring to him; but for their barbarity to his servants, the prophets, time after time; and especially, for the inhuman usage and murder of his own son,

what will he do unto those husbandmen? This question is put to the chief priests, elders, and Scribes: and they themselves, who are designed hereby, are made judges in this case, just as the inhabitants of Jerusalem and men of Judah are, in Isa 5:4 which passage of Scripture our Lord had greatly in view when he spake this parable.

Gill: Mat 21:41 - They say unto him // he will miserably destroy those wicked men // and will let out his vineyard unto other husbandmen // which shall render him the fruits in their seasons

They say unto him,.... Either the common people that were about him; or rather the chief priests, scribes, and elders, to whom he put the question; little thinking then, that they were the persons intended in this parable:

he will miserably destroy those wicked men: in saying which, they own that persons guilty of such crimes, as beating, killing, and stoning, servants sent to them by the proprietor of the vineyard, to receive his due and proper fruit, and at last murdering his son and heir, were very wicked persons, and deserved the severest punishments to be inflicted upon them, and that without mercy; nor could it be thought, but this must and would be unavoidably their case, when the Lord of the vineyard should come: thus tacitly did they condemn themselves as wicked men, and as deserving the worst of deaths, who in a few days after this, were concerned in the death of the Son of God:

and will let out his vineyard unto other husbandmen; allowing it to be a very just thing, not only to put these men to the most miserable and tormenting death that could be devised, but to take the vineyard out of the hands of their posterity, and let it out to other persons; as it was a righteous thing with God, to remove the church state, Gospel and ordinances from the Jews, and deliver them to the Gentiles:

which shall render him the fruits in their seasons; that is, his due, and that in proper time. The other evangelists relate these words, as spoken by Christ: for the reconciliation of which let it be observed, that they were first spoken by the Jews, as is here signified; and after that were spoken by Christ, confirming what they said, and applying it to them; upon which they said, "God forbid"; that we should ever be guilty of such crimes, incur such punishment, and this should be our case: but in proof of it, that so it would be, our Lord alleges the following words.

Gill: Mat 21:42 - Jesus saith unto them, did ye never read the Scriptures // The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes // become the head of the corner // this is the Lord's doing // is marvellous in our eyes

Jesus saith unto them, did ye never read the Scriptures,.... The passage which stands in Psa 118:22.

The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes. Very appropriately is this Scripture cited, and applied to the present case; which expresses the rejection of the Messiah by the Jewish builders, priests, and scribes: the whole Psalm may be understood of the Messiah. R. David Kimchi owns ^z, that there is a division among their Rabbins about it: some say that the Psalm is spoken of David, and others, that it is spoken of the days of the Messiah; and these are certainly in the right; and as for this particular passage, it is applied by some of them to the Messiah: so on mentioning Hos 3:5 they ^a say,

"David was king in this world, and David shall be king in the time to come: wherefore it is said, the stone which the builders refused, &c.

And one of their noted commentators ^b on those words, "though thou be little among the thousands of Judah", has this note:

"It is fit thou shouldest be little among the families of Judah, because of the impurity of Ruth the Moabitess, which is in thee: out of thee shall come forth unto me, Messiah, the son of David; for so he saith, "the stone which the builders refused", &c.

Christ is often in Scripture compared to a stone, and is called the stone of Israel; is said to be a stone of stumbling to some, and a precious tried stone to others: is represented as a stone cut out of the mountain without hands, and on which are seven eyes: and is fitly compared to one, for his usefulness in the spiritual building the church, where he is as both the foundation and corner stone, and for his strength and duration. Christ is the sure, firm, and everlasting foundation, which God has laid in Zion, and the only one of any avail; nor can any other be laid to any purpose; and if he is neglected, and laid aside, in the ministration of the word, the building which men endeavour to rear, or exhort unto, will come to nothing. Whoever build on him are safe, and on nothing else: Christ is the foundation, on which the church, and every believer, are built, and therefore will abide; for the gates of hell cannot prevail against them: the covenant of grace is immoveable, being established in him; its mercies are sure, and its promises yea and amen: the salvation of immortal souls is certain, resting upon him; the faith and hope of the saints fail not, being directed to, and settled on him: the house not made with hands, which is in heaven, is an eternal one; and the city, which has foundations, is a continuing one, because of the concern that Christ has in it; and though he is of such eminent use and importance in the building, yet, as such, the "builders rejected" him: by the builders are meant, the Jewish rulers, both political and ecclesiastical, especially the latter, who pretended to instruct, and build up the people in knowledge and understanding; but in a very bad way did they do it, and upon a very sandy foundation, upon their fleshly privileges, their moral righteousness, and the observance of the ceremonial law, and the traditions of the elders. The Jews used to call their doctors and their scholars "builders" ^c: says R. Jochanan,

"the disciples of the wise men are called בנאין, "builders", because they study in the building of the world all their days, which is the law.

These rejected the Messiah, refused to receive, and acknowledge him as such: they disallowed and disapproved of him, as base and vile, and the most contemptible of mortals, and set him at nought, and had him in the utmost scorn and derision. And so he is rejected by some who bear the characters of builders among Christians: as when his proper deity, and eternal sonship are denied, and he is treated as a mere creature; when his satisfaction and atoning sacrifice are either wholly rejected, or little regarded, lessened, and depreciated, and repentance and good works are put in the room of them; when his imputed righteousness is opposed, and laid aside, and the righteousness of men preferred unto it, and cried up as the matter of justification in the sight of God; when his efficacious grace is represented as unnecessary to regeneration, conversion, and sanctification, and to the performance of good works; and when he is left out of public ministrations, as the way of life and salvation, as the fountain of all grace, and foundation of all happiness, and human power, free will, and moral righteousness are put in his room. But notwithstanding the former and present rejection, and ill treatment of him, he is

become the head of the corner: he is the corner stone in the building which knits and cements it together, angels and men, Jews and Gentiles; Old and New Testament saints; saints above, and saints below, and in all ages and places, all meet, and are united together in this corner stone; which also strengthens and supports the building, and holds it together, and is the ornament and beauty of it: he is the chief corner stone; he is higher than the kings of the earth; he is superior to angels, and the chiefest among ten thousands of his saints; he is exalted above all creatures, angels, and men, who, by the Jewish builders, was despised and rejected, and scarce allowed to be worthy the name of a man:

this is the Lord's doing; this stone is laid in the building by him: the rejection of him is according to his determinate counsel and foreknowledge; and the exaltation of him, above every name, is owing to him, and he is by, and at his own right hand: and

is marvellous in our eyes; in the eyes of all the saints; there being in all this such, a wonderful display of the wisdom, grace, mercy, power, and faithfulness of God,

Gill: Mat 21:43 - Therefore I say unto you // The kingdom of God shall be taken from you // and given to a nation bringing forth the fruits thereof

Therefore I say unto you,.... This is the application of the parable; and the words are directed to the chief priests, elders, scribes, and people of the Jews; and are delivered as what would be in consequence of the builders, rejecting the Messiah, the foundation and corner stone of the building,

The kingdom of God shall be taken from you: by which is meant, not their political estate, their civil government, which was of God, and in a short time was to depart from them, according to ancient prophecy, and which is come to pass, as the event shows; nor their legal national church state and ordinances only, or the priesthood, and the appendages of it; all which, in a little while, were shaken and removed; but the Gospel, which had been preached among them by John the Baptist, Christ, and his apostles; so called because it treats of the kingdom of God, and things pertaining to it, and shows men both their right and meetness for it; the one as in the righteousness of Christ, and the other in the regenerating and sanctifying grace of the Spirit, which Gospel may be taken away from a people, as from the Jews, because of their contempt of it, and opposition to it, or lukewarmness and indifference about it, or unfruitfulness under it; and when God has no more souls to gather in by it in such a place, and which is a very unhappy case, whenever it is the case of any people: for when the Gospel is taken away, the riches of a people are gone; the glory of a nation is departed; the light of it is put out; the spiritual bread of a people is no more; the means of conversion and spiritual knowledge cease: all which have a melancholy aspect on posterity. Moreover, the Gospel church state, which was set up in Judea, may be here meant; which, though it continued and flourished a while, in process of time was to be removed: and which may be done elsewhere, as it has been in Judea, by God's suffering persecution to arise, as he did against the church of Jerusalem, whereby the ministers of the Gospel are driven into corners, or scattered abroad; or by ordering his ministers to preach no more unto such a people, as the apostles were ordered to turn from the Jews to the Gentiles; or by taking away ministers and members of churches by death, and not raising up others in their room; or by withholding a blessing from the word; or by permitting the growth of errors and heresies, which, in course of time, must issue in the dissolution of the church state in such a place, and which necessarily follows upon the removing of the Gospel:

and given to a nation bringing forth the fruits thereof. Though God may take away the Gospel from a people, as he did from the Jews; yet he does not, nor will he, as yet, take it out of the world: he gives it to another "nation"; to the Gentiles, to all the nations of the world, whither he sent his apostles to preach and where it must be preached before the end of the world comes, in order to gather his elect out of them: for not one particular nation is meant, unless the nation of God's elect, among all nations, can be thought to be designed. It may be observed, that the Gospel, wherever it comes, it comes as a gift; it is "given": to have it only in the external ministration of it, is a favour; and more especially to understand it spiritually; this is an unmerited gift; as is also ability to preach it: and it is likewise a national mercy wherever it comes; for though it comes in power only to a few in a nation, yet it is more or less a blessing to the whole: nor is it easy to say what temporal advantages a nation enjoys through the ministration of the Gospel in it: and where it is given, and comes in power, it brings forth fruit, as it did in all the world of the Gentiles; even the fruits of grace, and righteousness, and every good work; all which come from Christ, under the influence of his Spirit, and by the word and ordinances, as means, and highly become the Gospel, and the professors of it; and for want of which it is removed sometimes from one nation to another: for this cause it was taken from the Jews, and given to the Gentiles. One of the Jewish commentators ^d on these words, in Jer 13:17 "my soul shall weep in secret places for your pride", has this note,

"because of your grandeur, which shall cease; because of the excellency of "the kingdom of heaven", שתנתן לפסילים, "which shall be given to the profane";

i.e. the nations of the world,

Gill: Mat 21:44 - And whosoever shall fall on this stone

And whosoever shall fall on this stone,.... This is not to be understood of believing in Christ, or of a soul's casting itself on Christ, the foundation stone; relying on him, and building all its hopes of happiness and salvation on him; which is attended with contrition and brokenness of heart, or repentance unto life, which needed not to be repented of nor of a believer's offending Christ by evil works, whereby his conscience is wounded, his soul is grieved, and his faith shaken; and though he is hereby in great danger, he shall not be utterly destroyed, but being recovered by repentance, shall be preserved unto salvation; but of such to whom Christ is a stone of stumbling, and a rock of offence: for as he is the foundation and corner stone to some, and is set for the rising of them, and to whom he is precious; so he is a stone set for the fall of others, and at which they stumble and fall, and fall upon it: and such are they who are offended at Christ's state of humiliation on earth; at the manner of his birth, the meanness of his parentage, and education; the despicable figure he made in his person, disciples, and audience; and at his sufferings and death: and these "shall be broken": as a man that stumbles at a stone, and falls upon it, breaks his head or his bones, at least bruises himself, does not hurt the stone, but the stone hurts him; so all such as are offended at Christ, injure their own souls, being filled with prejudices against him, and contempt and disbelief of him, which if grace prevents not will issue in their everlasting destruction: but whilst there is life, the means of grace continue, the kingdom of God is not taken away; there is hope that such may be recovered from their impenitence and unbelief: "but on whomsoever it shall fall, it will grind him to powder". Just as if a millstone, or any stone of such like weight and bulk, was to fall upon an earthen vessel; or, as the stone cut out of the mountain without hands, by which the Messiah and his kingdom, are designed, brake in pieces the image in Nebuchadnezzar's dream, so that it became like the chaff of the summer threshing floor. As the former part of this verse expresses the sin of unbelievers, and the danger they are exposed unto by it, this sets forth their punishment; and has respect both to the vengeance of Christ, on the Jewish nation, at their destruction, which would fall heavy from him in his state of exaltation, for their evil treatment of him in his state of humiliation; and to his severe wrath, which will be executed at the day of judgment on all unbelievers, impenitent Christless sinners, who have both offended him, and been offended at him; when their destruction will be inevitable, their salvation irretrievable, and their souls irrecoverably lost, and ruined. Some have thought, that there is an allusion in these words to the manner of stoning among the Jews, which was this ^e:

"the place of stoning was two men's heights; one of the witnesses struck him on his loins, to throw him down from thence, to the ground: if he died, it was well; if not, they took a stone, which lay there, and was as much as two men could carry, and cast it, with all their might, upon his breast: if he died, it was well; if not, he was stoned by all Israel.

Maimonides observes ^f, that "stoning, or throwing down from the high place, was that he might fall upon the stone, or that the stone might fall upon him; and which of them either it was, the pain was the same.

Gill: Mat 21:45 - And when the chief priests and Pharisees // they perceived that he spake of them

And when the chief priests and Pharisees,.... Which latter, though not before mentioned, were many of them of the grand sanhedrim, as well as the chief priests, scribes, and elders: "had heard his parables"; that of the two sons being sent into the vineyard, and that of the letting out the vineyard to husbandmen,

they perceived that he spake of them: they plainly saw that they were designed by the son, that promised to go into the vineyard, but did not; only talked of works, but did not do them: and that they were the husbandmen that acted the ungrateful part to the householder, and the cruel one to his servants, and would to his son, their own consciences told them they were the men. They knew that the whole was levelled against them, and designed for them, and exactly hit their case.

Gill: Mat 21:46 - But when they sought to lay hands on him // they feared the multitude // because they took him for a prophet

But when they sought to lay hands on him,.... Not that they attempted by any outward action to apprehend him, and carry him off, or by any immediate act of violence to take away his life; but they secretly wished, and earnestly desired to do it: they were so irritated and provoked, that they could scarcely keep their hands off of him, and could have been glad of an opportunity of satiating their revenge upon him: and whereby they would but have fulfilled what he in this parable had prophetically said of them: and yet so hardened were they, though they understood his meaning, they were not deterred thereby, but on another account:

they feared the multitude; which were now about Christ, lest there should be a tumult, and they should take the part of Christ against them, to which they seemed inclined; when their lives, had they attempted anything of this nature, would have been in a great deal of danger:

because they took him for a prophet; by the doctrines which he taught, by the boldness and freedom of speech he used, and by the miracles he wrought: wherefore, though they might not all of them believe that he was the Messiah, or that prophet Moses spoke of; yet, since it was exceeding manifest, that he was a teacher sent of God, and endowed with very wonderful gifts; and from whom many of them had received singular benefits, if not for their souls, yet for their bodies; being healed by him of their lameness, or blindness, or other diseases; therefore would not suffer him to be abused, and ill treated by them: so that, as Mark says, "they left him, and went their way"; to consult together what was proper to be done, and wait for a better opportunity to seize him.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Mat 21:1

¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

⁴ sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

NET Notes: Mat 21:2

¹ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

NET Notes: Mat 21:3

¹ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

NET Notes: Mat 21:4

¹ tn Here δέ (de) has not been translated.

² tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.

NET Notes: Mat 21:5

¹ tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

² tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.

NET Notes: Mat 21:6

¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.

NET Notes: Mat 21:7

¹ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

NET Notes: Mat 21:8

¹ tn Here δέ (de) has not been translated.

NET Notes: Mat 21:9

¹ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

² tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

³ sn A quotation from Ps 118:25-26.

NET Notes: Mat 21:10

¹ tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.

NET Notes: Mat 21:11

¹ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

NET Notes: Mat 21:12

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “the temple.”

sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

³ tn Grk “the temple.”

sn Matthew (here, 21:12-27), Mark (11:15-19) and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

NET Notes: Mat 21:13

¹ sn A quotation from Isa 56:7.

² tn Or “a hideout” (see L&N 1.57).

³ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

NET Notes: Mat 21:15

¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

² tn Grk “crying out in the temple [courts] and saying.” The participle λέγοντας (legontas) is somewhat redundant here in contemporary English and has not been translated.

NET Notes: Mat 21:16

¹ sn A quotation from Ps 8:2.

NET Notes: Mat 21:19

¹ tn Grk “one fig tree.”

sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

NET Notes: Mat 21:21

¹ tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.

² tn Grk “Truly (ἀμήν, amhn), I say to you.”

NET Notes: Mat 21:22

¹ tn Grk “believing”; the participle here is conditional.

NET Notes: Mat 21:23

¹ tn Grk “he.”

² tn Grk “the temple.”

³ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1

NET Notes: Mat 21:24

¹ tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

NET Notes: Mat 21:25

¹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

sn The question is whether John’s ministry was of divine or human origin.

NET Notes: Mat 21:27

¹ tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.

² tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.

³ sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.

⁴ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

⁵ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.

NET Notes: Mat 21:28

¹ tn Here δέ (de) has not been translated.

NET Notes: Mat 21:29

¹ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.

² tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.

NET Notes: Mat 21:30

¹ tn “And he”; here δέ (de) has not been translated.

² tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.

NET Notes: Mat 21:31

¹ tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western mss (D it). But the reading is so hard as to be nearly impossible. One can only suspect some tampering with the text, extreme carelessness on the part of the scribe, or possibly a recognition of the importance of not shaming one’s parent in public. (Any of these reasons is not improbable with this texttype, and with codex D in particular.) The other two major variants are more difficult to assess. Essentially, the responses make sense (the son who does his father’s will is the one who changes his mind after saying “no”): (2) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. But here, the first son is called the one who does his father’s will (unlike the Western reading). This is the reading found in (א) C L W (Z) 0102 0281 ˹ 33 Ï and several versional witnesses. (3) The first son says “yes” but does not go, and the second son says “no” but later has a change of heart. This is the reading found in B Θ Ë¹³ 700 and several versional witnesses. Both of these latter two readings make good sense and have significantly better textual support than the first reading. The real question, then, is this: Is the first son or the second the obedient one? If one were to argue simply from the parabolic logic, the second son would be seen as the obedient one (hence, the third reading). The first son would represent the Pharisees (or Jews) who claim to obey God, but do not (cf. Matt 23:3). This accords well with the parable of the prodigal son (in which the oldest son represents the unbelieving Jews). Further, the chronological sequence of the second son being obedient fits well with the real scene: Gentiles and tax collectors and prostitutes were not, collectively, God’s chosen people, but they did repent and come to God, while the Jewish leaders claimed to be obedient to God but did nothing. At the same time, the external evidence is weaker for this reading (though stronger than the first reading), not as widespread, and certainly suspect because of how neatly it fits. One suspects scribal manipulation at this point. Thus the second reading looks to be superior to the other two on both external and transcriptional grounds. But what about intrinsic evidence? One can surmise that Jesus didn’t always give predictable responses. In this instance, he may well have painted a picture in which the Pharisees saw themselves as the first son, only to stun them with his application (v. 32).

² tn Grk “Truly (ἀμήν, amhn), I say to you.”

³ sn See the note on tax collectors in 5:46.

NET Notes: Mat 21:32

¹ tn Here δέ (de) has not been translated.

² sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.

NET Notes: Mat 21:33

¹ tn The term here refers to the owner and manager of a household.

² sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴ sn The leasing of land to tenant farmers was common in this period.

NET Notes: Mat 21:34

¹ tn See the note on the word “slave” in 8:9.

sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected.

² tn Grk “to collect his fruits.”

NET Notes: Mat 21:35

¹ sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.

NET Notes: Mat 21:37

¹ sn The owner’s decision to send his son represents God sending Jesus.

NET Notes: Mat 21:39

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.

² tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.

³ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

NET Notes: Mat 21:42

¹ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

² sn A quotation from Ps 118:22-23.

NET Notes: Mat 21:43

¹ tn Or “to a nation” (so KJV, NASB, NLT).

NET Notes: Mat 21:44

¹ tc A few witnesses, especially of the Western text (D 33 it sy^s Or Eus^syr), do not contain 21:44. However, the verse is found in א B C L W Z (Θ) 0102 Ë^1,13 Ï lat sy^c,p,h co and should be included as authentic.

tn Grk “on whomever it falls, it will crush him.”

sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

NET Notes: Mat 21:45

¹ tn Here καί (kai) has not been translated.

² sn See the note on Pharisees in 3:7.

NET Notes: Mat 21:46

¹ tn Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.

Geneva Bible: Mat 21:1

And ^{( 1 )} when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,

^{( 1 )} Christ by his humility, triumphing over the pride of this world, ascends to true glory by the shame of the cross.

Geneva Bible: Mat 21:3

And if any [man] say ought unto you, ye shall say, The Lord hath need of them; and straightway ^{( a )} he will send them.

^{( a )} He that will say anything to you will let them go, that is, the ass and the colt.

Geneva Bible: Mat 21:5

Tell ye the ^{( b )} daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

^{( b )} The city of Sion. This is a Hebrew idiom, common in the Lamentations of Jeremiah.

Geneva Bible: Mat 21:7

And brought the ass, and the colt, and put on them their ^{( c )} clothes, and they set [him] ^{( d )} thereon.

^{( c )} Their uppermost garment.

^{( d )} Upon their garments, not upon the ass and the colt.

Geneva Bible: Mat 21:9

And the multitudes that went before, and that followed, cried, saying, ^{( e )} Hosanna to the Son of David: ^{( f )} Blessed [is] he that cometh in the name of the Lord; Hosanna in the highest.

^{( e )} This was an ancient kind of cry, which they voiced in the feast of Tabernacles, when they carried boughs according as God commanded; (Lev 23:40). And the word is corruptly made of two, for we should say, "Hoshiang-na", which is as much as to say, "Save I pray thee".

^{( f )} Well is it to him that comes in the Name of the Lord, that is to say, whom the Lord has given us for our King.

Geneva Bible: Mat 21:10

And when he was come into Jerusalem, ^{( g )} all the city was moved, saying, Who is this?

^{( g )} That is, all the men of Jerusalem were moved.

Geneva Bible: Mat 21:15

^{( 2 )} And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased,

^{( 2 )} Those that should be masters of godliness are the ones that envy most the glory of Christ: but in vain.

Geneva Bible: Mat 21:16

And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast ^{( h )} perfected praise?

^{( h )} You have made most perfect. We read in David, "Thou hast established" or "grounded", and if the matter is considered well, the evangelist says here the same thing, for that which is most perfect is stable and sure.

Geneva Bible: Mat 21:17

^{( 3 )} And he left them, and went out of the city into Bethany; and he lodged there.

^{( 3 )} Christ does in this way forsake the wicked, for he has a consideration and regard for his Church.

Geneva Bible: Mat 21:18

^{( 4 )} Now in the morning as he returned into the city, he hungered.

^{( 4 )} Hypocrites will at length have their masks discovered, and any false faces taken away.

Geneva Bible: Mat 21:21

^{( 5 )} Jesus answered and said unto them, Verily I say unto you, If ye have faith, and ^{( i )} doubt not, ye shall not only do this [which is done] to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.

^{( 5 )} How great the force of faith is.

^{( i )} The Greek word signifies a fixing or wavering of mind, so that we cannot tell which way to take.

Geneva Bible: Mat 21:23

^{( 6 )} And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what ^{( k )} authority doest thou these things? and who gave thee this authority?

^{( 6 )} Against those who neglect the doctrine and bind the calling and vocation to an ordinary succession, going about by that false pretext, to stop Christ's mouth.

^{( k )} Or by what power.

Geneva Bible: Mat 21:24

And Jesus answered and said unto them, I also will ask you ^{( l )} one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.

^{( l )} One thing, that is to say, I will ask you one thing first before I answer your questions.

Geneva Bible: Mat 21:25

The ^{( m )} baptism of John, whence was it? from ^{( n )} heaven, or of men? And they ^{( o )} reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?

^{( m )} The preaching of John is called by the figure "baptism" because he preached the baptism of repentance, etc.; (Mar 1:4; Act 19:3).

^{( n )} From God, and so it is plainly seen how these are set one against another.

^{( o )} Beat their heads about it, and mused, or laid their heads together.

Geneva Bible: Mat 21:31

Whether of them twain did the will of [his] father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots ^{( p )} go into the kingdom of God before you.

^{( p )} They hurry to the kingdom of God and you go slowly, so that you should at least have followed their example. Mark then that this word, "go into", is improperly taken in this place because none of them followed Christ.

Geneva Bible: Mat 21:32

For John came unto you in the ^{( q )} way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen [it], repented not afterward, that ye might believe him.

^{( q )} Living uprightly, being of good and honest behaviour; For the Hebrews use this word "way" for life and manners.

Geneva Bible: Mat 21:33

^{( 8 )} Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a ^{( r )} tower, and let it out to husbandmen, and went into a far country:

^{( 8 )} Those men are often the cruellest enemies of the Church, to whose faithfulness it is committed: But the vocation of God is neither tied to time, place, nor person.

^{( r )} Made the place strong: for a tower is the strongest place of a wall.

Geneva Bible: Mat 21:38

But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us ^{( s )} seize on his inheritance.

^{( s )} Literally, "let us hold it fast".

Geneva Bible: Mat 21:41

They say unto him, He will ^{( t )} miserably destroy those wicked men, and will let out [his] vineyard unto other husbandmen, which shall render him the fruits in their seasons.

^{( t )} A kind of proverb, showing what punishment the wicked are worthy of.

Geneva Bible: Mat 21:42

Jesus saith unto them, Did ye never read in the scriptures, The stone which the ^{( u )} builders rejected, the same is ^{( x )} become the ^{( y )} head of the corner: ^{( z )} this is the Lord's doing, and it is marvellous in our eyes?

^{( u )} Master builders, who are chief builders of the house, that is of the Church.

^{( x )} Began to be.

^{( y )} The chiefest stone in the corner is called the head of the corner: which bears up the couplings or joints of the whole building.

^{( z )} That matter (in that the stone which was cast away is made the head) is the Lord's doing which we behold and greatly marvel at.

Geneva Bible: Mat 21:43

Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the ^{( a )} fruits thereof.

^{( a )} They bring forth the fruits of the kingdom of God, who bring forth the fruit of the Spirit, and not of the flesh, (Gal 5:16-26).

Geneva Bible: Mat 21:44

And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will ^{( b )} grind him to powder.

^{( b )} As chaff used to be scattered with the wind, for he uses a word which properly signifies separating the chaff from the corn with winnowing, and to scatter it abroad.

Geneva Bible: Mat 21:46

^{( 9 )} But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

^{( 9 )} The wicked can do nothing but what God wills.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Mat 21:1-16 - A Libation To Jehovah

The Coming Of The King To His Palace

And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2. Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto Me. 3. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4. All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5. Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. 6. And the disciples went, and did as Jesus commanded them, 7. And brought the ass, and the colt, and put on them their clothes, and they set Him thereon. 8. And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. 9. And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord; Hosanna in the highest. 10. And when He was come into Jerusalem, all the city was moved, saying, Who is this? 11. And the multitude said, This is Jesus the prophet of Nazareth of Galilee. 12. And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money changers, and the seats of them that sold doves, 13. And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves. 14. And the blind and the lame came to Him in the temple; and He healed them. 15. And when the chief priests and scribes saw the wonderful things that He did, and the children crying in the temple, and saying, Hosanna to the Son of David, they were sore displeased, 16. And said unto Him, Hearest Thou what these say? And Jesus saith unto them, Yea: have ye never read, Out of the mouth of babes and sucklings Thou hast perfected praise? '--Matt. 21:1-16.

JESUS spent His last Sabbath in the quiet home at Bethany with Lazarus and his sisters. Some sense of His approaching death tinged the modest festivities of that evening with sadness, and spoke in Mary's anointing of His body for the burying.' The pause was brief, and, with the dawn of Sunday, He set Himself again to tread the road to the cross. Who can doubt that He felt the relief of that momentary relaxation of the strain on His spirit, and the corresponding pressure of its renewed tightening? This passage shows Him putting out from the quiet haven and facing the storm again. It is in two main sections, dealing respectively with the royal procession, and the acts of the King in the temple.

I. The Procession Of The King.

The first noteworthy point is that our Lord initiates the whole incident, and deliberately sets Himself to evoke the popular enthusiasm, by a distinct voluntary fulfilment of a Messianic prophecy. The allusion to the prophecy, in His sending for the colt and mounting it, may have escaped the disciples and the crowds of pilgrims; but they rightly caught His intention to make a solemn triumphal entry into the city, and responded with a burst of enthusiasm, which He expected and wished. The poor garments flung hastily on the animals, the travel-stained cloaks cast on the rocky path, the branches of olive and palm waved in the hands, and the tumult of acclaim, which shrilly echoed the words of the psalm, and proclaimed Him to be the Son of David, are all tokens that the crowds hailed Him as their King, and were all permitted and welcomed by Him. All this is in absolute opposition to His usual action, which had been one long effort to damp down inflammable and unspiritual Messianic hopes, and to avoid the very enthusiasm which now surges round Him unchecked. Certainly that calm figure, sitting on the slow-pacing ass, with the noisy multitude pressing round Him, is strangely unlike Him, who hid Himself among the hills when they sought to make Him a King. His action is the more remarkable, if it be remembered that the roads were alive with pilgrims, most of whom passing through Bethany would be Galileans; that they had seen Lazarus walking about the village, and knew who had raised him; that the Passover festival was the time in all the year when popular tumults were to be expected; and that the crowds going to Jerusalem were met by a crowd coming from it, bent on seeing the doer and the subject of the great miracle. Into this heap of combustibles our Lord puts a light. He must have meant that it should blaze as it did.

What is the reason for this contrast? The need for the former reticence no longer existed. There was no fear now of His teaching and ministry being interrupted by popular outburst. He knew that it was finished, and that His hour had come. Therefore, the same motive of filial obedience which had led Him to avoid what would prevent His discharging His Father's commission, now impelled Him to draw the attention of the nation and its rulers to the full extent of His claims, and to put the plain issue of their acceptance or rejection in the most unmistakable manner. A certain divine decorum, if we may so call it, required that once He should enter the city as its King. Some among the shouting crowds might have their enthusiasm purified and spiritualised, if once it were directed to Him. It was for us, no less than for them, that this one interruption of His ordinary method was adopted by Him, that we too might ponder the fact that He laid His hand on that magnificent prophecy, and said, It is mine. I am the King.'

The royal procession is also a revelation of the character of the King and the nature of His kingdom. A strange King this, indeed, who has not even an ass of His own, and for followers, peasants with palm branches instead of swords! What would a Roman soldier or one of Herod's men bare thought of that rustic procession of a pauper prince on an ass, and a hundred or two of weaponless, penniless men? Christ's one moment of royal pomp is as eloquent of His humiliation as the long stretch of His lowly life is. And yet, as is always the case, side by side with the lowliness there gleams the veiled splendour. He had to borrow the colt, and the message in which He asks for it is a strange paradox. The Lord hath need of him'--so great was the poverty of so great a King. But it spoke, too, of a more than human knowledge, and of an authority which had only to require in order to receive. Some farming villager, no doubt, who was a disciple but secretly, gladly yielded his beasts. The prophecy which Matthew quotes, with the omission of some words, from Zechariah, and the addition of the first clause from Isaiah, is symbolic, and would have been amply fulfilled in the mission and character of Christ, though this event had never taken place. But just as it is symbolic, so this external fulfilment, which is intended to point to the real fulfilment, is also symbolic. The chariot and the horse are the emblems of conquerors. It is fitting that the Prince of Peace should make His state entry on a colt, unridden before, and saddled only with a garment. Zechariah meant that Zion's King should not reign by the right of the strongest, and that all His triumphs should be won by lowly meekness. Christ meant the same by His remarkable act. And has not the picture of Him, throned thus, stamped for ever on the imagination of the world a profounder sense of the inmost nature of His kingdom than many words would have done? Have we learned the lesson of the gentleness which belongs to His kingdom, and of the unchristian character of war and violence? Do we understand what the Psalmist meant when he sang, In thy majesty ride on prosperously, because of meekness'? Let us not forget the other picture, Behold, a white horse, and He that sat thereon, called Faithful and True; and in righteousness He doth judge and make war.'

The entry may remind us also of the worthlessness of mere enthusiastic feeling in reference to Jesus Christ. The day was the Sunday. How many of that crowd were shouting as loudly,' Crucify Him!' and' Not this man, but Barabbas!' on the Friday? The palm-branches had not faded, where they had been tossed, before the fickle crowd had swung round to the opposite mood. Perhaps the very exuberance of feeling at the beginning, had something to do with the bitterness of the execrations at the end, of the week. He had not answered their expectations, but, instead of heading a revolt, had simply taught in the temple, and meekly let Himself be laid hold of. Nothing succeeds like success, and no idol is so quickly forsaken as the idol of a popular rising. All were eager to disclaim connection with Him, and to efface the remembrance of their Sunday's hosannas by their groans round His gibbet. But there is a wider lesson here. No enthusiasm can be too intense which is based upon a true sense of our need of Christ, and of His work for us; but it is easy to excite apparently religious emotion by partial presentations of Him, and such excitement foams itself away by its very violence, like some Eastern river that in winter time dashes down the wady with irresistible force, and in summer is bone dry. Unless we know Christ to be the Saviour of our souls and the Lamb of God, we shall soon tire of singing hosannas in His train, and want a king with more pretensions; but if we have learned who and what He is to us, then let us open our mouths wide, and not be afraid of letting the world hear our shout of praise.

II. The Coming Of The King In The Temple.

The discussion of the accuracy of Matthew's arrangement of events here is unnecessary. He has evidently grouped, as usual, incidents which have a common bearing, and wishes to put these three, of the cleansing, the healing, and the pleasure in the children's praise, as the characteristic acts of the King in the temple. We can scarcely avoid seeing in the first of the three a reference to Malachi's prophecy, The Lord, whom ye seek, shall suddenly come to His temple, And He shall purify the sons of Levi.' His first act, when in manhood He visited the temple, had been to cleanse. His first act when He enters it as its Lord is the same. The abuse had grown again apace. Much could be said in its vindication, as convenient and harmless, and it was too profitable to be lightly abandoned. But the altar of Mammon so near the altar of God was sacrilege in His eyes, and though He had passed the traders unmolested many times since that first driving out, now that He solemnly comes to claim His rights, He cannot but repeat it. It is perhaps significant that His words now have both a more sovereign and a more severe tone than before. Then He had spoken of My Father's house,' now it is My house,' which are a part of His quotation indeed, but not therefore necessarily void of reference to Himself. He is exercising the authority of a son over His own house, and bears Himself as Lord of the temple. Before, He charged them with making it a house of merchandise'; now, with turning it into a robber's cave. Evil rebuked and done again is worse than before. Trafficking in things pertaining to the altar is even more likely than other trading to cross the not always very well defined line which separates trade from trickery and commerce from theft. That lesson needs to be laid to heart in many quarters now. There is always a fringe of moneyed interests round Christ's Church, seeking gain out of religious institutions; and their stands have a wonderful tendency to creep inwards from the court of the Gentiles to holier places. The parasite grows very quickly, and Christ had to deal with it more than once to keep down its growth. The sellers of doves and changers of money into the sacred shekel were venial offenders compared with many in the Church, and the race is not extinct. If Christ were to come to His house to-day, in bodily form, who doubts that He would begin, as He did before, by driving the traders out of His temple? How many most respectable' usages and people would have to go, if He did!

The second characteristic, or we might say symbolical, act is the healing of the blind and lame. Royal state and cleansing severity are wonderfully blended with tender pity and the gentle hand of sovereign virtue to heal. The very manifestation of the former drew the needy to Him; and the blind, though they could not see, and the lame, though they could not walk, managed to grope and hobble their way to Him, not afraid of His severity, nor daunted by His royalty. No doubt they haunted the temple precincts as beggars, with perhaps as little sense of its sacredness as the money-changers; but their misery kindled a flicker of confidence and desire, to which He who tends the dimmest wick till it breaks into clear flame could not but respond. Though in His house He casts out the traders, He will heal the cripples and the blind, who know their need, and faintly trust His heart and power. Such a trait could not be wanting in this typical representation of the acts of the King.

Finally, He encourages and casts the shield of His approval round the children's praises. How natural it is that the children, pleased with the stir and not yet drilled into conventionalism, should have kept up their glad shouts, even inside the temple enclosure!

How their fresh treble voices ring yet through all these centuries! The priests had, no doubt, been nursing their wrath at all that had been going on, but they had not dared to interfere with the cleansing, nor, for very shame, with the healings; but now they see their opportunity. This is a clear breach of all propriety, and that is the crime of crimes in the eyes of such people. They had kept quite cool and serenely contemptuous, amid the stir of the glad procession, and they did not much care though He healed some beggars; but to have this unseemly noise, though it was praise, was more than they could stand. Ecclesiastical martinets, and men whose religion is mostly ceremony, are, of course, more' moved with indignation' at any breach of ceremonial regulations than at holes made in graver laws. Nothing makes men more insensitive to the ring of real worship than being accustomed to the dull decorum of formal worship. Christ answers their hearest thou?' with a did ye never read?' and shuts their mouths with words so apposite in their plainest meaning that even they are silenced. To Him these young ringing hosannas are perfect praise,' and worth any quantity of rabbis' preachments. In their deeper sense, His words declare that the ears of God and of His Son, the Lord of the temple, are more gladly filled with the praises of the little ones,' who know their weakness, and hymn His goodness with simple tongue, than with heartless eloquence of words or pomp of worship. The psalm from which the words are taken declares man's superiority over the highest works of God's hands, and the perfecting of the divine praise from his lips. We are but as the little children of creation, but because we know sin and redemption, we lead the chorus of heaven. As St. Bernard says, Something is wanting to the praise of heaven, if those be wanting who can say, "We went through fire and through water; and Thou broughtest us out into a wealthy place."In like manner, those praise Him most acceptably among men who know their feebleness, and with stammering lips humbly try to breathe their love, their need, and their trust.

Maclaren: Mat 21:4-5 - A Libation To Jehovah

A New Kind Of King

All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek, and sitting upon an ass.'--Matt. 21:4-5.

OUR Lord's entrance into Jerusalem is one of the comparatively few events which are recorded in all the four Gospels. Its singular unlikeness to the rest of His life, and its powerful influence in bringing about the Crucifixion, may account for its prominence in the narratives. It took place probably on the Sunday of Passion Week. Before the palm branches were withered the enthusiasm had died away, and the shouting crowd had found out that this was not the sort of king that they wanted. They might have found that out, even by the very circumstances of the entrance, for they were profoundly significant; though their meaning, like so much of the rest of Christ's life, was less clear to the partakers and spectators than it is to us. These things understood not the disciples at the first,' says John in closing his narrative of the entrance, but when Jesus was glorified, then they remembered that they had done these things unto Him.'

My object in this sermon is not at all to attempt a pictorial treatment of this narrative, for these Gospels tell it us a great deal better than any of us can tell it after them; but to seek to bring out, if it may be, two or three aspects of its significance.

I. Consider Its Significance As An Altogether Exceptional Fact In Christ's Life.

First, then, I ask you to consider its significance as an altogether exceptional fact in Christ's life.

Throughout the whole of the preceding period, He had had two aims distinctly in view. One was to shun publicity; and the other was to damp down the heated, vulgar anticipations of the multitude, who expected a temporal king. And now here He deliberately, and of set purpose, takes a step which is like flinging a spark into a powder barrel. The nation was assembled in crowds, full of the unwholesome excitement which attended their meeting for the annual feast. All were in a quiver of expectation; and knowing that, Jesus Christ originates this scene by His act of sending the two disciples into the village over against them, to bring the ass, and the colt the foal of an ass.' The reasons for a course so entirely opposed to all the preceding must have been strong. Let us try to see what they were.

First, He did it in order to precipitate the conflict which was to end in His death. Now, had He any right to do that? Knowing as He did the ferment of expectation into which He was thrusting this new element of disturbance, and foreseeing, as He must have done, that it would sharpen the hostility of the rulers of the people to a murderous degree, how can He be acquitted of one of two things--either singular shortsightedness or rash foolhardiness in taking such a step? Was He justified, or was He not?

If we are to look at His conduct from ordinary points of view, the answer must certainly be that He was not. And we can only understand this, and all the rest of His actions during the fateful three or four days that followed it, if we recognise in them the fixed resolve of One who knew that His mission was not only to live and to teach by word and life, but to die, and by death to deliver the world. I take it that it is very hard to save the character of Jesus Christ for our reverence if we refuse to regard His death as for our redemption. But if He came, and knew that He came, not only, to minister' but to give His life a ransom for many,' then we can understand how He hastened to the Cross, and deliberately set a light to the train which was to end in that great explosion. On any other hypothesis it seems to me immensely hard to account for His act here.

Then, still further, looking at this distinctly exceptional fact in our Lord's life, we see in it a very emphatic claim to very singular prerogative and position. He not only thereby presented Himself before the nation in their collective capacity as being the King of Israel, but He also did a very strange thing. He dressed Himself, so to speak, in order to fulfil a prophecy. He posed before the world as being the Person who was meant by sacred old words. And His Entrance upon the slow-pacing colt was His voluntary and solemn assertion that He was the Person of whom the whole stream and current of divinely sent pro-monitions and forecasts had been witnessing from the beginning. He claimed thereby to be the King of Israel and the Fulfiller of the divine promises that were of old.

Now again, I have to ask the question, Was He right, or was He wrong? If He was right, then He is a great deal more than a wise Teacher, and a perfect Example of excellence. If He was wrong, He is a great deal less. There is no escape from that alternative, as it seems to me, but by the desperate expedient of denying that He ever did this thing which this narrative tells us that He did. At all events I beseech you all, dear friends, to take fairly into your account of the character of Jesus Christ, this fact, that He, the meek, the gentle, said that He was meek, and everybody has believed Him; and that once, in the very crisis of His life, and in circumstances which make the act most conspicuous, He who always shunned publicity, nor caused His voice to be heard in the streets,' and steadfastly put away from Himself the vulgar homage that would have degraded Him into a mere temporal monarch, did assert that He was the King of Israel and the Fulfiller of prophecy. Ask yourselves, What does that fact mean?

And then, still further, looking at the act as exceptional in our Lord's life, note that it was done in order to make one final, solemn appeal and offer to the men who beheld Him. It was the last bolt in His quiver. All else had failed, perhaps this might succeed. We know not the depths of the mysteries of that divine foreknowledge which, even though it foresees failure, ceases not to plead and to woo obstinate hearts. But this we may thankfully learn, that, just as with despairing hope, but with unremitting energy, Jesus Christ, often rejected, offered Himself once more if perchance He might win men to repentance, so the loving patience and long-suffering of our God cease not to plead ever with us. Last of all He sent unto them His Son, saying, They will reverence My Son when they see Him'; and yet the expectation was disappointed, and the Son was slain. We touch deep mysteries, but the persistence of the pleading and rejected love and pity of our God shine through this strange fact.

II. And Now, Secondly, Let Me Ask You To Note Its Significance As A Symbol.

The prophecy which two out of the four evangelists --viz., Matthew and John--regard as having been, in some sense, fulfilled by the Entrance into Jerusalem, would have been fulfilled quite as truly if there had been no Entrance. For the mere detail of the prophecy is but a picturesque way of setting forth its central and essential point--viz., the meekness of the King. So our Lord's fulfilment is only an external, altogether subsidiary, accomplishment of the prophecy; and in fact, like some other of the external correspondences between His life and the outward details of Old Testament ,prophecy, is intended for little more than a picture or a signpost which may direct our thoughts to the inward correspondence, which is the true fulfilment.

So then, the deed, like the prophecy after which it is moulded, is wholly and entirely of importance in its symbolical aspect.

The symbolism is clear enough. This is a new kind of King. He comes, not mounted on a warhorse, or thundering across the battlefield in a scythe-armed chariot, like the Pharaohs and the Assyrian monarchs, who have left us their vainglorious monuments, but mounted on the emblem of meekness, patience, gentleness, and peace. And He is a pauper King, for He has to borrow the beast on which He rides, and His throne is draped with the poor, perhaps ragged, robes of a handful of fishermen. And His attendants are not warriors bearing spears, but peasants with palm branches. And the salutation of His royalty is not the blare of trumpets, but the Hosanna!' from a thousand throats. That is not the sort of King that the world calls a King. The Roman soldiers might well have thought they were perpetrating an exquisite jest when they thrust the reed into His unresisting hand, and crushed down the crown of thorns on His bleeding brows.

But the symbol discloses the very secret of His Kingdom, the innermost mysteries of His own character and of the forces to which He intrusts the further progress of His word. Gentleness is royal and omnipotent; force and violence are feeble. The Lord is in the still, small voice, not in the earthquake, nor the fire, nor the mighty wind. The dove's light pinion will fly further than the wings of Rome's eagles, with their strong talons and blood-dyed beaks. And the kingdom that is established in meekness, and rules by gentleness and for gentleness, and has for its only weapons the power of love and the omnipotence of patience, that is the kingdom which shall be eternal and universal.

Now all that is a great deal more than pretty sentiment; it has the closest practical bearing upon our lives. How slow God's Church has been to believe that the strength of Christ's kingdom is meekness! Professing Christian men have sought to win the world to their side, and by wealth or force or persecution, or this, that, or the other of the weapons out of the world's armoury, to promote the kingdom of Christ. But it has all been in vain. There is only one power that conquers hate, and that is meek love. There is only one way by which Christ's kingdom can stand firm, and that is its unworldly contrast to all the manner of human dominion. Wheresoever God's Church has allied itself with secular sovereignties, and trusted in the arm of flesh, there has the fine gold become dimmed. Endurance wears out persecution, patient submission paralyses hostile violence, for you cannot keep on striking down unresisting crowds with the sword. The Church of Christ is an anvil that has been beaten upon by many hammers, and it has worn them all out. Meekness is victorious, and the kingdom of Christ can only be advanced by the faithful proclamation of His gentle love, from lips that are moved by hearts which themselves are conformed to His patient image.

Then, still further, let me remind you that this symbol carries in it, as it seems to me, the lesson of the radical incompatibility of war with Christ's kingdom and dominion. It has taken the world all these centuries to begin to learn that lesson. But slowly men are coming to it, and the day will dawn when all the pomp of warfare, and the hell of evil passions from which it comes, and which it stimulates, will be felt to be as utterly incompatible with the spirit of Christianity as slavery is felt to-day. The prophecy which underlies our symbol is very significant in this respect. Immediately upon that vision of the meek King throned on the colt the foal of an ass, follows this: And I will cut off the chariot from Ephraim, and the horses from Jerusalem; and the battle bow shall be cut off, and He shall speak peace unto the heathen.'

Let me beseech you, Christian men and women, to lay to heart the duty of Christ's followers in reference to the influence and leavening of public opinion upon this matter, and to see to it that, in so far as we can help, we set ourselves steadfastly against that devilish spirit which still oppresses with an incubus almost intolerable, the nations of so-called Christendom. Lift up your voice, be not afraid, but cry, We are the followers of the Prince of Peace, and we war against the war that is blasphemy against His dominion.'

And so, still further, note the practical force of this symbol as influencing our own conduct. We are the followers of the meek Christ. It becomes us to walk in all meekness and gentleness. Spirited conduct' is the world's euphemism for unchristian conduct, in ninety-nine cases out of the hundred. The perspective of virtue has altered since Jesus Christ taught us how to love. The old heathen virtues of magnanimity, fortitude, and the like have with shame to take a lower room.' There is something better than these. The saint has all the virtues of the old heathen hero, and some more besides, which are higher than these, and those which he has in common, he has in different proportion. The flaunting tulips and peonies of the garden of the world seem to outshine the white snowdrops and the glowing, modest little violets below their leaves, but the former are vulgar, and they drop very soon, and the latter, if paler and more delicate, are refined in their celestial beauty. The slow-pacing steed on which Jesus Christ rides will out-travel the fiery warhorse, and will pursue its patient, steadfast path till He bring forth righteousness unto judgment,' and all the upright in heart shall follow Him.'

III. Lastly, Notice The Significance Of This Fact As A Prophecy.

It was, as I have pointed out, the last solemn appeal to the nation, and in a very real sense it was Christ's coming to judgment. It is impossible to look at it without seeing, besides all its other meanings, gleaming dimly through it, the anticipations of that other coming, when the Lord Himself shall descend with a shout, with the voice of the Archangel, and the trump of God.'

Let me bring into connection with the scene of my text three others, gathered from various parts of Scripture. In the forty-fifth Psalm we find, side by side with the great words, Ride on prosperously because of truth and meekness and righteousness,' the others, Thine arrows are sharp in the hearts of the king's enemies; the people shall fall under Thee.' Now, though it is possible that that later warlike figure may be merely the carrying out of the thought which is more gently put before us in the former words, still it looks as if there were two sides to the conquering manifestation of the King--one being in meekness and truth and righteousness,' and the other in some sense destructive and punitive.

But, however that may be, my second scene is drawn from the last book of Scripture, where we read that, when the first seal was opened, there rode forth a Figure, crowned, mounted upon a white steed, bearing bow and arrow, conquering and to conquer.' And, though that again may be but an image of the victorious progress of the gentle Gospel of Jesus Christ throughout the whole earth, still it comes as one in a series of judgments, and may rather be taken to express the punitive effects which follow its proclamation even here and now.

But there can be no doubt with regard to the third of the scenes which I connect with the incident of which we are discoursing: And I saw heaven opened, and beheld a white horse; and He that sat upon Him was called Faithful and True, and in righteousness doth He judge and make war, And out of His mouth goeth a sharp sword, that with it He should smite the nations; and He shall rule them with a rod of iron; and He treadeth the winepress of the fierceness and wrath of Almighty God.' That is the Christ who came into Jerusalem on the colt the foal of an ass. That is the Christ who is meek and long-suffering. There is a reserve of punitive and destructive power in the meek King. And oh! what can be so terrible as the anger of meekness, the wrath of infinite gentleness? In the triumphal entry, we find that, when the procession turned the rocky shoulder of Olivet, and the long line of the white city wails, with the gilding of the Temple glittering in the sunshine, burst upon their view, the multitude lifted up their voices in gladness. But Christ sat there, and as He looked across the valley, and beheld, with His divine prescience, the city, now so joyous and full of stir, sitting solitary and desolate, He lifted up His voice in loud wailing. The Christ wept because He must punish, but He punished though He wept.

Our Judge is the gentle Jesus, therefore we can hope. The gentle Jesus is our Judge, therefore let us not presume. I beseech you, brethren, lay, as these poor people did their garments, your lusts and proud wills in His way, and join the welcoming shout that hails the King,' meek and having salvation.' And then, when He comes forth to judge and to destroy, you will not be amongst the ranks of the enemies, whom He will ride down and scatter, but amongst the armies that follow Him,… clothed in fine linen, clean and pure.'

Kiss the Son lest He be angry, and ye perish from the way when His wrath is kindled but a little. Blessed are all they that put their trust in Him.'

Maclaren: Mat 21:33-46 - A Libation To Jehovah

The Vineyard And Its Keepers

Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34. And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35. And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36. Again, he sent other servants more than the first: and they did unto them likewise. 37. But last of all he sent unto them his son, saying, They will reverence my son. 38. But when the husbandmen saw the son, they said among themselves, This is the heir; come. let us kill him, and let us seize on his inheritance. 39. And they caught him, and cast him out of the vineyard, and slew him. 40. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41. They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. 42. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? 43. Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. 44. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. 45. And when the chief priests and Pharisees had heard His parables, they perceived that He spake of them. 46. But when they sought to lay hands on Him, they feared the multitude, because they took Him for a prophet.'--Matt. 21:33-46.

THIS parable was apparently spoken on the Tuesday of the Passion Week. It was a day of hand-to-hand conflict with the Jewish authorities and of exhausting toil, as the bare enumeration of its incidents shows. It included all that Matthew records between Matt. 21:20 of this chapter and the end of the twenty-fifth chapter --the answer to the deputation from the Sanhedrin; the three parables occasioned by it, namely, those of the two sons, this one, and that of the marriage of the king's son; the three answers to the traps of the Pharisees and Herodians about the tribute, of the Sadducees about the resurrection, and of the ruler about the chief commandment; Christ's question to His questioners about the Son and Lord of David; the stern woes hurled at the unmasked hypocrites; to which must be added, from other gospels, the sweet eulogium on the widow's mite, and the deep saying to the Greeks about the corn of wheat, with, possibly, the incident of the woman taken in adultery; and then, following all these, the solemn prophecies of the end contained in Matthew 24, 25., spoken on the way to Bethany, as the evening shadows were falling. What a day! What a fountain of wisdom and love which poured out such streams! The pungent severity of this parable, with its transparent veil of narrative, is only appreciated by keeping clearly in view the circumstances and the listeners. They had struck at Jesus with their question as to His authority, and He parries the blow. Now it is His turn, and the sharp point goes home.

I. The First Stage Is The Preparation Of The Vineyard, In Which Three Steps Are Marked.

It is planted and furnished with all appliances needful for making wine, which is its great end. The direct divine origin of the religious ideas and observances of Judaism' is thus asserted by Christ. The only explanation of them is that God enclosed that bit of the wilderness, and with His own hands set growing there these exotics. Neither the theology nor the ritual is of man's establishing. We need not seek for special meanings for wall, winepress, and tower. They simply express the completeness of the equipment of the vineyard, as in Isaiah's song, which lies at the foundation of the parable, and suggest his question, What could have been done more?'

Thus furnished, the vineyard is next handed over to the husbandmen, who, in Matthew, are exclusively the rulers, while in Luke they are the people. No doubt it was like people, like priest.' The strange dominion of the Pharisees rested entirely on popular consent, and their temper accurately indexed that of the nation. The Sanhedrin was the chief object at which Christ aimed the parable. But it only gave form and voice to the national spirit, and the people loved to have it so.' National responsibilities are not to be slipped out of by being shifted on to the broad shoulders of governments or influential men. Who lets them be governments and influential?

Guv'ment ain't to answer for it,God will send the bill to you.'

Christ here teaches both rulers and ruled the ground and purpose of their privileges. They prided themselves on these as their own, but they were only tenants. They made their boast of the law'; but they forgot that fruit was the end of the divine planting and equipment. Holiness and glad obedience were what God sought, and when He found them, He was refreshed as with grapes in the wilderness.'

Having installed the husbandmen, the owner goes into another country. The cluster of miracles which inaugurate an epoch of revelation are not continued beyond its beginning. Centuries of comparative divine silence followed the planting of the vineyard. Having given us our charge, God, as it were, steps aside to leave us room to work as we will, and so to display what we are made of. He is absent in so far as conspicuous oversight and retribution are concerned. He is present to help, love, and bless. The faithful husbandman has Him always near, a joy and a strength, else no fruit would grow; but the sin and misery of the unfaithful are that they think of Him as far off.

II. Then Comes The Habitual Ill-Treatment Of The Messengers.

These are, of course, the prophets, whose office was not only to foretell, but to plead for obedience and trust, the fruits sought by God. The whole history of the nation is summed up in this dark picture. Generation after generation of princes, priests, and people had done the same thing. There is no more remarkable historical fact than that of the uniform hostility of the Jews to the prophets. That a nation of such a sort as always to hate and generally to murder them should have had them in long succession, throughout its history, is surely inexplicable on any naturalistic hypothesis. Such men were not the natural product of the race, nor of its circumstances, as their fate shows. How did they spring up? No philosophy of Jewish history' explains the anomaly except the one stated here,--He sent His servants.' We are told nowadays that the Jews had a natural genius for religion, just as the Greeks for art and thought, and the Romans for law and order, and that that explains the origin of the prophets. Does it explain their treatment?

The hostility of the husbandmen grows with indulgence. From beating they go on to killing, and stoning is a specially savage form of killing. The opposition which began, as the former parable tells us, with polite hypocrisy and lip obedience, changed, under the stimulus of prophetic appeals, to honest refusal, and from that to violence which did not hesitate to slay. The more God pleads with men, the more self-conscious and bitter becomes their hatred; and the more bitter their hatred, the more does He plead, sending other messengers, more perhaps in number, or possibly of more weight, with larger commission and clearer light. Thus both the antagonistic forces grow, and the worse men become, the louder and more beseeching is the call of God to them. That is always true; and it is also ever true that he who begins with I go, sir, and goes not, is in a fair way to end with stoning the prophets.

Christ treats the whole long series of violent rejections as the acts of the same set of husbandmen. The class or nation was one, as a stream is one, though all its particles are different; and the Pharisees and scribes, who stood with frowning hatred before Him as He spoke, were the living embodiment of the spirit which had animated all the past. In so far as they inherited their taint, and repeated their conduct, the guilt of all the former generations was laid at their door. They declared themselves their predecessors' heirs; and as they reproduced their actions, they would have to bear the accumulated weight of the consequences.

III. Matt. 21:37-39, Tell Of The Mission Of The Son And Of Its Fatal Issue.

Three points are prominent in them. The first is the unique position which Christ here claims, with unwonted openness and decisiveness, as apart from and far above all the prophets. They constitute one order, but He stands alone, sustaining a closer relation to God. They were faithful as servants,' but He as a Son,' or, as Mark has it, the only and beloved Son.' The listeners understood Him well enough. The assertion, which seemed audacious blasphemy to them, fitted in with all His acts in that last week, which was not only the crisis of His life, but of the nation's fate. Rulers and people must decide whether they will own or reject their King, and they must do it with their eyes open. Jesus claimed to fill a unique position. Was He right or wrong in His claim? If He was wrong, what becomes of His wisdom, His meekness, His religion? Is a religious teacher, who made the mistake of thinking that He was the Son of God in a sense in which no other man is so, worthy of admiration? If He was right, what becomes of a Christianity which sees in Him only the foremost of the prophets?

The next point marked is the owner's vain hope, in sending his Son. He thought that He would be welcomed, and He was disappointed. It was His last attempt. Christ knew Himself to be God's last appeal, as He is to all men, as well as to that generation. He is the last arrow in God's quiver. When it has shot that bolt, the resources even of divine love are exhausted, and no more can be done for the vineyard than He has done for it. We need not wonder at unfulfilled hopes being here ascribed to God. The startling thought only puts into language the great mystery which besets all His pleadings with men, which are carried on, though they often fail, and which must, therefore, in view of His foreknowledge, be regarded as carried on with the knowledge that they will fail. That is the long-suffering patience of God. The difficulty is common to the words of the parable and to the facts of God's unwearied pleading with impenitent men. Its surface is a difficulty, its heart is an abyss of all-hoping charity.

The last point is the vain calculation of the husbandmen. Christ puts hidden motives into plain words, and reveals to these rulers what they scarcely knew of their own hearts. Did they, in their secret conclaves, look each other in the face, and confess that He was the Heir? Did He not Himself ground His prayer for their pardon on their ignorance? But their ignorance was not entire, else they had had no sin; neither was their knowledge complete, else they had had no pardon. Beneath many an obstinate denial of Him lies a secret confession, or misgiving, which more truly speaks the man than does the loud negation. And such strange contradictions are men, that the secret conviction is often the very thing which gives bitterness and eagerness to the hostility. So it was with some of those whose hidden suspicions are here set in the light. How was the rulers' or the people's wish to seize on His inheritance' their motive for killing Jesus? Their great sin was their desire to have their national prerogatives, and yet to give no true obedience. The ruling class clung to their privileges and forgot their responsibilities, while the people were proud of their standing as Jews, and careless of God's service. Neither wished to be reminded of their debt to the Lord of the vineyard, and their hostility to Jesus was mainly because He would call on them for fruits. If they could get this unwelcome and persistent voice silenced, they could go on in the comfortable old fashion of lip-service and real selfishness. It is an account, in vividly parabolic language, not only of their hostility, but of that of many men who are against Him. They wish to possess life and its good, without being for ever pestered with reminders of the terms on which they hold it, and of God's desire for their love and obedience. They have a secret feeling that Christ has the right to ask for their hearts, and so they often turn from Him angrily, and sometimes hate Him.

With what sad calmness does Jesus tell the fate of the son, so certain that it is already as good as done! It was done in their counsels, and yet He does not cease to plead, if perchance some hearts may be touched and withdraw themselves from the confederacy of murder.

IV. We Have Next The Self-Condemnation From Unwilling Lips.

Our Lord turns to the rulers with startling and dramatic suddenness, which may have thrown them off their guard, so that their answer leaped Out before they had time to think whom it hit. His solemn earnestness laid a spell on them, which drew their own condemnation from them, though they had penetrated the thin veil of the parable, and knew full well who the husbandmen were. Nor could they refuse to answer a question about legal punishments for dishonesty, which was put to them, the fountains of law, without incurring a second time the humiliation just inflicted when He had forced them to acknowledge that they, the fountains of knowledge, did not know where John came from. So from all these motives, and perhaps from a mingling of audacity, which would brazen it out and pretend not to see the bearing of the question, they answer. Like Caiaphas in his counsel, and Pilate with his writing on the Cross, and many another, they spoke deeper things than they knew, and confessed beforehand how just the judgments were, which followed the very lines marked out by their own words.

V. Then Come The Solemn Application And Naked Truth Of The Parable.

We have no need to dwell on the cycle of prophecies concerning the corner-stone, nor on the original application of the psalm. We must be content with remarking that our Lord, in this last portion of His address, throws away even the thin veil of parable, and speaks the sternest truth in the nakedest words. He puts His own claim in the plainest fashion, as the corner-stone on which the true kingdom of God was to be built. He brands the men who stood before Him as incompetent builders, who did not know the stone needed for their edifice when they saw it. He declares, with triumphant confidence, the futility of opposition to Himself--even though it kill Him. He is sure that God will build on Him, and that His place in the building, which shall rise through the ages, will be, to even careless eyes, the crown of the manifest wonders of God's hand. Strange words from a Man who knew that in three days He would be crucified! Stranger still that they have come true! He is the foundation of the best part of the best men; the basis of thought, the motive for action, the pattern of life, the ground of hope, for countless individuals; and on Him stands firm the society of His Church, and is hung all the glory of His Father's house.

Christ confirms the sentence just spoken by the rulers on themselves, but with the inversion of its clauses. All disguise is at an end. The fatal you' is pronounced. The husbandmen's calculation had been that killing the heir would make them lords of the vineyard; the grim fact was that they cast themselves out when they cast him out. He is the heir. If we desire the inheritance, we must get it through Him, and not kill or reject, but trust and obey Him. The sentence declares the two truths, that possession of the vineyard depends on honouring the Son, and on bringing forth the fruits. The kingdom has been taken from the churches of Asia Minor, Africa, and Syria, because they bore no fruit. It is not held by us on other conditions. Who can venture to speak of the awful doom set forth in the last words here? It has two stages: one a lesser misery, which is the lot of him who stumbles against the stone, while it lies passive to be built on; one more dreadful, when it has acquired motion and comes down with irresistible impetus. To stumble at Christ, or to refuse His grace, and not to base our lives and hopes on Him, is maiming and damage, in many ways, hero and now. But suppose the stone endowed with motion, what can stand against it? And suppose that the Christ, who is now offered for the rock on which we may pile our hopes and never be confounded, comes to judge, will He not crush the mightiest opponent as the dust of the summer threshing-floor?

Maclaren: Mat 21:44 - A Libation To Jehovah

The Stone Of Stumbling

Whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.'--Matt. 21:44.

As Christ's ministry drew to its close, its severity and its gentleness both increased; its severity to the class to whom it was always severe, and its gentleness to the class from whom it never turned away. Side by side, through all His manifestation of Himself, there were the two aspects: He showed Himself froward' (if I may quote the word) to the self-righteous and the Pharisee; and He bent with more than a woman's tenderness of yearning love over the darkness and sinfulness, which in its great darkness dimly knew itself blind, and in its sinfulness stretched out a lame hand of faith, and groped after a divine deliverer. Here, in my text, there are only words of severity and awful foreboding. Christ has been telling those Pharisees and priests that the kingdom is to be taken from them, and given to a nation that brings forth the fruits thereof. He interprets for them an Old Testament figure, often recurring, which we read in the 118th Psalm (and I may just say, in passing, that we get here His interpretation of that psalm, and the vindication of our application of it, and other similar ones, to Him and His office); The stone which the builders rejected,' said He, is become the head of the corner'; and then, falling back on other Old Testament uses of the same figure, He weaves into one the whole of them--that in Isaiah about the sure foundation,' and that in Daniel about the stone cut out without hands, which became a great mountain,' crushing down all opposition,--and centres them all in Himself; as fulfilled in Himself, in His person and His work.

The two clauses of my text figuratively point to two different classes of operation on the rejecters of the Gospel. What are these two classes? Whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.' In the one case, the stone is represented as passive, lying quiet; in the other, it has acquired motion. In the one case, the man stumbles and hurts himself; a remediable injury, a self-inflicted injury, a natural injury, without the active operation of Christ to produce it at all; in the other case the injury is worse than remediable, it is utter, absolute, grinding destruction, and it comes from the active operation of the stone of stumbling.' That is to say, the one class represents the present hurts and harms which, by the natural operation of things, without the action of Christ judicially at all, every man receives in the very act of rejecting the Gospel; and the other represents the ultimate issue of that rejection, which rejection is darkened into opposition and fixed hostility, when the stone that was laid for a foundation' has got wings (if I may so say), and comes down in judgment, crushing and destroying the antagonist utterly. Whosoever falls on this stone is broken,' here and now; and on whomsoever it shall fall, it will grind him to powder,' hereafter and yonder.

Taking, then, into account the weaving together in this passage of the three figures from the Old Testament to which I have already referred,--the rejected stone, the foundation, and the mountain-stone of Daniel, and looking in the light of these, at the twofold issues, one present and one future, which the text distinctly brings before us,--we have just three points to which I ask your attention now. First, Every man has some kind of contact with Christ. Secondly, Rejection of Him, here and now, is harm and maiming. And, lastly, Rejection of Him, hereafter and yonder, is hopeless, endless, utter destruction.

I. In The First Place, Every Man Has Some Kind Of Connection With Christ.

I am not going to enter at all now upon any question about the condition of the dark places of the earth' where the Gospel has not come as a well-known preached message; we have nothing to do with that; the principles on which they are judged is not the question before us now. I am speaking exclusively about persons who have heard the word of salvation, and are dwelling in the midst of what we call a Christian land. Christ is offered to each of us, in good faith on God's part, as a means of salvation, a foundation on which we may build. A man is free to accept or to reject that offer. If he reject it, he has not thereby cut himself off from all contact and connection with that rejected Saviour, but he still sustains a relation to Him; and the message that he has refused to believe, is exercising an influence upon his character and his destiny.

Christ comes, I say, offered to us all in good faith on the part of God, as a foundation upon which we may build. And then comes in that strange mystery, that a man, consciously free, turns away from the offered mercy, and makes Him that was intended to be the basis of his life, the foundation of his hope, the rock on which, steadfast and serene, he should build up a temple-home for his soul to dwell in,--makes Him a stumbling-stone against which, by rejection and unbelief, he breaks himself!

My friend, will you let me lay this one thing upon your heart,--you cannot hinder the Gospel from influencing you somehow. Taking it in its lowest aspects, it is one of the forces of modern society, an element in our present civilisation. It is everywhere, it obtrudes itself on you at every turn, the air is saturated with its influence. To be unaffected by such an all-pervading phenomenon is impossible. To no individual member of the great whole of a nation is it given to isolate himself utterly from the community. Whether he oppose or whether he acquiesce in current opinions, to denude himself of the possessions which belong in common to his age and state of society is in either case impracticable. That which cometh into your mind,' said one of the prophets to the Jews who were trying to cut themselves loose from their national faith and their ancestral prerogatives, That which cometh into your mind shall not be at all, that ye say, We will be as the heathen, as the families of the countries to serve wood and stone.' Vain dream! You can no more say, I will pass the Gospel by, and it shall be nothing to me, I will simply let it alone, than you can say, I will shut myself up from other influences proper to my time and nation. You cannot go back to the old naked barbarism, and you cannot reduce the influence of Christianity, even considered merely as one of the characteristics of the times, to zero. You may fancy you are letting it alone, but it does not let you alone; it is here, and you cannot shut yourself off from it.

But it is not merely as a subtle and diffused influence that the Gospel exercises a permanent effect upon us. It is presented to each of us here individually, in the definite form of an actual offer of salvation for each, and of an actual demand of trust from each. The words pass into our souls, and thenceforward we can never be the same as if they had not been there. The smallest ray of light falling on a sensitive plate produces a chemical change that can never be undone again, and the light of Christ's love, once brought to the knowledge and presented for the acceptance of a soul, stamps on it an ineffaceable sign of its having been there. The Gospel once heard, is always the Gospel which has been heard. Nothing can alter that. Once heard, it is henceforward a perpetual element in the whole condition, character, and destiny of the hearer.

Christ does something to every one of us. His Gospel will tell upon you, it is telling upon you. If you disbelieve it, you are not the same as if you had never heard it. Never is the box of ointment opened without some savour from it abiding in every nostril to which its odour is wafted. Only the alternative, the awful either, or,' is open for each--the savour of life unto life, or the savour of death unto death.' To come back to the illustration of the text, Christ is something, and does something to every one of us. He is either the rock on which I build, poor, weak, sinful creature as I am, getting security, and sanctity, and strength from Him, I being a living stone,' built upon the living stone,' and partaking of the vitality of the foundation; or else He is the other thing, a stone of stumbling and a rock of offence to them which stumble at the word.' Christ stands for ever in some kind of relation to, and exercises for ever some kind of influence on, every man who has heard the Gospel.

II. The Immediate Issue Of Rejection Of Him Is Loss And Maiming.

Whosoever shall fall on this stone shall be broken.' Just think for a moment, by way of illustrating this principle, first of all, of the positive harm which you do to yourself in the act of turning away from the mercy offered you in Christ; and then think for a moment of the negative loss which you sustain by the same act.

Note the positive harm. Am I uncharitable when I say that no man ever yet passively neglected the message of love in God's Son; but that always this is the rude outline of the experience of people who know what it is to have a Saviour offered to them, and know what it is to put Him away,--that there is a feeble and transitory movement of heart and will; that Conscience says, Thou oughtest'; that Will says, I would'; that the heart is touched by some sense of that great and gentle vision of light and love which passes before the eye; that the man, as it were, like some fever-ridden patient, lifts himself up for an instant from the bed on which he is lying, and puts out a hand, and then falls back again, the vacillating, fevered, paralysed will recoiling from the resolution, and the conscience having power to say, Thou oughtest,' but no power to enforce the execution of its decrees, and the heart turning away from the salvation that it would have found in the love of love, to the loss that it finds in the love of self and earth? Or in other words, is it not true that every man who rejects Christ does in simple verity reject Him, and not merely neglect Him; that there is always an effort, that there is a struggle, feeble, perhaps, but real, which ends in the turning away? It is not that you stand there, and simply let Him go past. That were bad enough; but the fact is worse than that. It is that you turn your back upon Him. It is not that His hand is laid on yours, and yours remains dead and cold, and does not open to clasp it; but it is that His hand being laid on yours, you clench yours the tighter, and will not have it. And so every man (I believe) who rejects Christ does these things thereby--wounds his own conscience, hardens his own heart, makes himself a worse man, just because he has had a glimpse, and has willingly, and almost consciously, loved darkness rather than light.' Oh, brethren, the message of love can never come into a human soul, and pass away from it unreceived, without leaving that spirit worse, with all its lowest characteristics strengthened, and all its best ones depressed, by the fact of rejection. I have nothing to do now with pursuing that process to its end; but the natural result--if there were no future Judgment at all, if there were no movement ever given to the stone that you ought to build on--the natural result of the simple rejection of the Gospel is that, bit by bit, all the lingering remains of nobleness that hover about the man, like scent about a broken vase, pass away; and that, step by step, through the simple process of saying, I will not have Christ to rule over me,' the whole being degenerates, until manhood becomes devil-hood, and the soul is lost by its own want of faith. Unbelief is its own judgment; unbelief is its own condemnation; unbelief, as sin, is punished, like all other sins, by the perpetuation of deeper and darker forms of itself. Every time that you stifle a conviction, fight down a conviction, or drive away a conviction; and every time that you feebly move towards the decision, I will trust Him, and love Him, and be His,' yet fail to realise it, you have harmed your soul, you have made yourself a worse man, you have lowered the tone of your conscience, you have enfeebled your will, you have made your heart harder against love, you have drawn another horny scale over the eye, that will prevent you from seeing the light that is yonder; you have, as much as in you is, withdrawn from God, and approximated to the other pole of the universe (if I may say that), to the dark and deadly antagonist of mercy, and goodness, and truth, and grace. Whosoever falls on this stone,' by the natural result of his unbelief, shall be broken' and maimed, and shall mar his own nature.

I need not dwell on the negative evil results of unbelief; the loss of that which is the only guide for a man, the taking away, or rather the failing to possess, that great love above us, that divine Spirit in us, by which only we are ever made what we ought to be. This only I would leave with you, in this part of my subject, Whoever is not in Christ is maimed. Only he that is a man in Christ' has come to the measure of the stature of a perfect man.' There, and there alone, do we get the power which will make us full-grown. There alone is the soul planted in that good sell in which, growing, it becomes as a rounded, perfect tree, with leaves and fruits in their season. All other men are half-men, quarter-men, fragments of men, parts of humanity exaggerated and contorted and distorted from the reconciling whole which the Christian ought to be, and in proportion to his Christianity is on the road to be, and one day will assuredly and actually be, a complete and entire man, wanting nothing'; nothing maimed, nothing broken, the realisation of the ideal of humanity, the renewed copy of the second Adam, the Lord from heaven.'

There is another consideration closely connected with this second part of my subject, that I just mention and pass on. Not only by the act of rejection of Christ do we harm and maim ourselves, but also all attempts at opposition--formal opposition--to the Gospel as a system, stand self-convicted and self-condemned to speedy decay. What a commentary upon that word,' Whosoever falls on this stone shall he broken,' is the whole history of the heresies of the Church and the assaults of unbelief! Man after man, rich in gifts, endowed often with far larger and nobler faculties than the people who oppose him, with indomitable perseverance, a martyr to his error, sets himself up against the truth that is sphered in Jesus Christ; and the great divine message simply goes on its way, and all the babblement and noise are like so many bats flying against a light, or like the sea-birds that come sweeping up in the tempest and the night, to the hospitable Pharos that is upon the rock, and smite themselves dead against it. Sceptics well known in their generation, who made people's hearts tremble for the ark of God, what has become of them? Their books lie dusty and undisturbed on the top shelf of libraries; whilst there the Bible stands, with all the scribblings wiped off the page, as though they had never been! Opponents fire their small shot against the great Rock of Ages, and the little pellets fall flattened, and only scale off a bit of the moss that has gathered there! My brother, let the history of the past teach you and me, with other deeper thoughts, a very calm and triumphant confidence about all that opponents say nowadays; for all the modern opposition to this Gospel will go as all the past has done, and the newest systems which cut and carve at Christianity, will go to the tomb where all the rest have gone; and dead old infidelities will rise up from their thrones, and say to the bran-new ones of this generation, when their day is worked out,.' Are ye also become weak as we? art thou also become like one of us?' Whosoever shall fall on this stone shall be broken': personally, he will be harmed; and his opinions, and his books, and his talk, and all his argumentation, will come to nothing, like the waves that break into impotent foam against the rocky cliffs.

III. Last Of All, The Issue, The Ultimate Issue, Of Unbelief Is Irremediable Destruction When Christ Begins To Move.

The former clause has spoken about the harm that naturally follows unbelief whilst the Gospel is being preached; the latter clause speaks about the active agency of Christ when the end shall have come, and the preaching of the Gospel shall have merged into the act of judgment. I do not mean to dwell, brethren, upon that thought: it seems to me far too awful a one to be handled by my hands, at any rate. Let us leave it in the vagueness and dreadfulness of the words of Him who never spoke exaggerated words, and who, when He said, It shall grind him to powder,' meant (as it seems to me) nothing less than a destruction which, contrasted with the former remediable wounding and breaking, was a destruction utter, and hopeless, and everlasting, and without remedy. Ground--ground to powder! Any life left in that? any gathering up of that, and making a man of it again? All the humanity battered out of it, and the life clean gone from it! Does not that sound very much like everlasting destruction from the presence of God and from the glory of His power'? Christ, silent now, will begin to speak; passive now, will begin to act. The stone comes down, and the fall of it will be awful. I remember, away up in a lonely Highland valley, where beneath a tall black cliff, all weather-worn, and cracked, and seamed, there lies at the foot, resting on the greensward that creeps round its base, a huge rock, that has fallen from the face of the precipice. A shepherd was passing beneath it; and suddenly, when the finger of God's will touched it, and rent it from its ancient bed in the everlasting rock, it came down, leaping and bounding from pinnacle to pinnacle--and it fell; and the man that was beneath it is there now! Ground to powder.' Ah, my brethren, that is not my illustration --that is Christ's. Therefore I say to you, since all that stand against Him shall become as the chaff of the summer threshing-floor,' and be swept utterly away, make Him the foundation on which you build; and when the storm sweeps away every refuge of lies,' you will be safe and serene, builded upon the Rock of Ages.

MHCC: Mat 21:1-11

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.

MHCC: Mat 21:12-17

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, 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!

MHCC: Mat 21:18-22

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.

MHCC: Mat 21:23-27

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.

MHCC: Mat 21:28-32

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.

MHCC: Mat 21:33-46

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.

Matthew Henry: Mat 21:1-11

All the four evangelists take notice of this passage of Christ's riding in triumph into Jerusalem, five days before his death. The passover was on the fourteenth day of the month, and this was the tenth; on which day the law appointed that the paschal lamb should be taken up (Exo 12:3), and set apart for that service; on that day therefore Christ our Passover, who was to be sacrificed for us, was publicly showed. So that this was the prelude to his passion. He had lodged at Bethany, a village not far from Jerusalem, for some time; at a supper there the night before Mary had anointed his feet, Joh 12:3. But, as usual with ambassadors, he deferred his public entry till some time after his arrival. Our Lord Jesus travelled much, and his custom was to travel on foot from Galilee to Jerusalem, some scores of miles, which was both humbling and toilsome; many a dirty weary step he had when he went about doing good. How ill does it become Christians to be inordinately solicitous about their own ease and state, when their Master had so little of either! Yet once in his life he rode in triumph; and it was now when he went into Jerusalem, to suffer and die, as if that were the pleasure and preferment he courted; and then he thought himself begin to look great.

Now here we have,

I. The provision that was made for this solemnity; and it was very poor and ordinary, and such as bespoke his kingdom to be not of this world. Here were no heralds at arms provided, no trumpet sounded before him, no chariots of state, no liveries; such things as these were not agreeable to his present state of humiliation, but will be far outdone at his second coming, to which his magnificent appearance is reserved, when the last trumpet shall sound, the glorious angels shall be his heralds and attendants, and the clouds his chariots. But in this public appearance,

1. The preparation was sudden and offhand. for his glory in the other world, and ours with him, preparation was made before the foundation of the world, for that was the glory his heart was upon; his glory in this world he was dead to, and therefore, though he had it in prospect, did not forecast for it, but took what came next. They were come to Bethphage, which was the suburb of Jerusalem, and was accounted (say the Jewish doctors) in all things, as Jerusalem, a long scattering street that lay toward the mount of Olives; when he entered upon that, he sent two of his disciples, some think Peter and John, to fetch him an ass, for he had none ready for him.

2. It was very mean. He sent only for an ass and her colt, Mat 21:2. Asses were much used in that country for travel; horses were kept only by great men, and for war. Christ could have summoned a cherub to carry him (Psa 18:10); but though by his name Jah, which speaks him God, he rides upon the heavens, yet now by his name Jesus, Immanuel, God with us, in his state of humiliation, he rides upon an ass. Yet some think that he had herein an eye to the custom in Israel for the judges to ride upon white asses (Jdg 5:10), and their sons on ass-colts, Jdg 12:14. And Christ would thus enter, not as a Conqueror, but as the Judge of Israel, who for judgment came into this world.

3. It was not his own, but borrowed. Though he had not a house of his own, yet, one would think, like some wayfaring men that live upon their friends, he might have had an ass of his own, to carry him about; but for our sakes he became in all respects poor, 2Co 8:9. It is commonly said, "They that live on borrowing, live on sorrowing;"in this therefore, as in other things, Christ was a man of sorrows - that he had nothing of this world's goods but what was given him or lent him.

The disciples who were sent to borrow this ass are directed to say, The Lord has need of him. Those that are in need, must not be ashamed to own their need, nor say, as the unjust steward, To beg I am ashamed, Luk 16:3. On the other hand, none ought to impose upon the kindness of their friends, by going to beg or borrow when they have not need. In the borrowing of this ass,

(1.) We have an instance of Christ's knowledge. Though the thing was altogether contingent, yet Christ could tell his disciples where they should find an ass tied, and a colt with her. His omniscience extends itself to the meanest of his creatures; asses and their colts, and their being bound or loosed. Doth God take care for oxen? (1Co 9:9.) No doubt he doth, and would not see Balaam's ass abused. He knows all the creatures, so as to make them serve his own purpose.

(2.) We have an instance of his power over the spirits of men. The hearts of the meanest subjects, as well as of kings, are in the hand of the Lord. Christ asserts his right to use the ass, in bidding them bring it to him; the fulness of the earth is the Lord Christ's; but he foresees some hindrance which disciples might meet with in this service; they must not take them clam et secreto - privily, but in the sight of the owner, much less vi et armis - with force and arms, but with the consent of the owner, which he undertakes they shall have; If any man say aught to you, ye shall say, The Lord hath need of him. Note, What Christ sets us to do, he will bear us out in the doing of, and furnish us with answers tot he objections we may be assaulted with, and make them prevalent; as here, Straightway he will send them. Christ, in commanding the ass into his service, showed that he is Lord of hosts; and, in inclining the owner to send him without further security, showed that he is the God of the spirits of all flesh, and can bow men's hearts.

(3.) We have an example of justice and honesty, in not using the ass, though for so small a piece of service as riding the length of a street or two, without the owner's consent. As some read the latter clause, it gives us a further rule of justice; " You shall say the Lord hath need of them, and he "(that is, the Lord ) " will presently send them back, and take care that they be safely delivered to the owner, as soon as he has done with them."Note, What we borrow we must restore in due time and in good order; for the wicked borrows and pays not again. Care must be taken of borrowed goods, that they be not damaged. Alas, Master, for it was borrowed!

II. The prediction that was fulfilled in this, Mat 21:4, Mat 21:5. Our Lord Jesus, in all that he did and suffered, had very much his eye upon this, That the scriptures might be fulfilled. As the prophets looked forward to him (to him they all bare witness), so he looked upon them, that all things which were written of the Messiah, might be punctually accomplished in him. This particularly which was written of him, Zec 9:9, where it ushers in a large prediction of the kingdom of the Messiah, Tell ye the daughter of Sion, Behold, thy King cometh, must be accomplished. Now observe here,

1. How the coming of Christ is foretold; Tell ye the daughter of Sion, the church, the holy mountain, Behold, thy King cometh unto thee. Note, (1.) Jesus Christ is the church's King, one of our brethren like unto us, according to the law of the kingdom, Deu 17:15. He is appointed King over the church, Psa 2:6. He is accepted King by the church; the daughter of Sion swears allegiance to him, Hos 1:11. (2.) Christ, the King of his church, came to his church, even in this lower world; he comes to thee, to rule thee, to rule in thee, to rule for thee; he is Head over all things to the church. He came to Sion (Rom 11:26), that out of Sion the law might go forth; for the church and its interests were all in all with the Redeemer. (3.) Notice was given to the church beforehand of the coming of her King; Tell the daughter of Sion. Note, Christ will have his coming looked for, and waited for, and his subjects big with expectation of it; Tell the daughters of Sion, that they may go forth, and behold King Solomon, Son 3:11. Notices of Christ's coming are usually ushered in with a Behold! A note commanding both attention and admiration; Behold thy King cometh; behold, and wonder at him, behold, and welcome him. Here is a royal progress truly admirable. Pilate, like Caiaphas, said he knew not what, in that great word (Joh 19:14), Behold your King.

2. How his coming is described. When a king comes, something great and magnificent is expected, especially when he comes to take possession of his kingdom. The King, the Lord of hosts, was seen upon a throne, high and lifted up (Isa 6:1); but there is nothing of that here; Behold, he cometh to thee, meek, and sitting upon an ass. When Christ would appear in his glory, it is in his meekness, not in his majesty.

(1.) His temper is very mild. He comes not in wrath to take vengeance, but in mercy to work salvation. He is meek to suffer the greatest injuries and indignities for Sion's cause, meek to bear with the follies and unkindness of Sion's own children. He is easy of access, easy to be entreated. He is meek not only as a Teacher, but as a Ruler; he rules by love. His government is mild and gentle, and his laws not written in the blood of his subjects, but in his own. His yoke is easy.

(2.) As an evidence of this, his appearance is very mean, sitting upon an ass, as creature made not for state, but service, not for battles, but for burthens; slow in its motions, but sure, and safe, and constant. The foretelling of this so long before, and the care taken that it should be exactly fulfilled, intimate it to have a peculiar significancy, for the encouragement of poor souls to apply themselves to Christ. Sion's King comes riding, not on a prancing horse, which the timorous petitioner dares not come near, or a running horse, which the slow-footed petitioner cannot keep pace with, but on a quiet ass, that the poorest of his subjects may not be discouraged in their access to him. Mention is made in the prophecy of a colt, the foal of an ass; and therefore Christ sent for the colt with the ass, that the scripture might be fulfilled.

III. The procession itself, which was answerable to the preparation, both being destitute of worldly pomp, and yet both accompanied with a spiritual power.

Observe, 1. His equipage; The disciples did as Jesus commanded them (Mat 21:6); they went to fetch the ass and the colt, not doubting but to find them, and to find the owner willing to lend them. Note, Christ's commands must not be disputed, but obeyed; and those that sincerely obey them, shall not be balked or baffled in it; They brought the ass and the colt. The meanness and contemptibleness of the beast Christ rode on, might have been made up with the richness of the trappings; but those were, like all the rest, such as came next to hand; they had not so much as a saddle for the ass, but the disciples threw some of their clothes upon it, and that must serve for want of better accommodations. Note, We ought not to be nice or curious, or to affect exactness, in outward conveniences. A holy indifference or neglect well becomes us in these things: it will evidence that our heart is not upon them, and that we have learned the apostle's rule (Rom 12:16, margin), to be content with mean things. Any thing will serve travellers; and there is a beauty in some sort of carelessness, a noble negligence; yet the disciples furnished him with the best they had, and did not object the spoiling of their clothes when the Lord had need of them. Note, We must not think the clothes on our backs too der to part with for the service of Christ, for the clothing of his poor destitute and afflicted members. I was naked, and you clothed me, Mat 25:36. Christ stripped himself for us.

2. His retinue; there was nothing in this stately or magnificent. Sion's King comes to Sion, and the daughter of Sion was told of his coming long before; yet he is not attended by the gentlemen of the country, nor met by the magistrates of the city in their formalities as one might have expected; he should have had the keys of the city presented to him, and should have been conducted with all possible convenience to the thrones of judgment, the thrones of the house of David; but here is nothing of all this; yet he has his attendants, a very great multitude; they were only the common people, the mob (the rabble we should have been apt to call them), that graced the solemnity of Christ's triumph, and none but such. The chief priests and the elders afterward herded themselves with the multitude that abused him upon the cross; but we find none of them here joining with the multitude that did him honour. Ye see here your calling, brethren, not many mighty, or noble, attend on Christ, but the foolish things of this world and base things, which are despised, 1Co 1:26, 1Co 1:28. Note, Christ is honoured by the multitude, more than by the magnificence, of his followers; for he values men by their souls, not by their preferments, names, or titles of honour.

Now, concerning this great multitude, we are here told,

(1.) What they did; according to the best of their capacity, they studied to do honour to Christ. [1.] They spread their garments in the way, that he might ride upon them. When Jehu was proclaimed king, the captains put their garments under him, in token of their subjection to him. Note, Those that take Christ for their King must lay their all under his feet; the clothes, in token of the heart; for when Christ comes, though not when any one else comes, it must be said to the soul, Bow down, that he may go over. Some think that these garments were spread, not upon the ground, but on the hedges or walls, to adorn the roads; as, to beautify a cavalcade, the balconies are hung with tapestry. This was but a poor piece of state, yet Christ accepted their good-will; and we are hereby taught to contrive how to make Christ welcome, Christ and his grace, Christ and his gospel, into our hearts and houses. How shall we express our respects to Christ? What honour and what dignity shall be done to him? [2.] Others cut down branches from the trees, and strewed them in the way, as they used to do at the feast of tabernacles, in token of liberty, victory, and joy; for the mystery of that feast is particularly spoken of as belonging to gospel times, Zec 14:16.

(2.) What they said; They that went before, and they that followed, were in the same tune; both those that gave notice of his coming, and those that attended him with their applauses, cried, saying, Hosanna to the Son of David, Mat 21:9. When they carried branches about at the feast of tabernacles, they were wont to cry Hosanna, and from thence to call their bundles of branches their hosannas. Hosanna signifies, Save now, we beseech thee; referring to Psa 118:25, Psa 118:26, where the Messiah is prophesied of as the Head-stone of the corner, though the builders refused him; and all his loyal subjects are brought in triumphing with him, and attending him with hearty good wishes to the prosperity of all his enterprises. Hosanna to the Son of David is, "This we do in honour of the Son of David."

The hosannas with which Christ was attended bespeak two things:

[1.] Their welcoming his kingdom. Hosanna bespeaks the same with, Blessed is he that cometh in the name of the Lord. It was foretold concerning this Son of David, that all nations shall call him blessed (Psa 72:17); these here began, and all true believers in all ages concur in it, and call him blessed; it is the genuine language of faith. Note, First, Jesus Christ comes in the name of the Lord; he is sanctified, and sent into the world, as Mediator; him hath God the Father sealed. Secondly, The coming of Christ in the name of the Lord, is worthy of all acceptation; and we all ought to say, Blessed is he that cometh; to praise him, and be pleased in him. Let his coming in the name of the Lord be mentioned with strong affections, to our comfort, and joyful acclamations, to his glory. Well may we say, Blessed is he; for it is in him that we are blessed. Well may we follow him with our blessings, who meets us with his.

[2.] Their wishing well to his kingdom; intimated in their Hosanna; earnestly desiring that prosperity and success may attend it, and that it may be a victorious kingdom; " Send now prosperity to that kingdom."If they understood it of a temporal kingdom, and had their hearts carried out thus toward that, it was their mistake, which a little time would rectify; however, their good-will was accepted. Note, It is our duty earnestly to desire and pray for the prosperity and success of Christ's kingdom in the world. Thus prayer must be made for him continually (Psa 72:15), that all happiness may attend his interest in the world, and that, though he may ride on an ass, yet in his majesty he may ride prosperously, because of that meekness, Psa 45:4. This we mean when we pray, Thy kingdom come. They add, Hosanna in the highest: Let prosperity in the highest degree attend him, let him have a name above every name, a throne above every throne; or, Let us praise him in the best manner for his church ascend to heaven, to the highest heavens, and fetch in peace and salvation from thence. See Psa 20:6. The Lord saveth his Anointed, and will hear from his high, his holy heaven.

3. We have here his entertainment in Jerusalem (Mat 21:10); When he was come into Jerusalem, all the city was moved; every one took notice of him, some were moved with wonder at the novelty of the thing, others with laughter at the meanness of it; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisaical class, were moved with envy and indignation. So various are the motions in the minds of men upon the approach of Christ's kingdom!

Upon this commotion we are further told,

(1.) What the citizens said; Who is this? [1.] They were, it seems, ignorant concerning Christ. Though he was the Glory of his people Israel, yet Israel knew him not; though he had distinguished himself by the many miracles he wrought among them, yet the daughters of Jerusalem knew him not from another beloved, Son 5:9. The Holy One unknown in the holy city! In places where the clearest light shines, and the greatest profession of religion is made, there is more ignorance than we are. [2.] Yet they were inquisitive concerning him. Who is this that is thus cried, and comes with so much observation? Who is this King of glory, that demands admission into our hearts? Psa 24:8; Isa 63:1.

(2.) How the multitude answered them; This is Jesus, Mat 21:11. The multitude were better acquainted with Christ than the great ones. Vox populi - The voice of the people, is sometimes Vox Dei - the voice of God. Now, in the account they give of him, [1.] They were right in calling him the Prophet, that great Prophet. Hitherto he had been known as a Prophet, teaching and working miracles; now they attend him as a King; Christ's priestly office was, of all the three, last discovered. [2.] Yet they missed it, in saying he was of Nazareth; and it helped to confirm some in their prejudices against him. Note, Some that are willing to honour Christ, and bear their testimony to him, yet labour under mistakes concerning him, which would be rectified if they would take pains to inform themselves.

Matthew Henry: Mat 21:12-17

When Christ came into Jerusalem, he did not go up to the court or the palace, though he came in as a King, but into the temple; for his kingdom is spiritual, and not of this world; it is in holy things that he rules, in the temple of God that he exercises authority. Now, what did he do there?

I. Thence he drove the buyers and sellers. Abuses must first be purged out, and the plants not of God's planting be plucked up, before that which is right can be established. The great Redeemer appear as a great Reformer, that turns away ungodliness, Rom 11:26. Here we are told,

1. What he did (Mat 21:12); He cast out all them that sold and bought; he had done this once before (Joh 2:14, Joh 2:15), but there was occasion to do it again. Note, Buyers and sellers driven out of the temple, will return and nestle there again, if there be not a continual care and oversight to prevent it, and if the blow be not followed, and often repeated.

(1.) The abuse was, buying and selling, and changing money, in the temple. Note, Lawful things, ill timed and ill placed, may become sinful things. That which was decent enough in another place, and not only lawful, but laudable, on another day, defiles the sanctuary, and profanes the sabbath. This buying and selling, and changing money, though secular employments, yet had the pretence of being in ordine ad spiritualia - for spiritual purposes. They sold beasts for sacrifice, for the convenience of those that could more easily bring their money with them than their beast; and they changed money for those that wanted the half shekel, which was their yearly poll, or redemption-money; or, upon the bills of return; so that this might pass for the outward business of the house of God; and yet Christ will not allow of it. Note, Great corruptions and abuses come into the church by the practices of those whose gain is godliness, that is, who make worldly gain the end of their godliness, and counterfeit godliness their way to worldly gain (1Ti 6:5); from such withdraw thyself.

(2.) The purging out of this abuse. Christ cast them out that sold. He did it before with a scourge of small cords (Joh 2:15); now he did it with a look, with a frown, with a word of command. Some reckon this none of the least of Christ's miracles, that he should himself thus clear the temple, and not be opposed in it by them who by this craft got their living, and were backed in it by the priests and elders. It is an instance of his power over the spirits of men, and the hold he has of them by their own consciences. This was the only act of regal authority and coercive power that Christ did in the days of his flesh; he began with it, Jn. 2 and here ended with it. Tradition says, that his face shone, and beams of light darted from his blessed eyes, which astonished these market-people, and compelled them to yield to his command; if so, the scripture was fulfilled, Pro 20:8, A King that sitteth in the throne of judgment scattereth away all evil with his eyes. He overthrew the tables of the money-changers; he did not take the money to himself, but scattered it, threw it to the ground, the fittest place for it. The Jews, in Esther's time, on the spoil laid not their hand, Est 9:10.

2. What he said, to justify himself, and to convict them (Mat 21:13); It is written. Note, In the reformation of the church, the eye must be upon the scripture, and that must be adhered to as the rule, the pattern in the mount; and we must go no further than we can justify ourselves with, It is written. Reformation is then right, when corrupted ordinances are reduced to their primitive institution.

(1.) He shows, from a scripture prophecy, what the temple should be, and was designed to be; My house shall be called the house of prayer; which is quoted from Isa 56:7. Note, All the ceremonial institutions were intended to be subservient to moral duties; the house of sacrifices was to be a house of prayer, for that was the substance and soul of all those services; the temple was in a special manner sanctified to be a house of prayer, for it was not only the place of that worship, but the medium of it, so that the prayers made in or toward that house had a particular promise of acceptance (2Ch 6:21), as it was a type of Christ; therefore Daniel looked that way in prayer; and in this sense no house or place is now, or can be, a house of prayer, for Christ is our Temple; yet in some sense the appointed places of our religious assemblies may be so called, as places where prayer is wont to be made, Act 16:13.

(2.) He shows, from a scripture reproof, how they had abused the temple, and perverted the intention of it; Ye have made it a den of thieves. This is quoted from Jer 7:11, Is this house become a den of robbers in your eyes? When dissembled piety is made the cloak and cover of iniquity, it may be said that the house of prayer is become a den of thieves, in which they lurk, and shelter themselves. Markets are too often dens of thieves, so many are the corrupt and cheating practices in buying and selling; but markets in the temple are certainly so, for they rob God of his honour, the worst of thieves, Mal 3:8. The priests lived, and lived plentifully, upon the altar; but, not content with that, they found other ways and means to squeeze money out of the people; and therefore Christ here calls them thieves, for they exacted that which did not belong to them.

II. There, in the temple, he healed the blind and the lame, Mat 21:14. When he had driven the buyers and sellers out of the temple, he invited the blind and lame into it; for he fills the hungry with good things, but the rich he sends empty away. Christ, in the temple, by his word there preached, and in answer to the prayers there made, heals those that are spiritually blind and lame. It is good coming to the temple, when Christ is there, who, as he shows himself jealous for the honour of his temple, in expelling those who profane it, so he shows himself gracious to those who humbly seek him. The blind and the lame were debarred David's palace (2Sa 5:8), but were admitted into God's house; for the state and honour of his temple lie not in those things wherein the magnificence of princes' palaces is supposed to consist; from them blind and lame must keep their distance, but from God's temple only the wicked and profane. The temple was profane and abused when it was made a market-place, but it was graced and honoured when it was made an hospital; to be doing good in God's, is more honourable, and better becomes it, than to be getting money there. Christ's healing was a real answer to that question, Who is this ? His works testified of him more than the hosannas; and his healing in the temple was the fulfilling of the promise, that the glory of the latter house should be greater than the glory of the former.

There also he silenced the offence which the chief priests and scribes took at the acclamations with which he was attended, Mat 21:15, Mat 21:16. They that should have been most forward to give him honour, were his worst enemies.

1. They were inwardly vexed at the wonderful things that he did; they could not deny them to be true miracles, and therefore were cut to the heart with indignation at them, as Act 4:16; Act 5:33. The works that Christ did, recommended themselves to every man's conscience. If they had any sense, they could not but own the miracle of them; and if any good nature, could not but be in love with the mercy of them: yet, because they were resolved to oppose him, for these they envied him, and bore him a grudge.

2. They openly quarrelled at the children's hosannas; they thought that hereby an honour was given him, which did not belong to him, and that it looked like ostentation. Proud men cannot bear that honour should be done to any but to themselves, and are uneasy at nothing more than at the just praises of deserving men. Thus Saul envied David the women's songs; and "Who can stand before envy?"When Christ is most honoured, his enemies are most displeased.

Just now we had Christ preferring the blind and the lame before the buyers and sellers; now here we have him (Mat 21:16), taking part with the children against priests and scribes.

Observe, (1.) The children were in the temple, perhaps playing there; no wonder, when the rulers make it a market-place, that the children make it a place of pastime; but we are willing to hope that many of them were worshipping there. Note, It is good to bring children betimes to the house of prayer, for of such is the kingdom of heaven. Let children be taught to keep up the form of godliness, it will help to lead them to the power of it. Christ has a tenderness for the lambs of his flock.

(2.) They were there crying Hosanna to the Son of David. This they learned from those that were grown up. Little children say and do as they hear others say, and see others do; so easily do they imitate; and therefore great care must be taken to set them good examples, and no bad ones. Maxima debetur puero reverentia - Our intercourse with the young should be conducted with the most scrupulous care. Children will learn of those that are with them, either to curse and swear, or to pray and praise. The Jews did betimes teach their children to carry branches at the feast of tabernacles, and to cry Hosanna; but God taught them here to apply it to Christ. Note, Hosanna to the Son of David well becomes the mouths of little children, who should learn young the language of Canaan.

(3.) Our Lord Jesus not only allowed it, but was very well pleased with it, and quoted a scripture which was fulfilled in it (Psa 8:2), or, at least, may be accommodated to it; Out of the mouth of babes and sucklings thou hast perfected praise; which, some think, refers to the children's joining in the acclamations of the people, and the women's songs with which David was honoured when he returned from the slaughter of the Philistine, and therefore is very fitly applied here to the hosannas with which the Son of David was saluted, now that he was entering upon his conflict with Satan, that Goliath. Note, [1.] Christ is so far from being ashamed of the services of little children, that he takes particular notice of them (and children love to be taken notice of), and is well pleased with them. If God may be honoured by babes and sucklings, who are made to hope at the best, much more by children who are grown up to maturity and some capacity. [2.] Praise is perfected out of the mouth of such; it has a peculiar tendency to the honour and glory of God for little children to join in his praises; the praise would be accounted defective and imperfect, if they had not their share in it; which is an encouragement for children to be good betimes, and to parents to teach them to be so; the labour neither of the one nor of the other shall be in vain. In the psalm it is, Thou hast ordained strength. Note, God perfecteth praise, by ordaining strength out of the mouths of babes and sucklings. When great things are brought about by weak and unlikely instruments, God is thereby much honoured, for his strength is perfected in weakness, and the infirmities of the babes and sucklings serve for a foil to the divine power. That which follows in the psalm, That thou mightest still the enemy and the avenger, was very applicable to the priests and scribes; but Christ did not apply it to them, but left it to them to apply it.

Lastly, Christ, having thus silenced them, forsook them, Mat 21:17. He left them, in prudence, lest they should now have seized him before his hour was come; in justice, because they had forfeited the favour of his presence. By repining at Christ's praises we drive him from us. He left them as incorrigible, and he went out of the city to Bethany, which was a more quiet retired place; not so much that he might sleep undisturbed as that he might pray undisturbed. Bethany was but two little miles from Jerusalem; thither he went on foot, to show that, when he rode, it was only to fulfil the scripture. He was not lifted up with the hosannas of the people; but, as having forgot them, soon returned to his mean and toilsome way of travelling.

Matthew Henry: Mat 21:18-22

Observe,

I. Christ returned in the morning to Jerusalem, Mat 21:18. Some think that he went out of the city over-night, because none of his friends there durst entertain him, for fear of the great men; yet, having work to do there, he returned. Note, We must never be driven off from our duty either by the malice of our foes, or the unkindness of our friends. Though he knew that in this city bonds and afflictions did abide him, yet none of these things moved him. Paul followed him when he went bound in the spirit to Jerusalem, Act 20:22.

II. As he went, he hungered. He was a Man, and submitted to the infirmities of nature; he was an active Man, and was so intent upon his work, that he neglected his food, and came out, fasting; for the zeal of God's house did even eat him up, and his meat and drink was to do his Father's will. He was a poor Man, and had no present supply; he was a Man that pleased not himself, for he would willingly have taken up with green raw figs for his breakfast, when it was fit that he should have had something warm.

Christ therefore hungered, that he might have occasion to work this miracle, in cursing and so withering the barren fig-tree, and therein might give us an instance of his justice and his power, and both instructive.

1. See his justice, Mat 21:19. He went to it, expecting fruit, because it had leaves; but, finding none, he sentenced it to a perpetual barrenness. The miracle had its significance, as well as others of his miracles. All Christ's miracles hitherto were wrought for the good of men, and proved the power of his grace and blessing (the sending the devils into the herd of swine was but a permission); all he did was for the benefit and comfort of his friends, none for the terror or punishment of his enemies; but now, at last, to show that all judgment is committed to him, and that he is able not only to save, but to destroy, he would give a specimen of the power of his wrath and curse; yet this not on any man, woman, or child, because the great day of his wrath is not yet come, but on an inanimate tree; that is set forth for an example; Come, learn a parable of the fig-tree, Mat 24:32. The scope of it is the same with the parable of the fig-tree, Luk 13:6.

(1.) This cursing of the barren fig-tree, represents the state of hypocrites in general; and so it teaches us, [1.] That the fruit of fig-trees may justly be expected from those that have the leaves. Christ looks for the power of religion from those that make profession of it; the favour of it from those that have the show of it; grapes from the vineyard that is planted in a fruitful hill: he hungers after it, his soul desires the first ripe fruits. [2.] Christ's just expectations from flourishing professors are often frustrated and disappointed; he comes to many, seeking fruit, and finds leaves only, and he discovers it. Many have a name to live, and are not alive indeed; dote on the form of godliness, and yet deny the power of it. [3.] The sin of barrenness is justly punished with the curse and plague of barrenness; Let no fruit grow on thee henceforward for ever. As one of the chiefest blessings, and which was the first, is, Be fruitful; so one of the saddest curses is, Be no more fruitful. Thus the sin of hypocrites is made their punishment; they would not do good, and therefore they shall do none; he that is fruitless, let him be fruitless still, and lose his honour and comfort. [4.] A false and hypocritical 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. Hypocrites may look plausible for a time, but, having no principle, no root in themselves, their profession will soon come to nothing; the gifts wither, common graces decay, the credit of the profession declines and sinks, and the falseness and folly of the pretender are manifested to all men.

(2.) It represents the state of the nation and people of the Jews in particular; they were a fig-tree planted in Christ's way, as a church. Now observe, [1.] The disappointment they gave to our Lord Jesus. He came among them, expecting to find some fruit, something that would be pleasing to him; he hungered after it; not that he desired a gift, he needed it not, but fruit that might abound to a good account. But his expectations were frustrated; he found nothing but leaves; they called Abraham their father, but did not do the works of Abraham; they professed themselves expectants of the promised Messiah, but, when he came, they did not receive and entertain him. [2.] The doom he passed upon them, that never any fruit should grow upon them or be gathered from them, as a church or as a people, from henceforward for ever. Never any good came from them (except the particular persons among them that believe), after they rejected Christ; they became worse and worse; blindness and hardness happened to them, and grew upon them, till they were unchurched, unpeopled, and undone, and their place and nation rooted up; their beauty was defaced, their privileges and ornaments, their temple, and priesthood, and sacrifices, and festivals, and all the glories of their church and state, fell like leaves in autumn. How soon did their fig-tree wither away, after they said, His blood be on us, and our children! And the Lord was righteous in it.

2. See the power of Christ; the former is wrapped up in the figure, but this more fully discoursed of; Christ intending thereby to direct his disciples in the use of their powers.

(1.) The disciples admired the effect of Christ's curse (Mat 21:20); They marvelled; no power could do it but his, who spake, and it was done. They marvelled at the suddenness of the thing; How soon is the fig-tree withered away! There was no visible cause of the fig-tree's withering, but it was a secret blast, a worm at the root; it was not only the leaves of it that withered, but the body of the tree; it withered away in an instant and became like a dry stick. Gospel curses are, upon this account, the most dreadful - that they work insensibly and silently, by a fire not blown, but effectually.

(2.) Christ empowered them by faith to do the like (Mat 21:21, Mat 21:22); as he said (Joh 14:12), Greater works than these shall ye do.

Observe, [1.] The description of this wonder-working faith; If ye have faith, and doubt not. Note, Doubting of the power and promise of God is the great thing that spoils the efficacy and success of faith. "If you have faith, and dispute not"(so some read it), "dispute not with yourselves, dispute not with the promise of God; if you stagger not at the promise "(Rom 4:20); for, as far as we do so, our faith is deficient; as certain as the promise is, so confident our faith should be.

[2.] The power and prevalence of it expressed figuratively; If ye shall say to this mountain, meaning the mount of Olives, Be thou removed, it shall be done. There might be a particular reason for his saying so of this mountain, for there was a prophecy, that the mount of Olives, which is before Jerusalem, should cleave in the midst, and then remove, Zec 14:4. Whatever was the intent of that word, the same must be the expectation of faith, how impossible soever it might appear to sense. But this is a proverbial expression; intimating that we are to believe that nothing is impossible with God, and therefore that what he has promised shall certainly be performed, though to us it seem impossible. It was among the Jews a usual commendation of their learned Rabbin, that they were removers of mountains, that is, could solve the greatest difficulties; now this may be done by faith acted on the word of God, which will bring great and strange things to pass.

[3.] The way and means of exercising this faith, and of doing that which is to be done by it; All things whatsoever ye shall ask in prayer, believing, ye shall receive. Faith is the soul, prayer is the body; both together make a complete man for any service. Faith, if it be right, will excite prayer; and prayer is not right, if it do not spring from faith. This is the condition of our receiving - we must ask in prayer, believing. The requests of prayer shall not be denied; the expectations of faith shall not be frustrated. We have many promises to this purport from the mouth of our Lord Jesus, and all to encourage faith, the principal grace, and prayer, the principal duty, of a Christian. It is but ask and have, believe and receive; and what would we more? Observe, How comprehensive the promise is - all things whatsoever ye shall ask; this is like all and every the premises in a conveyance. All things, in general; whatsoever, brings it to particulars; though generals include particulars, yet such is the folly of our unbelief, that, though we think we assent to promises in the general, yet we fly off when it comes to particulars, and therefore, that we might have strong consolation, it is thus copiously expressed, All things whatsoever.

Matthew Henry: Mat 21:23-27

Our Lord Jesus (like St. Paul after him) preached his gospel with much contention; his first appearance was in a dispute with the doctors in the temple, when he was twelve years old; and here, just before he died, we have him engaged in controversy. In this sense, he was like Jeremiah, a man of contention; not striving, but striven with. The great contenders with him, were, the chief priests and the elders, the judges of two distinct courts: the chief priests presided in the ecclesiastical court, in all matters of the Lord, as they are called; the elders of the people were judges of the civil courts, in temporal matters. See an idea of both, 2Ch 19:5, 2Ch 19:8, 2Ch 19:11. These joined to attack Christ thinking they should find or make him obnoxious either to the one or to the other. See how woefully degenerate that generation was, when the governors both in church and state, who should have been the great promoters of the Messiah's kingdom, were the great opposers of it! Here we have them disturbing him when he was preaching, Mat 21:23. They would neither receive his instructions themselves, nor let others receive them. Observe,

I. As soon as he came into Jerusalem, he went to the temple, though he had been affronted there the day before, was there in the midst of enemies and in the mouth of danger; yet thither he went, for there he had a fairer opportunity of doing good to souls than any where else in Jerusalem. Though he came hungry to the city, and was disappointed of a breakfast at the barren fig-tree, yet, for aught that appears, he went straight to the temple, as one that esteemed the words of God's mouth, the preaching of them, more than his necessary food.

II. In the temple he was teaching; he had called it a house of prayer (Mat 21:13), and here we have him preaching there. Note, In the solemn assemblies of Christians, praying and preaching must go together, and neither must encroach upon, or jostle out, the other. To make up communion with God, we must not only speak to him in prayer, but hear what he has to say to us by his word; ministers must give themselves both to the word and to prayer, Act 6:4. Now that Christ taught in the temple, that scripture was fulfilled (Isa 2:3), Let us go up to the house of the Lord, and he will teach us his ways. The priests of old often taught there the good knowledge of the Lord; but they never had such a teacher as this.

III. When Christ was teaching the people, the priests and elders came upon him, and challenged him to produce his orders; the hand of Satan was in this, to hinder him in his work. Note, It cannot but be a trouble to a faithful minister, to be taken off, or diverted fRom. plain and practical preaching, by an unavoidable necessity of engaging in controversies, yet good was brought out of this evil, for hereby occasion was given to Christ to dispel the objections that were advanced against him, to the greater satisfaction of his followers; and, while his adversaries thought by their power to have silenced him, he by his wisdom silenced them.

Now, in this dispute with them, we may observe,

1. How he was assaulted by their insolent demand; By what authority doest thou these things, and who gave thee this authority? Had they duly considered his miracles, and the power by which he wrought them, they needed not to have asked this question; but they must have something to say for the shelter of an obstinate infidelity. "Thou ridest in triumph into Jerusalem, receivest the hosannas of the people, controllest in the temple, drivest out such as had license to be there, from the rulers of the temple, and paid them rent; thou are here preaching a new doctrine; whence hadst thou a commission to do all this? Was it from Caesar, or from the high priest, or from God? Produce thy warrant, thy credentials. Dost not thou take too much upon thee?"Note, It is good for all that take upon them to act with authority, to put this question to themselves, "Who gave us that authority?"For, unless a man be clear in his own conscience concerning that, he cannot act with any comfort or hope of success. They who run before their warrant, run without their blessing, Jer 23:21, Jer 23:22.

Christ had often said it, and proved it beyond contradiction, and Nicodemus, a master in Israel, had owned it, that he was a teacher sent of God (Joh 3:2); yet, at this time of day, when that point had been so fully cleared and settled, they come to him with this question. (1.) In the ostentation of their own power, as chief priests and elders, which they thought authorized them to call him to an account in this manner. How haughtily do they ask, Who gave thee this authority? Intimating that he could have no authority, because he had none from them, 1Ki 22:24; Jer 20:1. Note, It is common for the greatest abusers of their power to be the most rigorous assertors of it, and to take a pride and pleasure in any thing that looks like the exercise of it. (2.) It was to ensnare and entangle him. Should he refuse to answer this question, they would enter judgment against him upon Nihil dicit - He says nothing; would condemn him as standing mute; and would insinuate to the people, that his silence was a tacit confessing of himself to be a usurper: should he plead an authority from God, they would, as formerly, demand a sign from heaven, or make his de fence his of fence, and accuse him of blasphemy for it.

2. How he answered this demand with another, which would help them to answer it themselves (Mat 21:24, Mat 21:25); I also will ask you one thing. He declined giving them a direct answer, lest they should take advantage against him; but answers them with a question. Those that are as sheep in the midst of wolves, have need to be wise as serpents: the heart of the wise studieth to answer. We must give a reason of the hope that is in us, not only with meekness, but with fear (1Pe 3:15), with prudent caution, lest truth be damaged, or ourselves endangered.

Now this question is concerning John's baptism, here put for his whole ministry, preaching as well as baptizing; "Was this from heaven, or of men? One of the two it must be; either what he did was of his own head, or he was sent of God to do it."Gamaliel's argument turned upon this hinge (Act 5:38, Act 5:39); either this counsel is of men or of God. Though that which is manifestly bad cannot be of God, yet that which is seemingly good may be of men, nay of Satan, when he transforms himself into an angel of light. This question was not at all shuffling, to evade theirs; but,

(1.) If they answered this question, it would answer theirs: should they say, against their consciences, that John's baptism was of men, yet it would be easy to answer, John did no miracle (Joh 10:41), Christ did many; but should they say, as they could not but own, that John's baptism was from heaven (which was supposed in the questions sent him, Joh 1:21, Art thou Elias, or that prophet? ) then their demand was answered, for he bare testimony to Christ. Note, Truths appear in the clearest light when they are taken in their due order; the resolving of the previous questions will be a key to the main question.

(2.) If they refused to answer it, that would be a good reason why he should not offer proofs of his authority to men that were obstinately prejudiced against the strongest conviction; it was but to cast pearls before swine. Thus he taketh the wise in their own craftiness (1Co 3:19); and those that would not be convinced of the plainest truths, shall be convicted of the vilest malice, against John first, then against Christ, and in both against God.

3. How they were hereby baffled and run aground; they knew the truth, but would not own it, and so were taken in the snare they laid for our Lord Jesus. Observe,

(1.) How they reasoned with themselves, not concerning the merits of the cause, what proofs there were of the divine original of John's baptism; no, their care was, how to make their part good against Christ. Two things they considered and consulted, in this reasoning with themselves - their credit, and their safety; the same things which they principally aim at, who seek their own things.

[1.] They consider their own credit, which they would endanger if they should own John's baptism to be of God; for then Christ would ask them, before all the people. Why did ye not believe him? And to acknowledge that a doctrine is from God, and yet not to receive and entertain it, is the greatest absurdity and iniquity that a man can be charged with. Many that will not be kept by the fear of sin from neglecting and opposing that which they know to be true and good are kept by the fear of shame from owning that to be true and good which they neglect and oppose. Thus they reject the counsel of God against themselves, in not submitting to John's baptism, and are left without excuse.

[2.] They consider their own safety, that they would expose themselves to the resentments of the people, if they should say that John's baptism was of men; We fear the people, for all hold John as a prophet. It seems, then, First, That the people had truer sentiments of John than the chief priests and the elders had, or, at least, were more free and faithful in declaring their sentiments. This people, of whom they said in their pride that they knew not the law, and were cursed (Joh 7:49), it seems, knew the gospel, and were blessed. Secondly, That the chief priests and elders stood in awe of the common people, which is an evidence that things were in disorder among them, and that mutual jealousies were at a great height; that the government was become obnoxious to the hatred and scorn of the people, and the scripture was fulfilled, I have made you contemptible and base, Mal 2:8, Mal 2:9. If they had kept their integrity, and done their duty, they had kept up their authority, and needed not to fear the people. We find sometimes that the people feared them, and it served them for a reason why they did not confess Christ, Joh 9:22, Joh 12:42. Note, Those could not but fear the people, who studied only how to make the people fear them. Thirdly, That it is usually the temper even of common people to be zealous for the honour of that which they account sacred and divine. If they account John as a prophet, they will not endure that it should be said, His baptism was of men; hence the hottest contests have been about holy things. Fourthly, That the chief priests and elders were kept from an open denial of the truth, even against the conviction of their own minds, not by the fear of God, but purely by the fear of the people; as the fear of man may bring good people into a snare (Pro 29:25), so sometimes it may keep bad people from being overmuch wicked, lest they should die before their time, Ecc 7:17. Many bad people would be much worse than they are, if they durst.

(2.) How they replied to our Saviour, and so dropped the question. They fairly confessed We cannot tell; that is, "We will not;" ouk oi damen - We never knew. The more shame for them, while they pretended to be leaders of the people, and by their office were obliged to take cognizance of such things; when they would not confess their knowledge, they were constrained to confess their ignorance. And observe, by the way, when they said, We cannot tell, they told a lie, for they knew that John's baptism was of God. Note, There are many who are more afraid of the shame of lying than of the sin, and therefore scruple not to speak that which they know to be false concerning their own thoughts and apprehensions, their affections and intentions, or their remembering or forgetting of things, because in those things they know nobody can disprove them.

Thus Christ avoided the snare they laid for him, and justified himself in refusing to gratify them; Neither tell I you by what authority I do these things. If they be so wicked and base as either not to believe, or not to confess, that the baptism of John was from heaven (though it obliged to repentance, that great duty, and sealed the kingdom of God at hand, that great promise), they were not fit to be discoursed with concerning Christ's authority; for men of such a disposition could not be convinced of the truth, nay, they could not but be provoked by it, and therefore he that is thus ignorant, let him be ignorant still. Note, Those that imprison the truths they know, in unrighteousness (either by not professing them, or by not practising according to them), are justly denied the further truths they enquire after, Rom 1:18, Rom 1:19. Take away the talent from him that buried it; those that will not see, shall not see.

Matthew Henry: Mat 21:28-32

As Christ instructed his disciples by parables, which made the instructions the more easy, so sometimes he convinced his adversaries by parables, which bring reproofs more close, and make men, or ever they are aware, to reprove themselves. Thus Nathan convinced David by a parable (2Sa 22:1), and the woman of Tekoa surprised him in like manner, 2Sa 14:2 : Reproving parables are appeals to the offenders themselves, and judge them out of their own mouths. This Christ designs here, as appears by the first words (Mat 21:28), But what think you?

In these verses we have the parable of the two sons sent to work in the vineyard, the scope of which is to show that they who knew not John's baptism to be of God, were shamed even by the publicans and harlots, who knew it, and owned it. Here is,

I. The parable itself, which represents two sorts of persons; some that prove better than they promise, represented by the first of those sons; others that promise better than they prove represented by the second.

1. They had both one and the same father, which signifies that God is a common Father to all mankind. There are favours which all alike receive from him, and obligations which all alike lie under to him; Have we not all one Father? Yes, and yet there is a vast difference between men's characters.

2. They had both the same command given them; Son, go work today in my vineyard. Parents should not breed up their children in idleness; nothing is more pleasing, and yet nothing more pernicious, to youth than that. Lam 3:27. God sets his children to work, though they are all heirs. This command is given to every one of us. Note, (1.) The work of religion, which we are called to engage in, is vineyard work, creditable, profitable, and pleasant. By the sin of Adam we were turned out to work upon the common, and to eat the herb of the field; but by the grace of our Lord Jesus we are called to work again in the vineyard. (2.) The gospel call to work in the vineyard, requires present obedience; Son, go work today, while it is called today, because the night comes when no man can work. We were not sent into the world to be idle, nor had we daylight given us to play by; and therefore, if ever we mean to do any thing for God and our souls, why not now? Why not today? (3.) The exhortation to go work today in the vineyard, speaketh unto us as unto children (Heb 12:5); Son, go work. It is the command of a Father, which carries with it both authority and affection, a Father that pities his children, and considers their frame, and will not overtask them (Psa 103:13, Psa 103:14), a Father that is very tender of his Son that serves him, Mal 3:17. If we work in our Father's vineyard, we work for ourselves.

3. Their conduct was very different.

(1.) One of the sons did better than he said, proved better than he promised. His answer was bad, but his actions were good.

[1.] Here is the untoward answer that he gave to his father; he said, flat and plain I will not. See to what a degree of impudence the corrupt nature of man rises, to say, I will not, to the command of a Father; such a command of such a Father; they are impudent children, and stiff-hearted. Those that will not bend, surely they cannot blush; if they had any degree of modesty left them, they could not say, We will not. Jer 2:25. Excuses are bad, but downright denials are worse; yet such peremptory refusals do the calls of the gospel often meet with. First, Some love their ease, and will not work; they would live in the world as leviathan in the waters, to play therein (Psa 104:26); they do not love working. Secondly, Their hearts are so much upon their own fields, that they are not for working in God's vineyard. They love the business of the world better than the business of their religion. Thus some by the delights of sense, and others by the employments of the world, are kept from doing that great work which they were sent into the world about, and so stand all the day idle.

[2.] Here is the happy change of his mind, and of his way, upon second thought; Afterward he repented, and went. Note, There are many who in the beginning are wicked and wilful, and very unpromising, who afterward repent and mend, and come to something. Some that God hath chosen, are suffered for a great while to run to a great excess of riot; Such were some of you, 1Co 6:11. These are set forth for patterns of long-suffering, 1Ti 1:16. Afterward he repented. Repentance is metanoia - an after-wit: and metameleia - an after-care. Better late than never. Observe, When he repented he went; that was the fruit meet for repentance. The only evidence of our repentance for our former resistance, is, immediately to comply, and set to work; and then what is past, shall be pardoned, and all shall be well. See what a kind Father God is; he resents not the affront of our refusals, as justly he might. He that told his father to his face, that he would not do as he bid him, deserved to be turned out of doors, and disinherited; but our God waits to be gracious, and, not withstanding our former follies, if we repent and mend, will favourably accept of us; blessed be God, we are under a covenant that leaves room for such a repentance.

(2.) The other son said better than he did, promised better than he proved; his answer was good but his actions bad. To him the father said likewise, Mat 21:30. The gospel call, though very different, is, in effect, the same to all, and is carried on with an even tenour. We have all the same commands, engagements, encouragements, though to some they are a savour of life unto life, to others of death unto death. Observe,

[1.] How fairly this other son promised; He said, I go, sir. He gives his father a title of respect, sir. Note, It becomes children to speak respectfully to their parents. It is one branch of that honour which the fifth commandment requires. He professes a ready obedience, I go; not, "I will go by and by,"but, "Ready, sir, you may depend upon it, I go just now."This answer we should give from the heart heartily to all the calls and commands of the word of God. See Jer 3:22; Psa 27:8.

[2.] How he failed in the performance; He went not. Note, There are many that give good words, and make fair promises, in religion, and those from some good motions for the present, that rest there, and go no further, and so come to nothing. Saying and doing are two things; and many there are that say, and do not; it is particularly charged upon the Pharisees, Mat 23:3. Many with their mouth show much love, but their heart goes another way. They had a good mind to be religious, but they met with something to be done, that was too hard, or something to be parted with, that was too dear, and so their purposes are to no purpose. Buds and blossoms are not fruit.

II. A general appeal upon the parable; Whether of them twain did the will of his father? Mat 21:31. They both had their faults, one was rude and the other was false, such variety of exercises parents sometimes have in the different humours of their children, and they have need of a great deal of wisdom and grace to know what is the best way of managing them. But the question is, Which was the better of the two, and the less faulty? And it was soon resolved; the first, because his actions were better than his words, and his latter end than his beginning. This they had learned from the common sense of mankind, who would much rather deal with one that will be better than his word, than with one that will be false to his word. And, in the intention of it, they had learned from the account God gives of the rule of his judgment (Eze 18:21-24), that if the sinner turn from his wickedness, he shall be pardoned; and if the righteous man turn from his righteousness, he shall be rejected. The tenour of the whole scripture gives us to understand that those are accepted as doing their Father's will, who, wherein they have missed it, are sorry for it, and do better.

III. A particular application of it to the matter in hand, Mat 21:31, Mat 21:32. The primary scope of the parable is, to show how the publicans and harlots, who never talked of the Messiah and his kingdom, yet entertained the doctrine, and submitted to the discipline, of John the Baptist, his forerunner, when the priests and elders, who were big with expectations of the Messiah, and seemed very ready to go into his measures, slighted John the Baptist, and ran counter to the designs of his mission. But it has a further reach; the Gentiles were sometimes disobedient, had been long so, children of disobedience, like the elder son (Tit 3:3, Tit 3:4); yet, when the gospel was preached to them, they became obedient to the faith; whereas the Jews who said, I go, sir, promised fair (Exo 24:7; Jos 24:24); yet went not; they did but flatter God with their mouth. Psa 78:36.

In Christ's application of this parable, observe.

1. How he proves that John's baptism was from heaven, and not of men. "If you cannot tell,"saith Christ, "you might tell,"

(1.) By the scope of his ministry; John came unto you in the way of righteousness. Would you know whether John had his commission from heaven, remember the rule of trial, By their fruits ye shall know them; the fruits of their doctrines, the fruits of their doings. Observe but their way, and you may trace out both their rise and their tendency. Now it was evident that John came in the way of righteousness. In his ministry, he taught people to repent, and to work the works of righteousness. In his conversation, he was a great example of strictness, and seriousness, and contempt of the world, denying himself, and doing good to every body else. Christ therefore submitted to the baptism of John, because it became him to fulfil all righteousness. Now, if John thus came in the way of righteousness, could they be ignorant that his baptism was from heaven, or make any doubt of it?

(2.) By the success of his ministry; The publicans and the harlots believed him; he did abundance of good among the worst sort of people. St. Paul proves his apostleship by the seals of his ministry, 1Co 9:2. If God had not sent John the Baptist, he would not have crowned his labours with such wonderful success, nor have made him so instrumental as he was for the conversion f souls. If publicans and harlots believe his report, surely the arm of the Lord is with him. The people's profiting is the minister's best testimonial.

2. How he reproves them for their contempt of John's baptism, which yet, for fear of the people, they were not willing to own. To shame them for it, he sets before them the faith, repentance, and obedience, of the publicans and harlots, which aggravated their unbelief and impenitence. As he shows, Mat 11:21, that the less likely would have repented, so here that the less likely did repent.

(1.) The publicans and harlots were like the first son in the parable, from whom little of religion was expected. They promised little good, and those that knew them promised themselves little good from them. Their disposition was generally rude, and their conversation profligate and debauched; and yet many of them were wrought upon the by the ministry of John, who came in the spirit and power of Elias. See Luk 7:29. These fitly represented the Gentile world; for, as Dr. Whitby observes, the Jews generally ranked the publicans with the heathen; nay, and the heathen were represented by the Jews as harlots, and born of harlots, Joh 8:41.

(2.) The scribes and Pharisees, the chief priests and elders, and indeed the Jewish nation in general, were like the other son that gave good words; they made a specious profession of religion, and yet, when the kingdom of the Messiah was brought among them by the baptism of John, they slighted it, they turned their back upon it, nay they lifted up the heel against it. A hypocrite is more hardly convinced and converted than a gross sinner; the form of godliness, if that be rested in, becomes one of Satan's strongholds, by which he opposes the power of godliness. It was an aggravation of their unbelief, [1.] That John was such an excellent person, that he came, and came to them, in the way of righteousness. The better the means are, the greater will the account be, if not improved. [2.] That, when they saw the publicans and harlots go before them into the kingdom of heaven, they did not afterward repent and believe; were not thereby provoked to a holy emulation, Rom 11:14. Shall publicans and harlots go away with grace and glory; and shall not we put in for a share? Shall our inferiors be more holy and more happy than we? They had not the wit and grace that Esau had, who was moved to take other measures than he had done, by the example of his younger brother, Gen 28:6. These proud priests, that set up for leaders, scorned to follow, though it were into the kingdom of heaven, especially to follow publicans; through the pride of their countenance, they would not seek after God, after Christ, Psa 10:4.

Matthew Henry: Mat 21:33-46

This parable plainly sets forth the sin and ruin of the Jewish nation; they and their leaders are the husbandmen here; and what is spoken for conviction to them, is spoken for caution to all that enjoy the privileges of the visible church, not to be high-minded, but fear.

I. We have here the privileges of the Jewish church, represented by the letting out of a vineyard to the husbandmen; they were as tenants holding by, fRom. and under, God the great Householder. Observe,

1. How God established a church for himself in the world. The kingdom of God upon earth is here compared to a vineyard, furnished with all things requisite to an advantageous management and improvement of it. (1.) He planted this vineyard. The church is the planting of the Lord, Isa 61:3. The forming of a church is a work by itself, like the planting of a vineyard, which requires a great deal of cost and care. It is the vineyard which his right hand has planted (Psa 80:15), planted with the choicest vine (Isa 5:2), a noble vine, Jer 2:21. The earth of itself produces thorns and briars; but vines must be planted. The being of a church is owing to God's distinguishing favour, and his manifesting himself to some, and not to others. (2.) He hedged it round about. Note, God's church in the world is taken under his special protection. It is a hedge round about, like that about Job on every side (Job 1:10), a wall of fire, Zec 2:5. Wherever God has a church, it is, and will always be, his peculiar care. The covenant of circumcision and the ceremonial law were a hedge or a wall of partition about the Jewish church, which is taken down by Christ; who yet has appointed a gospel order and discipline to be the hedge of his church. He will not have his vineyard to lie in common, that those who are without, may thrust in at pleasure; not to lie at large, that those who are within, may lash out at pleasure; but care is taken to set bounds about this holy mountain. (3.) He digged a wine-press and built a tower. The altar of burnt-offerings was the wine-press, to which all the offerings were brought. God instituted ordinances in his church, for the due oversight of it, and for the promoting of its fruitfulness. What could have been done more to make it every way convenient?

2. How he entrusted these visible church-privileges with the nation and people of the Jews, especially their chief priests and elders; he let it out to them as husbandmen, not because he had need of them as landlords have of their tenants, but because he would try them, and be honoured by them. When in Judah God was known, and his name was great, when they were taken to be to God for a people, and for a name, and for a praise (Jer 13:11), when he revealed his word unto Jacob (Psa 147:19), when the covenant of life and peace was made with Levi (Mal 2:4, Mal 2:5), then this vineyard was let out. See an abstract of the lease, Son 8:11, Son 8:12. The Lord of the vineyard was to have a thousand pieces of silver (compare Isa 7:13); the main profit was to be his, but the keepers were to have two hundred, a competent and comfortable encouragement. And then he went into a far country. When God had in a visible appearance settled the Jewish church at mount Sinai, he did in a manner withdraw; they had no more such open vision, but were left to the written word. Or, they imagined that he was gone into a far country, as Israel, when they made the calf, fancied that Moses was gone. They put far from them the evil day.

II. God's expectation of rent from these husbandmen, Mat 21:34. It was a reasonable expectation; for who plants a vineyard, and eats not of the fruit thereof? Note, From those that enjoy church-privileges, both ministers and people, God looks for fruit accordingly. 1. His expectations were not hasty; he did not demand a fore-rent, though he had been at such expense upon it; but staid till the time of the fruit drew near, as it did now that John preached the kingdom of heaven is at hand. God waits to be gracious, that he may give us time. 2. They were not high; he did not require them to come at their peril, upon penalty of forfeiting their lease if they ran behind-hand; but he sent his servants to them, to remind them of their duty, and of the rent-day, and to help them in gathering in the fruit, and making return of it. These servants were the prophets of the Old Testament, who were sent, and sometimes directly, to the people of the Jews, to reprove and instruct them. 3. They were not hard; it was only to receive the fruits. He did not demand more than they could make of it, but some fruit of that which he himself planted - an observance of the laws and statutes he gave them. What could have been done more reasonable? Israel was an empty vine, nay it was become the degenerate plant of a strange vine, and brought forth wild grapes.

III. The husbandmen's baseness in abusing the messengers that were sent to them.

1. When he sent them his servants, they abused them, though they represented the master himself, and spoke in his name. Note, The calls and reproofs of the word, if they do not engage, will but exasperate. See here what hath all along been the lot of God's faithful messengers, more or less; (1.) To suffer; so persecuted they the prophets, who were hated with a cruel hatred. They not only despised and reproached them, but treated them as the worst of malefactors - they beat them, and killed them, and stoned them. They beat Jeremiah, killed Isaiah, stoned Zechariah the son of Jehoiada in the temple. If they that live godly in Christ Jesus themselves shall suffer persecution, much more they that press others to it. This was God's old quarrel with the Jews, misusing his prophets, 2Ch 36:16. (2.) It has been their lot to suffer from their Master's own tenants; they were the husbandmen that treated them thus, the chief priests and elders that sat in Moses's chair, that professed religion and relation to God; these were the most bitter enemies of the Lord's prophets, that cast them out, and killed them, and said, Let the Lord be glorified, Isa 66:5 See Jer 20:1, Jer 20:2; Jer 26:11.

Now see, [1.] How God persevered in his goodness to them. He sent other servants, more than the first; though the first sped not, but were abused. He had sent them John the Baptist, and him they had beheaded; and yet he sent them his disciples, to prepare his way. O the riches of the patience and forbearance of God, in keeping up in his church a despised, persecuted ministry! [2.] How they persisted in their wickedness. They did unto them likewise. One sin makes way for another of the same kind. They that are drunk with the blood of the saints, add drunkenness to thirst, and still cry, Give, give.

2. At length, he sent them his Son; we have seen God's goodness in sending, and their badness in abusing, the servants; but in the latter instance both these exceed themselves.

(1.) Never did grace appear more gracious than in sending the Son. This was done last of all. Note, All the prophets were harbingers and forerunners to Christ. He was sent last; for if nothing else would work upon them, surely this would; it was therefore served for the ratio ultima - the last expedient. Surely they will reverence my Son, and therefore I will send him. Note, It might reasonably be expected that the Son of God, when he came to his own, should be reverenced; and reverence to Christ would be a powerful and effectual principle of fruitfulness and obedience, to the glory of God; if they will but reverence the Son, the point is gained. Surely they will reverence my Son, for he comes with more authority than the servants could; judgment is committed to him, that all men should honour him. There is greater danger in refusing him than in despising Moses's law.

(2.) Never did sin appear more sinful than in the abusing of him, which was now to be done in two or three days. Observe,

[1.] How it was plotted (Mat 21:38); When they saw the Son: when he came, whom the people owned and followed as the Messiah, who would either have the rent paid, or distrain for it; this touched their copyhold, and they were resolved to make one bold push for it, and to preserve their wealth and grandeur by taking him out of the way, who was the only hindrance to it, and rival with them. This is the heir, come, let us kill him. Pilate and Herod, the princes of this world, knew not; for if they had known, they would not have crucified the Lord of glory, 1Co 2:8. But the chief priests and elders knew that this was the heir, at least some of them; and therefore Come, let us kill him. Many are killed for what they have. The chief thing they envied him, and for which they hated and feared him, was his interest in the people, and their hosannas, which, if he was taken off, they hope to engross securely to themselves. They pretended that he must die, to save the people from the Romans (Joh 11:50); but really he must die, to save their hypocrisy and tyranny from that reformation which the expected kingdom of the Messiah would certainly bring along with it. He drives the buyers and sellers out of the temple; and therefore let us kill him; and then, as if the premises must of course go to the occupant, let us seize on his inheritance. They thought, if they could but get rid of this Jesus, they should carry all before them in the church without control, might impose what traditions, and force the people to what submissions, they pleased. Thus they take counsel against the Lord and his Anointed; but he that sits in heaven, laughs to see them outshot in their own bow; for, while they thought to kill him, and so to seize on his inheritance, he went by his cross to his crown, and they were broken pieces with a rod of iron, and their inheritance seized. Psa 2:2, Psa 2:3, Psa 2:6, Psa 2:9.

[2.] How this plot was executed, Mat 21:39. While they were so set upon killing him, in pursuance of their design to secure their own pomp and power, and while he was so set upon dying, in pursuance of his design to subdue Satan, and save his chosen, no wonder if they soon caught him, and slew him, when his hour was come. Though the Roman power condemned him, yet it is still charged upon the chief priests and elders; for they were not only the prosecutors, but the principal agents, and had the greater sin. Ye have taken, Act 2:23. Nay looking upon him to be as unworthy to live, as they were unwilling he should, they cast him out of the vineyard, out of the holy church, which they supposed themselves to have the key of, and out of the holy city for he was crucified without the gate, Heb 13:12. As if He had been the shame and reproach, who was the greatest glory of his people Israel. Thus they who persecuted the servants, persecuted the Son; as men treat God's ministers, they would treat Christ himself, if he were with them.

IV. Here is their doom read out of their own mouths, Mat 21:40, Mat 21:41. He puts it to them, When the Lord of the vineyard cometh, what will he do unto these husbandmen? He puts it to themselves, for their stronger conviction, that knowing the judgment of God against them which do such things, they might be the more inexcusable. Note, God's proceedings are so unexceptionable, that there needs but an appeal to sinners themselves concerning the equity of them. God will be justified when he speaks. They could readily answer, He will miserably destroy those wicked men. Note, Many can easily prognosticate the dismal consequences of other people's sins, that see not what will be the end of their own.

1. Our Saviour, in his question, supposes that the lord of the vineyard will come, and reckon with them. God is the Lord of the vineyard; the property is his, and he will make them know it, who now lord it over his heritage, as if it were all their own. The Lord of the vineyard will come. Persecutors say in their hearts, He delays his coming, he doth not see, he will not require; but they shall find, though he bear long with them, he will not bear always. It is comfort to abused saints and ministers, that the Lord is at hand, the Judge stands before the door. When he comes, what will he do to carnal professors? What will he do to cruel persecutors? They must be called to account, they have their day now; but he sees that his day is coming.

2. They, in their answer, suppose that it will be a terrible reckoning; the crime appearing so very black, you may be sure,

(1.) That he will miserably destroy those wicked men; it is destruction that is their doom. Kakous kakōs apolesei - Malos male perdet . Let men never expect to do ill, and fare well. This was fulfilled upon the Jews, in that miserable destruction which was brought upon them by the Romans, and was completed about forty years after this; and unparalleled ruin, attended with all the most dismal aggravating circumstances. It will be fulfilled upon all that tread in the steps of their wickedness; hell is everlasting destruction, and it will be the most miserable destruction to them of all others, that have enjoyed the greatest share of church privileges, and have not improved them. The hottest place in hell will be the portion of hypocrites and persecutors.

(2.) That he will let out his vineyard to other husbandmen. Note, God will have a church in the world, notwithstanding the unworthiness and opposition of many that abuse the privileges of it. The unbelief and frowardness of man shall not make the word of God of no effect. If one will not, another will. The Jews' leavings were the Gentiles' feast. Persecutors may destroy the ministers, but cannot destroy the church. The Jews imagined that no doubt they were the people, and wisdom and holiness must die with them; and if they were cut off, what would God do for a church in the world? But when God makes use of any to bear up his name, it is not because he needs them, nor is he at all beholden to them. If we were made a desolation and an astonishment, God could build a flourishing church upon our ruins; for he is never at a loss what to do for his great name, whatever becomes of us, and of our place and nation.

V. The further illustration and application of this by Christ himself, telling them, in effect, that they had rightly judged.

1. He illustrates it by referring to a scripture fulfilled in this (Mat 21:42); Did ye never read in the scriptures? Yes, no doubt, they had often read and sung it, but had not considered it. We lose the benefit of what we read for want of meditation. The scripture he quotes is Psa 118:22, Psa 118:23, the same context out of which the children fetched their hosannas. The same word yields matter of praise and comfort to Christ's friends and followers, which speaks conviction and terror to his enemies. Such a two-edged sword is the word of God. That scripture, the Stone which the builders refused is become the headstone of the corner, illustrates the preceding parable, especially that part of it which refers to Christ.

(1.) The builders' rejecting of the stone is the same with the husbandmen's abusing of the son that was sent to them. The chief priests and the elders were the builders, had the oversight of the Jewish church, which was God's building: and they would not allow Christ a place in their building, would not admit his doctrine or laws into their constitution; they threw him aside as a despised broken vessel, a stone that would serve only for a stepping-stone, to be trampled upon.

(2.) The advancing of this stone to be the head of the corner is the same with letting out the vineyard to other husbandmen. He who was rejected by the Jews was embraced by the Gentiles; and to that church where there is no difference of circumcision or uncircumcision, Christ is all, and in all. His authority over the gospel church, and influence upon it, his ruling it as the Head, and uniting it as the Corner-stone, are the great tokens of his exhaltation. Thus, in spite of the malice of the priests and elders, he divided a portion with the great, and received his kingdom, though they would not have him to reign over them.

(3.) The hand of God was in all this; This is the Lord's doing. Even the rejecting of him by the Jewish builders was by the determinate counsel and foreknowledge of God; he permitted and overruled it; much more was his advancement to the Head of the corner; his right hand and his holy arm brought it about; it was God himself that highly exalted him, and gave him a name above every name; and it is marvellous in our eyes. The wickedness of the Jews that rejected him is marvellous,; that men should be so prejudiced against their own interest! See Isa 29:9, Isa 29:10, Isa 29:14. The honour done him by the Gentile world, notwithstanding the abuses done him by his own people, is marvellous; that he whom men despised and abhorred, should be adored by kings! Isa 49:7. But it is the Lord's doing.

2. He applies it to them, and application is the life of preaching.

(1.) He applies the sentence which they had passed (Mat 21:41), and turns it upon themselves; not the former part of it, concerning the miserable destruction of the husbandmen (he could not bear to speak of that), but the latter part, of letting out the vineyard to others; because though it looked black upon the Jews, it spoke good to the Gentiles. Know then,

[1.] That the Jews shall be unchurched; The kingdom of God shall be taken from you. This turning out of the husbandmen speaks the same doom with that of dismantling the vineyard, and laying it common. Isa 5:5. To the Jews had long pertained the adoption and the glory (Rom 9:4); to them were committed the oracles of God (Rom 3:2), and the sacred trust of revealed religion, and bearing up of God's name in the world (Psa 76:1, Psa 76:2); but now it shall be so no longer. They were not only unfruitful in the use of their privileges, but, under pretence of them, opposed the gospel of Christ, and so forfeited them, and it was not long ere the forfeiture was taken. Note, It is a righteous thing with God to remove church privileges from those that not only sin against them, but sin with them, Rev 2:4, Rev 2:5. The kingdom of God was taken from the Jews, not only by the temporal judgments that befell them, but by the spiritual judgments they lay under, their blindness of mind, hardness of heart, and indignation at the gospel, Rom 11:8-10; 1Th 2:15.

[2.] That the Gentiles shall be taken in. God needs not ask us leave whether he shall have a church in the world; though his vine be plucked up in one place, he will find another to plant it in. He will give it ethnei - to the Gentile world, that will bring forth the fruit of it. They who had been not a people, and had not obtained mercy, became favourites of Heaven. This is the mystery which blessed Paul was so much affected with (Rom 11:30, Rom 11:33), and which the Jews were so much affronted by, Act 22:21, Act 22:22. At the first planting of Israel in Canaan, the fall of the Gentiles was the riches of Israel (Psa 135:10, Psa 135:11), so, at their extirpation, the fall of Israel was the riches of the Gentiles, Rom 11:12. It shall go to a nation bringing forth the fruits thereof. Note, Christ knows beforehand who will bring forth gospel fruits in the use of gospel means; because our fruitfulness is all the work of his own hands, and known unto God are all his works. They shall bring forth the fruits better than the Jews had done; God has had more glory from the New Testament church than from that of the Old Testament; for, when he changes, it shall not be to his loss.

(2.) He applies the scripture which he had quoted (Mat 21:42), to their terror, Mat 21:44. This Stone, which the builders refused, is set for the fall of many in Israel; and we have here the doom of two sorts of people, for whose fall it proves that Christ is set.

[1.] Some, through ignorance, stumble at Christ in his estate of humiliation; when this Stone lies on the earth, where the builders threw it, they, through their blindness and carelessness, fall on it, fall over it, and they shall be broken. The offence they take at Christ, will not hurt him, any more than he that stumbles, hurts the stone he stumbles at; but it will hurt themselves; they will fall, and be broken, and snared, Isa 8:14; 1Pe 2:7, 1Pe 2:8. The unbelief of sinners will be their ruin.

[2.] Others, through malice, oppose Christ, and bid defiance to him in his estate of exaltation, when this Stone is advanced to the head of the corner; and on them it shall fall, for they pull it on their own heads, as the Jews did by that challenge, His blood be upon us and upon our children, and it will grind them to powder. The former seems to bespeak the sin and ruin of all unbelievers; this is the greater sin, and sorer ruin, of persecutors, that kick against the pricks, and persist in it. Christ's kingdom will be a burthensome stone to all those that attempt to overthrow it, or heave it out of its place; see Zec 12:3. This Stone cut out of the mountain without hands, will break in pieces all opposing power, Dan 2:34, Dan 2:35. Some make this an allusion to the manner of stoning to death among the Jews. The malefactors were first thrown down violently from a high scaffold upon a great stone, which would much bruise them; but then they threw another great stone upon them, which would crush them to pieces: one way or other, Christ will utterly destroy all those that fight against him. If they be so stout-hearted, that they are not destroyed by falling on this stone, yet it shall fall on them, and so destroy them. He will strike through kings, he will fill the places with dead bodies, Psa 110:5, Psa 110:6. None ever hardened his heart against God and prospered.

Lastly, The entertainment which this discourse of Christ met with among the chief priests and elders, that heard his parables.

1. They perceived that he spake of them (Mat 21:45), and that in what they said (Mat 21:41) they had but read their own doom. Note, A guilty conscience needs no accuser, and sometimes will save a minister the labour of saying, Thou art the man. Mutato nomine, de te fabula narratur - Change but the name, the tale is told of the. So quick and powerful is the word of God, and such a discerner of the thoughts and intents of the heart, that it is easy for bad men (if conscience be not quite seared) to perceive that it speaks of them.

2. They sought to lay hands on him. Note, When those who hear the reproofs of the word, perceive that it speaks of them, if it do not do them a great deal of good, it will certainly do them a great deal of hurt. If they be not pricked to the heart with conviction and contrition, as they were Act 2:37, they will be cut to the heart with rage and indignation, as they were Act 5:33.

3. They durst not do it, for fear of the multitude, who took him for a prophet, though not for the Messiah; this served to keep the Pharisees in awe. The fear of the people restrained them from speaking ill of John (Mat 21:26), and here from doing ill to Christ. Note, God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise, Psa 76:10.

Barclay: Mat 21:1-11 - "THE BEGINNING OF THE LAST ACT"

With this passage we embark on the last act in the drama of the life of Jesus; and here indeed is a dramatic moment.

It was the Passover time, and Jerusalem and the whole surrounding neighbourhood was crowded with pilgrims. Thirty years later a Roman governor was to take a census of the lambs slain in Jerusalem for the Passover and find that the number was not far off a quarter of a million. It was the Passover regulation that there must be a party of a minimum of ten for each lamb which means that at that Passover time more than two and a half million people had crowded their way into Jerusalem. The law was that every adult male Jew who lived within twenty miles of Jerusalem must come to the Passover; but not only the Jews of Palestine, Jews from every corner of the world made their way to the greatest of their national festivals. Jesus could not have chosen a more dramatic moment; it was into a city surging with people keyed up with religious expectations that he came.

Nor was this a sudden decision of Jesus, taken on the moment. It was something which he had prepared in advance. The whole tone of the story shows that he was carrying out plans which he had made ahead. He sent his disciples into "the village" to collect the ass and her foal. Matthew mentions Bethphage only (the pronunciation is not Bethphage with the age as in the English word page; the "e" at the end is pronounced as "ae"; the word is Bethphagae). But Mark also mentions Bethany (Mar 11:1). No doubt the village was Bethany. Jesus had already arranged that the ass and her foal should be waiting for him, for he must have had many friends in Bethany; and the phrase, "The Master needs them," was a password by which their owner would know that the hour which Jesus had arranged had come.

So Jesus rode into Jerusalem. The fact that the ass had never been ridden before made it specially suitable for sacred purposes. The red heifer which was used in the ceremonies of cleansing must be a beast "upon which a yoke has never come" (Num 19:2; Deu 21:3); the cart on which the ark of the Lord was carried had to be a vehicle which had never been used for any other purpose (1Sa 6:7). The special sacredness of the occasion was underlined by the fact that the ass had never been ridden by any man before.

The crowd received Jesus like a king. They spread their cloaks in front of him. That is what his friends had done when Jehu was proclaimed king (2Ki 9:13). They cut down and waved the palm branches. That is what they did when Simon Maccabaeus entered Jerusalem after one of his most notable victories (1Macc 13:51).

They greeted him as they would greet a pilgrim, for the greeting: "Blessed be he who enters in the name of the Lord" (Psa 118:26) was the greeting which was addressed to pilgrims as they came to the Feast.

They shouted "Hosanna!" We must be careful to see what this word means. Hosanna means Save now! and it was the cry for help which a people in distress addressed to their king or their god. It is really a kind of quotation from Psa 118:25: "Save us, we beseech Thee, O Lord." The phrase, "Hosanna in the highest!" must mean, "Let even the angels in the highest heights of heaven cry unto God, Save now!"

It may be that the word hosanna had lost some of its original meaning; and that it had become to some extent only a cry of welcome and of acclamation, like "Hail!"; but essentially it is a people's cry for deliverance and for help in the day of their trouble; it is an oppressed people's cry to their saviour and their king.

Barclay: Mat 21:1-11 - "THE INTENTION OF JESUS"

We may then take it that Jesus' actions in this incident were planned and deliberate. He was following a method of awakening men's minds which was deeply interwoven with the methods of the prophets. Again and again in the religious history of Israel, when a prophet felt that words were of no avail against a barrier of indifference or incomprehension, he put his message into a dramatic act which men could not fail to see and to understand. Out of many Old Testament instances we choose two of the most outstanding.

When it became clear that the kingdom would not stand the excesses and extravagances of Rehoboam, and that Jeroboam was marked out as the rising power, the prophet Ahijah the Shilonite chose a dramatic way of foretelling the future. He clad himself in a new garment; he went out and he met Jeroboam alone; he took the new garment and tore it into twelve pieces; then of the pieces he gave to Jeroboam ten and two of the pieces he kept; and by this dramatic action he made it clear that ten of the twelve tribes were about to revolt in support of Jeroboam, while only two would remain faithful to Rehoboam (1Ki 11:29-32). Here is the prophetic message delivered in dramatic action.

When Jeremiah was convinced that Babylon was about to conquer Palestine in spite of the easy optimism of the people, he made bonds and yokes and sent them to Edom, to Moab, to Ammon, to Tyre and to Sidon; and put a yoke upon his own neck that all might see it. By this dramatic action he made it clear that, as he saw it, nothing but slavery and servitude lay ahead (Jer 27:1-6); and when Hananiah, the false prophet with the mistaken optimism, wished to show that he thought Jeremiah's gloomy foreboding altogether wrong, he took the yoke from Jeremiah's neck and broke it (Jer 28:10-11).

It was the custom of the prophets to express their message in dramatic action when they felt that words were not enough. And that was what Jesus was doing when he entered Jerusalem.

There are two pictures behind Jesus' dramatic action.

(i) There is the picture of Zec 9:9, in which the prophet saw the king coming to Jerusalem, humble and riding upon an ass, on a colt the foal of an ass. In the first instance, Jesus' dramatic action is a deliberate Messianic claim. He was here offering himself to the people, at a time when Jerusalem was surging with Jews from all over the country and from all over the world, as the Anointed One of God. Just what Jesus meant by that claim we shall go on to see; but that he made the claim there is no doubt.

(ii) There may have been another intention in Jesus' mind. One of the supreme disasters of Jewish history was the capture of Jerusalem by Antiochus Epiphanes about 175 B.C. Antiochus was determined to stamp out Judaism and to introduce into Palestine Greek ways of life and worship. He deliberately profaned the Temple, offering swine's flesh on the altar, making sacrifices to Olympian Zeus, and even turning the Temple chambers into public brothels. It was then that the Maccabees rose against him, and ultimately rescued their native land. In due time Jerusalem was retaken and the desecrated Temple was restored and purified and rededicated. In 2Macc 10:7 we read of the rejoicing of that great day: "Therefore they bare branches, and fair boughs, and palms also, and sang psalms unto Him that had given them good success in cleansing His place." On that day the people carried the palm branches and sung their psalms; it is an almost exact description of the actions of the crowd who welcomed Jesus into Jerusalem.

It is at least possible that Jesus knew this, and that he entered into Jerusalem with the deliberate intention of cleansing God's house as Judas Maccabaeus had done two hundred years before. That was in fact what Jesus did. He may well be saying in dramatic symbol, not only that he was the Anointed One of God, but also that he had come to cleanse the House of God from the abuses which defiled it and its worship. Had not Malachi said that the Lord would suddenly come to his Temple (Mal 3:1)? And, in his vision of judgment had not Ezekiel seen the terrible judgment of God begin at the sanctuary (Eze 9:6)?

Barclay: Mat 21:1-11 - "THE CLAIM OF THE KING"

To conclude our study of this incident, let us look at Jesus in its setting. It shows us three things about him.

(i) I shows us his courage. Jesus knew full well that he was entering a hostile city. However enthusiastic the crowd might be, the authorities hated him and had sworn to eliminate him; and with them lay the last word. Almost any man in such a case would have considered discretion the better part of valour; and, if he had come to Jerusalem at all, would have slipped in under cover of night and kept prudently to the back streets until he reached his shelter. But Jesus entered Jerusalem in a way that deliberately set himself in the centre of the stage and deliberately riveted every eye upon himself. All through his last days there is in his every action a kind of magnificent and sublime defence; and here he begins the last act with a flinging down of the gauntlet, a deliberate challenge to the authorities to do their worst.

(ii) It shows us his claim. Certainly it shows us his claim to be God's Messiah, God's Anointed One; very probably it shows us his claim to be the cleanser of the Temple. If Jesus had been content to claim to be a prophet, the probability is that he need never have died. But he could be satisfied with nothing less than the topmost place. With Jesus it is all or nothing. Men must acknowledge him as king, or not receive him at all.

(iii) Equally it shows us his appeal. It was not the kingship of the throne which he claimed; it was the kingship of the heart. He came humbly and riding upon an ass. We must be careful to see the real meaning of that. In western lands the ass is a despised beast; but in the east the ass could be a noble animal. Often a king came riding upon an ass, but when he did, it was the sign that he came in peace. The horse was the mount of war; the ass was the mount of peace. So when Jesus claimed to be king, he claimed to be the king of peace. He showed that he came, not to destroy, but to love; not to condemn, but to help; not in the might of arms, but in the strength of love.

So here, at one and the same time, we see the courage of Christ, the claim of Christ, and the appeal of Christ. It was a last invitation to men to open, not their palaces but their hearts to him.

Barclay: Mat 21:12-14 - "THE SCENE IN THE TEMPLE"

If the entry into Jerusalem had been defiance, here is defiance added to defiance. To see this scene unfolding before our eyes we need to visualize the picture of the Temple.

There are in the New Testament two words which are translated Temple, and rightly so, but there is a clear distinction between them. The Temple itself is called the naos (3485). It was a comparatively small building, and contained the Holy Place and the Holy of Holies into which only the High Priest might enter, and he only on the great Day of Atonement. But the naos (3485) itself was surrounded by a vast space which was occupied by successive and ascending courtyards. First there was the Court of the Gentiles, into which anyone might come, and beyond which it was death for a Gentile to penetrate. Then there came the Court of the Women, entered by the Beautiful Gate of the Temple, into which any Israelite might come. Next there came the Court of the Israelites, entered by the gate called Nicanor's Gate, a great gate of Corinthian bronze which needed twenty men to open and shut it. It was in this court that the people assembled for the Temple services. Lastly there came the Court Of the Priests, into which only the priests might enter; in it there stood the great altar of the burnt-offering, the altar of the incense, the seven-branched lamp-stand, the table of the shewbread, and the great brazen laver; and at the back of it there stood the naos (3485) itself. This whole area, including all the courts, is also in the Revised Standard Version called the Temple; the Greek is hieron (2411). It is better to keep a distinction between the two words; and to retain the word Temple for the Temple proper, that is the naos (3485), and to use the term the Temple Precincts, for the whole area, that is the word hieron (2411).

The scene of this incident was the Court of the Gentiles into which anyone might come. It was always crowded and busy; but at Passover, with pilgrims there from all over the world, it was thronged to capacity. There would, even at any time, be many Gentiles there, for the Temple at Jerusalem was famous throughout the world, so that even the Roman writers described it as one of the world's most amazing buildings.

In this Court of the Gentiles two kinds of trading were going on. There was the business of money-changing. Every Jew had to pay a temple tax of one half-shekel, and that tax had to be paid near to the Passover time. A month before, booths were set up in all the towns and villages, and the money could be paid there, but after a certain date it could be paid only in the Temple itself; and it would be there that the vast majority of pilgrim Jews from other lands paid it. This tax had to be paid in certain currency, although for general purposes all kinds of currencies were equally valid in Palestine. It must not be paid in ingots of silver, but in stamped currency; it must not be paid in coins of inferior alloy or coins which had been clipped, but in coins of high-grade silver. It could be paid in shekels of the sanctuary, in Galilaean half-shekels, and especially in Tyrian currency which was of a very high standard.

The function of the money-changers was to change unsuitable currency into the correct currency. That seems on the face of it to be an entirely necessary function; but the trouble was that these money-changers charged the equivalent of 1p for changing the currency at all; and, if the coin was of greater value than a half-shekel, they charged another lp for giving back the surplus change. That is to say, many a pilgrim had not only to pay his half-shekel--which was about 7 pence in value--but another 2 pence also in changing dues; and this has to be evaluated against a background where a working man's wage was about 3 pence a day.

This surplus charge was called the qolbon (compare kollubistes, 2855). It did not by any means all go into the money-changer's pockets; some of it was classed as freewill offerings; some of it went to the repair of the roads; some of it went to purchase the gold plates with which it was planned entirely to cover the Temple proper; and some of it found its way into the Temple treasury. The whole matter was not necessarily an abuse; but the trouble was that it lent itself to abuse. It lent itself to the exploitation of the pilgrims who had come to worship, and there is no doubt that the Temple money-changers made large profits out of it.

The selling of doves was worse. For most visits to the Temple some kind of offering was essential. Doves, for instance, were necessary when a woman came for purification after childbirth, or when a leper came to have his cure attested and certified (Lev 12:8; Lev 14:22; Lev 15:14; Lev 15:29). It was easy enough to buy animals for sacrifice outside the Temple; but any animal offered in sacrifice must be without blemish. There were official inspectors of the animals, and it was to all intents and purposes certain that they would reject an animal bought outside and would direct the worshipper to the Temple stalls and booths.

No great harm would have been done if the prices had been the same inside and outside the Temple, but a pair of doves could cost as little as 4 pence outside the Temple and as much as 75 pence inside the Temple. This was an old abuse. A certain Rabbi, Simon ben Gamaliel, was remembered with gratitude because "he had caused doves to be sold for sliver coins instead of gold." Clearly he had attacked this abuse. Further, these stalls where the victims were sold were called the Bazaars of Annas, and were the private property of the family of the High Priest of that name.

Here, again, there was no necessary abuse. There must have been many honest and sympathetic traders. But abuse readily and easily crept in. Burkitt can say that "the Temple had become a meeting place of scamps," the worst kind of commercial monopoly and vested interest. Sir George Adam Smith can write: "In those days every priest must have been a trader." There was every danger of shameless exploitation of poor and humble pilgrims--and it was that exploitation which raised the wrath of Jesus.

Barclay: Mat 21:12-14 - "THE WRATH AND THE LOVE"

There is hardly anywhere in the gospel story where we need to make a more deliberate and more conscious effort to be fair than in this passage. It is easy to use it as a basis for a complete condemnation of the whole Temple worship. There are two things to be said.

There were many traders and hucksters in the Temple Court, but there were also many whose hearts were set on God. As Aristotle said long ago, a man and an institution must be judged at their best, and not at their worst.

The other thing to be said is simply this--let the man and the Church without sin cast the first stone. The traders were not all exploiters, and even those who seized the opportunity of making a quick profit were not all simply money-grabbers. The great Jewish scholar Israel Abrahams has a comment on the too common Christian treatment of this passage: "When Jesus overturned the money-changers and ejected the sellers of doves from the Temple, he did a service to Judaism. . . . But were the money-changers and the dove-sellers the only people who visited the Temple? And was everyone who bought or sold a dove a mere formalist? Last Easter I was in Jerusalem, and along the facade of the Church of the Holy Sepulchre I saw the stalls of the vendors of sacred relics, of painted beads and inscribed ribbons, of coloured candles, gilded crucifixes, and bottles of Jordan water. There these Christians babbled and swayed and bargained, a crowd of buyers and sellers in front of the Church sacred to the memory of Jesus. Would, I thought, that Jesus were come again to overthrow these false servants of his, even as he overthrew his false brothers in Israel long ago."

This incident shows us certain things about Jesus.

(i) It shows us one of the fiercest manifestations of his anger directed against those who exploited their fellow-men, and especially against those who exploited them in the name of religion. It was Jeremiah who had said that men made the Temple a den of thieves (Jer 7:11). Jesus could not bear to see simple people exploited for profit.

Too often the Church has been silent in such a situation; it has a duty to protect those who in a highly competitive economic situation cannot protect themselves.

(ii) It shows us his anger was specially directed against those who made it impossible for simple people to worship in the House of God. It was Isaiah who said that God's House was a House of Prayer for all peoples (Isa 56:7). The Court of the Gentiles was, in fact, the only part of the Temple into which Gentiles might come. It is not to be thought that every Gentile came to sight-see. Some, at least, must have come with haunting longings in their souls to worship and to pray. But in that uproar of buying and selling and bargaining and auctioneering prayer was impossible. Those who sought God's presence were being debarred from it by the very people of God's House.

God will never hold guiltless those who make it impossible for others to worship him. It can happen yet. A spirit of bitterness, a spirit of argument, a spirit of strife can get into a Church, which makes worship impossible. Men and office-bearers can become so concerned with their rights and their wrongs, their dignities and their prestiges, their practice and their procedure, that in the end no one can worship God in the atmosphere which is created. Even ministers of God can be more concerned with imposing their ways of doing things on a congregation than with preaching the gospel, and the end is a service with an atmosphere which makes true worship impossible. The worship of God and the disputes of men can never go together. Let us remember the wrath of Jesus at those who blocked the approach to God for their fellow-men.

(iii) There remains one thing to note. Our passage ends with Jesus healing the blind and the lame in the Temple Court. They were still there; Jesus did not clear everyone out. Only those with guilty consciences fled before the eyes of his wrath. Those who needed him stayed.

Need is never sent empty away by Jesus Christ. Jesus' anger was never merely negative; it never stopped with the attack on that which was wrong; it always went on to the positive helping of those who were in need. In the truly great man anger and love go hand in hand. There is anger at those who exploit the simple and bar the seeker; but there is love for those whose need is great. The destructive force of anger must always go hand in hand with the healing power of love.

Barclay: Mat 21:15-17 - "THE KNOWLEDGE OF THE SIMPLE IN HEART"

Some scholars have found difficulty with this passage. It is said that it is unlikely that there would be crowds of children in the Temple Court; and that, if the children were there at all, the Temple police would have dealt swiftly and efficiently with them if they had dared to cry out as this passage says they did. Now earlier in the story Luke has an incident where the disciples are depicted as shouting their glad cries to Jesus, and where the authorities are described as trying to silence them (Luk 19:39-40). Very often a Rabbi's disciples were called his children. We see, for instance, the phrase my little children occurring in the writings of John. So it is suggested that Luke and Matthew are really telling the same story and that the children are in fact the disciples of Jesus.

No such explanation is necessary. The use that Matthew makes of the quotation from Psa 8:2makes it clear that he had real children in mind; and, in any event, things were happening that day in the Temple Court which had never happened before. It was not every day that the traders and the money-changers were sent packing; and it was not every day that the blind and the lame were healed. Maybe ordinarily it would have been impossible for the children to shout like this, but this was no ordinary day.

When we take this story just as it stands and listen again to the fresh, clear voices of the children shouting their praises, we are faced with one great fact. There are truths which only the simple in heart can see and which are hidden from the wise and the learned and the sophisticated. There are many times when heaven is nearer the child than it is to the cleverest men.

Thorwaldsen, the great sculptor, once carved a statue of Jesus. He wished to see if the statue would cause the right reaction in those who saw it. He brought a little child to look at the statue and asked him: "Who do you think that is?" The child answered: "It is a great man." Thorwaldsen knew that he had failed; so he scrapped his statue and began again. Again when he had finished, he brought the child and asked the same question: "Who do you think that is?" The child smiled and answered: "That is Jesus who said: 'Let the children come to me.' " Thorwaldsen knew that this time he had succeeded. The statue had passed the test of a child's eyes.

That is no bad test. George Macdonald once said that he placed no value on the alleged Christianity of a man at whose door, or at whose garden gate, the children were afraid to play. If a child thinks a person good, the likelihood is that he is good; if a child shrinks away, a man may be great but certainly he is not Christlike. Somewhere Barrie draws a picture of a mother putting her little one to bed at night and looking down on him when he is half asleep, with an unspoken question in her eyes and in her heart: "My child, have I done well today?" The goodness which can meet the clear gaze of a child and stand the test of a child's simplicity is goodness indeed. It was but natural that the children should recognize Jesus when the scholars were blind.

Barclay: Mat 21:18-22 - "THE WAY OF THE FIG TREE"

Few honest readers of the Bible would deny that this is perhaps the most uncomfortably difficult passage in the New Testament. If it be taken with complete literalism, it shows Jesus in an action which is an acute shock to our whole conception of him. It must, therefore, be approached with a real desire to find out the truth which lies behind it and with the courage to think our way through it.

Mark also tells this story (Mar 11:12-14; Mar 11:20-21) but with one basic difference. In Matthew the withering of the fig tree takes place at once. (The King James Version has: "And presently the fig tree withered away." In Elizabethan English presently meant immediately, at that present moment. The Greek is parachrema (3916), which the Revised Standard Version translates at once, and which Moffatt translates instantly.) On the other hand, in Mark nothing happened to the tree immediately, and it is only next morning, when they are passing on the same road, that the disciples see that the tree has withered away. From the existence of these two versions of the story, it is quite clear that some development has taken place; and, since Mark's is the earliest gospel, it is equally clear that his version must be nearer to the actual historical facts.

It is necessary to understand the growing and fruit-bearing habits of fig trees. The fig tree was the favourite of all trees. The picture of the Promised Land was the picture of "a land of wheat and barley, of vines and fig trees" (Deu 8:8). Pomegranates and figs were part of the treasures which the spies brought back to show the rich fertility of the land (Num 13:23). The picture of peace and prosperity which is common to every part of the old Testament is the picture of a time when every man will sit under his own vine and his own fig tree (1Ki 4:25; Mic 4:4; Zec 3:10). The picture of the wrath of God is the picture of a day when he would smite and destroy the fig trees (Psa 105:33; Jer 8:13; Hos 2:12). The fig tree is the very symbol of fertility and peace and prosperity.

The tree itself is a handsome tree; it can be three feet thick in its trunk. It grows to a height of from fifteen to twenty feet; and the spread of its thick branches can be twenty-five to thirty feet. It was, therefore, much valued for its shade. In Cyprus the cottages have their fig trees at the door, and Tristram tells how often he sheltered under them and found coolness on the hottest day. Very commonly the fig tree grows overshadowing wells so that there is shade and water in the one place. Often it was the shade of the fig tree which was a man's private room for meditation and prayer; and that is why Nathanael was amazed that Jesus had marked him under the fig tree (Joh 1:48).

But it is the fig tree's habit of fruit-bearing which is relevant here. The fig tree is unique in that it bears two full crops in the year. The first is borne on the old wood. Quite early in the year little green knobs appear at the end of the branches. They are called Paggim and they will one day be the figs. These fruit buds come in April but they are quite uneatable. Bit by bit the leaves and the flowers open out, and another unique thing about the fig is that it is in full fruit and full leaf and full flower all at the same time; that happens by June. No fig tree ever bore fruit in April; that is far too early. The process is then repeated with the new wood; and the second crop comes in September.

The strangest thing about this story is twofold. First, it tells of a fig tree in full leaf in April. Jesus was at Jerusalem for the Passover; the Passover fell on 15th April; and this incident happened a week before. The second thing is that Jesus looked for figs on a tree where no figs could possibly be; and Mark says, "For it was not the season for figs" (Mar 11:13).

The difficulty of this story is not so much a difficulty of possibility. It is a moral difficulty; and it is twofold. First, we see Jesus blasting a fig tree for not doing what it was not able to do. The tree could not have borne fruit in the second week of April, and yet we see Jesus destroying it for not doing that very thing. Second, we see Jesus using his miraculous powers for his own ends. That is precisely what in the temptations in the wilderness he determined never to do. He would not turn stones into bread to satisfy his own hunger. The plain truth is this--if we had read of anyone else blasting a fig tree for not bearing figs in April, we would have said it was the act of ill-tempered petulance, springing from personal disappointment. In Jesus that is inconceivable; therefore there must be some explanation. What is it?

Some have found an explanation on the following lines. In Luke there is the parable of the fig tree which failed to bear fruit. Twice the gardener pleaded for mercy for it; twice mercy and delay were granted; in the end it was still fruitless and was therefore destroyed (Luk 13:6-9). The curious thing is that Luke has the parable of the barren fig tree, but he has not this incident of the withering of the fig tree; Matthew and Mark have this incident of the withering of the fig tree, but they have not the parable of the barren fig tree. It looks very much as if the gospel writers felt that if they included the one they did not need to include the other. It is suggested that the parable of the barren fig tree has been misunderstood and been turned into an actual incident. Confusion has changed a story Jesus told into an action Jesus did. That is by no means impossible; but it seems to us that the real explanation must be sought elsewhere. And now we go on to seek it.

Barclay: Mat 21:18-22 - "PROMISE WITHOUT PERFORMANCE"

When we were studying the story of the entry of Jesus into Jerusalem, we saw that frequently the prophets made use of symbolic actions; that when they felt that words would not penetrate, they did something dramatic to drive a lesson home. Let us suppose that some such symbolic action is at the back of this story.

Jesus, let us suppose, was on his way to Jerusalem. By the wayside he saw a tree in full leaf. It was perfectly legitimate for him to pluck the figs from it, if there had been any. Jewish law allowed that (Deu 23:24-25); and Thomson in The Land and the Book tells us that even in modern times the wayside fig tree is open to all. Jesus went up to the fig tree, well knowing that there could be no fruit, and well knowing that there must be something radically wrong with it. One of two things could have happened. The fig tree could have reverted to its wild state, just as roses revert to briars. Or, it could be in some way diseased. Then Jesus said: "This tree will never bear fruit; it will certainly wither." It was the statement of a man who knew nature, because he had lived with nature. And on the next day it was clear that the diagnosis of his expert eye of Jesus was exactly right.

If this was a symbolic action, it was meant to teach something. What it was meant to teach was two things about the Jewish nation.

(i) It taught that uselessness invites disaster. That is the law of life. Anything which is useless is on the way to elimination; any thing can justify its existence only by fulfilling the end for which it was created. The fig tree was useless; therefore it was doomed.

The nation of Israel had been brought into existence for one reason and one reason only--that from it there might come God's Anointed One. He had come; the nation had faded to recognize him; more, they were about to crucify him. The nation had failed in its function which was to welcome God's Son--therefore the nation was doomed.

Failure to realize the purpose of God brings necessary disaster. Everyone in this world is judged in terms of usefulness. Even if a person is helpless on a bed, he can be of the greatest use by patient example and by prayer. No one need be useless; and he who is useless is heading for disaster.

(ii) It taught that profession without practice is condemned The tree had leaves; the leaves were a claim to have figs; the tree had no figs; its claim was false; therefore it was doomed. The Jewish nation professed faith in God; but in practice they were out for the blood of God's Son; therefore they stood condemned.

Profession without practice was not only the curse of the Jews; it has been throughout the ages the curse, of the Church. During his early days in South Africa--in Pretoria--Gandhi enquired into Christianity. For several Sundays he attended a Christian Church, but, he says, "the congregation did not strike me as being particularly religious; they were not an assembly of devout souls, but appeared rather to be worldly-minded people going to Church for recreation and in conformity to custom." He, therefore, concluded that there was nothing in Christianity which he did not already possess--and so Gandhi was lost to the Christian Church with incalculable consequences to India and to the world.

Profession without practice is something of which we are all more or less guilty. It does incalculable harm to the Christian Church; and it is doomed to disaster, for it produces a faith which cannot do anything else but wither away.

We may well believe that Jesus used the lesson of a diseased and degenerate fig tree to say to the Jews--and to us--that uselessness invites disaster, and profession without practice is doomed. That is surely what this story means, for we cannot think of Jesus as literally and physically blasting a fig tree for failing to bear fruit at a season when fruit was impossible.

Barclay: Mat 21:18-22 - "THE DYNAMIC OF PRAYER"

This passage concludes with certain words of Jesus about the dynamic of prayer. If these words are misunderstood, they can bring nothing but heartbreak; but if they are correctly understood, they can bring nothing but power.

In them Jesus says two things; that prayer can remove mountains, and that, if we ask in belief, we will receive. It is abundantly clear that these promises are not to be taken physically and literally. Neither Jesus himself nor anyone else ever removed a physical, geographical mountain by prayer. Moreover, many and many a person has prayed with passionate faith that something may happen or that something may not happen, that something may be given or that someone may be spared from death, and in the literal sense of the words that prayer has not been answered. What then is Jesus promising us through prayer?

(i) He promises that prayer gives us the ability to do. Prayer is never the easy way out; never simply pushing things on to God for him to do them for us. Prayer is power. It is not asking God to do something; it is asking him to make us able to do it ourselves. Prayer is not taking the easy way; it is the way to receive power to take the hard way. It is the channel through which comes power to tackle and remove mountains of difficulty by ourselves with the help of God. If it were simply a method of getting things done for us, prayer would be very bad for us, for it would make us flabby and lazy and inefficient. Prayer is the means whereby we receive power to do things for ourselves. Therefore, no man should pray and then sit and wait; he must pray and then rise and work; but he will find that, when he does, a new dynamic enters his life, and that in truth with God all things are possible, and with God the impossible becomes that which can be done.

(ii) Prayer is the ability to accept, and in accepting, to transform. It is not meant to bring deliverance from a situation; it is meant to bring the ability to accept it and transform it. There are two great examples of that in the New Testament.

The one is the example of Paul. Desperately he prayed that he might be delivered from the thorn in his flesh. He was not delivered from that situation; he was made able to accept it; and in that very situation he discovered the strength that was made perfect in his weakness and the grace which was sufficient for all things--and in that strength and grace the situation was not only accepted, but also transformed into glory (2Co 12:1-10).

The other is Jesus himself. In Gethsemane he prayed that the cup might pass from him and he be delivered from the agonizing situation in which he found himself; that request could not be granted, but in that prayer he found the ability to accept the situation; and, in being accepted, the situation was transformed, and the agony of the Cross led straight to the glory of the Resurrection. We must always remember that prayer does not bring deliverance from a situation; it brings conquest of it. Prayer is not a means of running away from a situation; it is a means whereby we may gallantly face it.

(iii) Prayer brings the ability to bear. It is natural and inevitable that, in our human need and with our human hearts and our human weakness, there should be things which we feel we cannot bear. We see some situation developing; we see some tragic happening approaching with a grim inevitability; we see some task looming ahead which is obviously going to demand more than we have to give to it. At such a time our inevitable feeling is that we cannot bear this thing. Prayer does not remove the tragedy; it does not give us escape from the situation; it does not give us exemption from the task; but it does make us able to bear the unbearable, to face the unfaceable, to pass the breaking point and not to break.

So long as we regard prayer as escape, nothing but bewildered disappointment can result; but when we regard it as the way to conquest and the divine dynamic, things happen.

Barclay: Mat 21:23-27 - "THE EXPEDIENT IGNORANCE"

When we think of the extraordinary things Jesus had been doing, we cannot be surprised that the Jewish authorities asked him what right he had to do them. At the moment Jesus was not prepared to give them the direct answer that his authority came from the fact that he was the Son of God. To do so would have been to precipitate the end. There were actions still to be done and teaching still to be given. It sometimes takes more courage to bide one's time and to await the necessary moment, than it does to throw oneself on the enemy and invite the end. For Jesus everything had to be done in God's time; and the time for the final crisis had not yet come.

So he countered the question of the Jewish authorities with a question of his own, one which placed them in a dilemma. He asked them whether John's ministry came from heaven or from men, whether it was divine or merely human in its origin. Were those who went out to be baptized at the Jordan responding to a merely human impulse or were they in fact answering a divine challenge? The dilemma of the Jewish authorities was this. If they said that the ministry of John was from God, then they had no alternative to admitting that Jesus was the Messiah, for John had borne definite and unmistakable witness to that fact. On the other hand, if they denied that John's ministry came from God, then they would have to bear the anger of the people, who were convinced that he was the messenger of God.

For a moment the Jewish chief priests and elders were silent. Then they gave the lamest of all lame answers. They said, "We do not know." If ever men stood self-condemned, they did. They ought to have known; it was part of the duty of the Sanhedrin, of which they were members, to distinguish between true and false prophets; and they were saying that they were unable to make that distinction. Their dilemma drove them into a shameful self-humiliation.

There is a grim warning here. There is such a thing as the deliberately assumed ignorance of cowardice. If a man consults expediency rather than principle, his first question will be, not, "What is the truth?" but, "What is it safe to say?" Again and again his worship of expediency will drive him to a cowardly silence. He will lamely say, "I do not know the answer," when he well knows the answer, but is afraid to give it. The true question is not: "What is it safe to say?" but, "What is it right to say?"

The deliberately assumed ignorance of fear, the cowardly silence of expediency are shameful things. If a man knows the truth, he is under obligation to tell it, though the heavens should fall.

Barclay: Mat 21:28-32 - "THE BETTER OF TWO BAD SONS"

The meaning of this parable is crystal clear. The Jewish leaders are the people who said they would obey God and then did not. The tax-gatherers and the harlots are those who said that they would go their own way and then took God's way.

The key to the correct understanding of this parable is that it is not really praising anyone. It is setting before us a picture of two very imperfect sets of people, of whom one set were none the less better than the other. Neither son in the story was the kind of son to bring full joy to his father. Both were unsatisfactory; but the one who in the end obeyed was incalculably better than the other. The ideal son would be the son who accepted the father's orders with obedience and with respect and who unquestioningly and fully carried them out. But there are truths in this parable which go far beyond the situation in which it was first spoken.

It tells us that there are two very common classes of people in this world. First, there are the people whose profession is much better than their practice. They will promise anything; they make great protestations of piety and fidelity; but their practice lags far behind. Second, there are those whose practice is far better than their profession. They claim to be tough, hardheaded materialists, but somehow they are found out doing kindly and generous things, almost in secret, as if they were ashamed of it. They profess to have no interest in the Church and in religion, and yet, when it comes to the bit, they live more Christian lives than many professing Christians.

We have all of us met these people, those whose practice is far away from the almost sanctimonious piety of their profession, and those whose practice is far ahead of the sometimes cynical, and sometimes almost irreligious, profession which they make. The real point of the parable is that, while the second class are infinitely to be preferred to the first, neither is anything like perfect. The really good man is the man in whom profession and practice meet and match.

Further, this parable teaches us that promises can never take the place of performance, and fine words are never a substitute for fine deeds. The son who said he would go, and did not, had all the outward marks of courtesy. In his answer he called his father "Sir" with all respect. But a courtesy which never gets beyond words is a totally illusory thing. True courtesy is obedience, willingly and graciously given. On the other hand the parable teaches us that a man can easily spoil a good thing by the way he does it. He can do a fine thing with a lack of graciousness and a lack of winsomeness which spoil the whole deed. Here we learn that the Christian way is in performance and not promise, and that the mark of a Christian is obedience graciously and courteously given.

Barclay: Mat 21:33-46 - "THE VINEYARD OF THE LORD"

In interpreting a parable it is normally a first principle that every parable has only one point and that the details are not to be stressed. Normally to try to find a meaning for every detail is to make the mistake of treating the parable as an allegory. But in this case it is different. In this parable the details do have a meaning and the chief priests and the Pharisees well knew what Jesus was meaning this parable to say to them.

Every detail is founded on what, for those who heard it, was familiar fact. The Jewish nation as the vineyard of God was a familiar prophetic picture. "The vineyard of the Lord of hosts is the house of Israel" (Isa 5:7). The hedge was a thick-set thorn hedge, designed to keep out both the wild boars who might ravage the vineyard, and the thieves who might steal the grapes. Every vineyard had its wine press. The wine press consisted of two troughs either hollowed out of the rock, or built of bricks; the one was a little higher than the other, and was connected with the lower one by a channel. The grapes were pressed in the higher trough and the juice ran off into the lower trough. The tower served a double purpose. It served as a watch-tower, from which to watch for thieves when the grapes were ripening; and it served as a lodging for those who were working in the vineyard.

The actions of the owner of the vineyard were an quite normal. In the time of Jesus, Palestine was a troubled place with little luxury; it was, therefore, very familiar with absentee landlords, who let out their estates and were interested only in collecting the rental at the right time. The rent might be paid in any of three ways. It might be a money rent; it might be a fixed amount of the fruit, no matter what the crop might be; and it might be an agreed percentage of the crop.

Even the action of the cultivators was not out of the common. The country was seething with economic unrest; the working people were discontented and rebellious; and the action of the cultivators in seeking to eliminate the son was not by any means impossible.

As we have said, it would be easy for those who heard this parable to make the necessary identifications. Before we treat it in detail, let us set these identifications down. The vineyard is the nation of Israel, and its owner is God. The cultivators are the religious leaders of Israel, who as it were had charge for God of the welfare of the nation. The messengers who were sent successively are the prophets sent by God and so often rejected and killed. The son who came last is none other than Jesus himself. Here in a vivid story Jesus set out at one and the same time the history and the doom of Israel.

Barclay: Mat 21:33-46 - "PRIVILEGE AND RESPONSIBILITY"

This parable has much to tell us in three directions.

(i) It has much to tell us about God.

(a) It tells of God's trust in men. The owner of the vineyard entrusted it to the cultivators. He did not even stand over them to exercise a police-like supervision. He went away and left them with their task. God pays men the compliment of entrusting them with his work. Every task we receive is a task given us to do by God.

(b) It tells of God's patience. The master sent messenger after messenger. He did not come with sudden vengeance when one messenger had been abused and ill-treated. He gave the cultivators chance after chance to respond to his appeal. God bears with men in all their sinning and will not cast them off.

© It tells of God's judgment. In the end the master of the vineyard took the vineyard from the cultivators and gave it to others. God's sternest judgment is when he takes out of our hands the task which he meant us to do. A man has sunk to his lowest level when he has become useless to God.

(ii) It has much to tell us about men.

(a) It tells of human privilege. The vineyard was equipped with everything--the hedge, the wine press, the tower--which would make the task of the cultivators easy and enable them to discharge it well. God does not only give us a task to do; he also gives us the means whereby to do it.

(b) It tells of human freedom. The master left the cultivators to do the task as they liked. God is no tyrannical task-master; he is like a wise commander who allocates a task and then trusts a man to do it.

© It tells of human answerability. To all men comes a day of reckoning. We are answerable for the way in which we have carried out the task God gave us to do.

(d) It tells of the deliberateness of human sin. The cultivators carry out a deliberate policy of rebellion and disobedience towards the master. Sin is deliberate opposite to God; it is the taking of our own way when we know quite well what the way of God is.

(iii) It has much to tell us about Jesus.

(a) It tells of the claim of Jesus. It shows us quite clearly Jesus lifting himself out of the succession of the prophets. Those who come before him were the messengers of God; no one could deny them that honour; but they were servants; he was the Son. This parable contains one of the clearest claims Jesus ever made to be unique, to be different from even the greatest of those who went before.

(b) It tells of the sacrifice of Jesus. It makes it clear that Jesus knew what lay ahead. In the parable the hands of wicked men killed the son. Jesus was never in any doubt of what lay ahead. He did not die because he was compelled to die; he went willingly and open-eyed to death.

Barclay: Mat 21:33-46 - "THE SYMBOL OF THE STONE"

The parable concludes with the picture of the stone. There are two pictures really.

(i) The first is quite clear. It is the picture of a stone which the builders rejected but became the most important stone in the whole building. The picture is from Psa 118:22: "The stone which the builders rejected has become the head of the corner." Originally the Psalmist meant this as a picture of the nation of Israel. Israel was the nation which was despised and rejected. The Jews were hated by all men. They had been servants and slaves of many nations; but none the less the nation which all men despised was the chosen people of God.

It may be that men reject Christ, and refuse him, and seek to eliminate him, but they will yet find that the Christ whom they rejected is the most important person in the world. It was Julian, the Roman Emperor, who tried to turn the clock back, tried to banish Christianity, and to bring back the old pagan gods. He failed and failed completely; and at the end of it the dramatist makes him say, "To shoulder Christ from out the topmost niche was not for me." The man upon the Cross has become the Judge and King of all the world.

(ii) The second "stone" picture is in Mat 21:44, although it is to be noted that some manuscripts omit this verse altogether. This is a more difficult picture--of a stone which breaks a man, if he stumbles against it, and which crushes a man to powder, if it falls upon him. It is a composite picture, put together from three Old Testament passages. The first is Isa 8:13-15: "The Lord of hosts him you shall regard as holy; let him be your fear, and let him be your dread. And he will become a sanctuary, and a stone of offence, and a rock of stumbling to both houses of Israel a trap and a snare to the inhabitants of Jerusalem. And many shall stumble thereon; they shall fall and be broken; they shall be snared and taken." The second is Isa 28:16: "Behold, I am laying in Zion for a foundation a stone, a tested stone, a precious cornerstone, of a sure foundation." The third is Dan 2:34; Dan 2:44-45where there is a strange picture of a stone, cut without hands, which broke in pieces the enemies of God.

The idea behind this is that all these Old Testament pictures of a stone are summed up in Jesus Christ. Jesus is the foundation stone on which everything is built, and the corner stone which holds everything together. To refuse his way is to batter one's head against the walls of the law of God. To defy him is in the end to be crushed out of life. However strange these pictures may seem to us, they were familiar to every Jew who knew the prophets.

Constable: Mat 19:3--26:1

VI. The official presentation and rejection of the King 19:3--25:46

This section of the Gospel continues Jesus' instruction of His disciples in preparation for their future (19:3-20:34). Then Jesus presented Himself formally to Israel as her King with His triumphal entry (21:1-17). This resulted in strong rejection by Israel's leaders (21:18-22:46). Consequently Jesus pronounced His rejection of Israel (ch. 23). Finally He revealed to His disciples that He would return to Israel later and establish the kingdom (chs. 24-25).

Throughout this entire section the Jewish leaders' opposition to Jesus continues to mount in intensity, and it becomes more focused on Him. Reconciliation becomes impossible. Jesus revealed increasingly more about Himself and His mission to His disciples and stressed the future inauguration of the kingdom. Between these two poles of opposition and eschatology God's grace emerges even more powerfully than we have seen it so far. Matthew never used the word "grace" (Gr. karis), but its presence is obvious in this Gospel (cf. 19:21-22; 20:1-16).

". . . despite the gross rejection of Jesus, the chronic unbelief of opponents, crowds, and disciples alike, and the judgment that threatens both within history and at the End, grace triumphs and calls out a messianic people who bow to Jesus' lordship and eagerly await his return."⁷⁰⁷

Constable: Mat 19:3--21:1

A. Jesus' instruction of His disciples around Judea 19:3-20:34

The primary emphasis in this section of Matthew's Gospel is Jesus' instruction of His disciples to prepare them for the future.

Constable: Mat 21:1-17

B. Jesus' presentation of Himself to Israel as her King 21:1-17

Jesus came to Jerusalem to present Himself formally to the leaders of Israel as the nation's Messiah. He did this when He entered Jerusalem as Isaiah and Zechariah predicted Messiah would appear.

"Jesus entered Jerusalem for the last time in a manner which showed that He was none other than the Messiah, the Son of David, who was coming to Sion to claim the city as His own."⁷⁵⁴

The events Matthew recorded in chapters 21-28 happened within six days. John recorded that Jesus arrived in Bethany six days before Passover, evidently the Saturday evening before passion week (John 12:1-10). Jesus had previously travelled from Jericho eventually arriving in Ephraim from which He then went to Bethany (cf. Luke 19:1-28; John 11:55-57). Jesus apparently stayed in Bethany until Monday when He entered Jerusalem.⁷⁵⁵ After that, He seems to have gone back and forth between Bethany and Jerusalem throughout the week (21:17).

Constable: Mat 21:1-7

1. Jesus' preparation for the presentation 21:1-7 (cf. Mark 11:1-7; Luke 19:29-35; John 12:12-16)

21:1-2 Jesus and his disciples travelled the 17 miles from Jericho to Bethany along the Roman road. They climbed about 3,000 feet in elevation between those towns. Bethphage ("house of figs") lay slightly farther west than Bethany also on the southeast slope of the Mount of Olives. It no longer exists. When Jesus approached Bethphage He instructed two disciples to go into that village and bring a donkey and its colt to Him.

21:3 This is the only place in Matthew's Gospel where Jesus used the title "Lord" (Gr. kyrios) of Himself. Even though "lord" was a respectful address, used this way it became a title of authority. Probably Jesus had previously made arrangements with the owner to use the animals. Now the disciples went to pick them up and when questioned explained that they were taking them to the gentleman who had made the arrangements (Mark 11:5-6; Luke 19:33-34).

"The careful preparation which the Lord makes indicates His sovereignty. That which is about to transpire is no accident."⁷⁵⁶

21:4-5 It is possible that Jesus spoke these words. However, it is probable that Matthew added them as he did other fulfillment passages in his Gospel (1:22; et al.). The first two lines of the quotation are from Isaiah 62:11 and the last two cite Zechariah 9:9. Zion is a poetic name for Jerusalem often used of the city under Messiah's rule during the kingdom.⁷⁵⁷ Jerusalem belonged to Messiah (5:35). Matthew omitted quoting the part of Zechariah 9:9 that speaks of Messiah bringing national salvation to Israel. Jesus would not do that then because of Israel's rejection.

Rulers rode donkeys in Israel during times of peace (Judg. 5:10; 1 Kings 1:33). This was a sign of their humble service of the people. Warriors rode horses. Jesus was preparing to declare His messiahship by fulfilling this messianic prophecy. By coming in peace He was extending grace rather than judgment to the city. He was coming as a servant now. He would return as a king on a horse later (cf. Rev. 19:11).

Jesus rode on the colt (a young male donkey), not on its mother, the donkey (Mark 11:2; Luke 19:30). It would have been remarkable that Jesus was able to control a presumably unbroken animal moving through an excited crowd with an unfamiliar burden on its back. This was just one more demonstration that Jesus was the Messiah who was the master of nature (cf. 8:23-27; 14:22-32). Certainly He could bring peace to Israel if He could calm the young colt (Isa. 11:1-10).

"Matthew could hardly make the presentation of the royalty of Jesus more explicit."⁷⁵⁸

21:6-7 The disciples ran their errand, returned to Jesus, and spread their outer garments on both animals. Both the donkey and the colt entered Jerusalem. The "them" on which Jesus sat were the garments, not both animals.

This deliberate preparation for a citywide reception contrasts with Jesus' former approach to ministry. Before He had not drawn attention to Himself deliberately, but now He prepared to do so. He had formerly withdrawn from the antagonistic hierarchy, but now He organized a parade that they could not miss.⁷⁵⁹

Constable: Mat 21:8-11

2. Jesus' entrance into Jerusalem 21:8-11 (cf. Mark 11:8-11a; Luke 19:36-44; John 12:17-19)

21:8 The people where acknowledging Jesus as a King by spreading their garments on the road before Him (cf. 2 Kings 9:13). Likewise throwing small branches before Him symbolized the same thing (cf. 1 Macc. 13:51; 2 Macc. 10:7).⁷⁶⁰

21:9 Crowds preceded Jesus and followed Him as He approached Jerusalem.

"Apparently the Galilean pilgrims accompanying Jesus and the Jerusalem crowd coming out to greet him formed a procession of praise."⁷⁶¹

Undoubtedly word of Jesus' coming had preceded him, so the people of Jerusalem were anticipating His arrival.⁷⁶² Their words of praise came from Psalm 118:25-26. The Jews used this psalm at the Passover as part of "the great Hallel" (Pss. 113-18).⁷⁶³ "Hosanna" transliterates the Hebrew word for "Save!" (cf. 2 Sam. 14:4; 2 Kings 6:26). It had become an acclamation through usage (cf. Rev. 7:9).⁷⁶⁴ "Son of David" is the messianic title that stressed the kingly role Messiah would play. "He who comes in the name of the Lord" is likewise a messianic reference (23:39; cf. 3:11; 11:3).⁷⁶⁵ "Hosanna in the highest" probably meant "Glory to God in the highest" (Luke 2:14).⁷⁶⁶ This quotation voiced praise to God for sending the Messiah and cried out to Him for deliverance.

"The enthusiastic multitudes thus acclaim Jesus as being blessed by Jehovah, not merely with a verbal benediction, but, as Jehovah always blesses, with the gifts and the treasures implied in the benedictory words; and they acclaim him as coming and bringing all these blessings to them and to their capital and their nation."⁷⁶⁷

However the people, like the disciples, did not understand Messiah's role as the Suffering Servant who would have to die. They did not appreciate the universal, contrasted with the national, scope of the kingdom either.

21:10-11 Jesus probably entered Jerusalem through the sheep gate (St. Stephen's gate, a name given to it after Stephen's martyrdom; cf. Acts 7:58). This gate pierced the eastern city wall to the north of the temple enclosure. Worshippers brought sheep into the city through this gate for sacrificing because it was the closest gate to the temple. It was fitting that the Lamb of God should enter Jerusalem through this gate. Jesus' entrance into Jerusalem became the popular topic of conversation (cf. 2:3). The residents wondered who He really was. Most people who knew about Him described Him as a prophet from Nazareth whose arena of ministry had been mainly Galilee (cf. 2:23; 16:14; 21:46). This description reflects popular disbelief that He was the Messiah.⁷⁶⁸

"The significance of the triumphal entry is tremendous in this Gospel. To Matthew it is the final and official presentation of Jesus to Israel as its Messiah. This is evident for several reasons. The first is the manner in which Christ acts throughout this whole course of events. He deliberately makes very careful preparations to fulfill every detail of the prophecy of Zechariah 9:9. In addition He planned His movements with understanding of their significance. . . .

"A second indication of the fact that Jesus presented Himself to Israel is seen in that the people recognized it as such. . . .⁷⁶⁹

"A third proof that the Lord presented Himself as the King of Israel is seen in the parables which the Messiah gives following this event. . . .

"A fourth indication . . . is the time in which it occurred. Sir Robert Anderson has shown that the entry of Christ into Jerusalem occurred on the very day that the sixty-ninth week of Daniel's prophecy had run out.⁷⁷⁰ This is the exact time in which the Messiah was to come (Daniel 9:25).

"Because Israel refused to accept the King when He was presented in exact fulfillment of their Scripture, their unbelief was confirmed beyond the shadow of a doubt. The reception which was given the King was without genuine faith and understanding. However, it did give a brief glimpse of that which will characterize the King's reception when He appears to Israel for a second time."⁷⁷¹

Constable: Mat 21:12-17

3. Jesus' entrance into the temple 21:12-17 (cf. Mark 11:11b, 15-18; Luke 19:45-48)

Matthew stressed Jesus' cleansing of the temple as the work of David's Son (vv. 9, 15). This activity had great messianic significance.⁷⁷²

21:12 The Mosaic Law required that the Jews pay a half-shekel temple tax, which they paid in temple coinage (cf. 17:24-27). To accommodate out of town pilgrims, the religious leaders set up currency exchange tables in the temple courtyard. There people with Greek and Roman money could obtain temple currency. The religious leaders also accommodated worshippers by selling animals used in the offerings of Judaism there. Thus the temple courtyard had come to resemble an outdoor market. Probably greedy merchants cheated their buyers if they could, especially during the feasts when pilgrims from far away crowded the temple area.

"If one bought his animals here, had his money exchanged here, these would be accepted; otherwise he might have trouble on that score."⁷⁷³

Jesus entered the temple area (Gr. hieron) and proceeded to destroy the market.⁷⁷⁴

21:13 Jesus explained why He was doing what He did to the authorities. He quoted Scripture here similarly to the way He did in replying to Satan (4:1-10). First, He referred to Isaiah 56:7, a passage in which Isaiah looked forward to a time when the temple would be a house of prayer. Significantly Matthew omitted "for all the peoples" from Isaiah's statement focusing his readers' attention on Israel as the target of Jesus' ministry still. Second, Jesus referred to Jeremiah 7:11, a condemnation of superstitious reverence for the temple while the people dishonored it.

"No matter what they do even by violating the sanctity of their Temple, they imagine that their adherence to this Temple will protect and shield them from any penalty."⁷⁷⁵

In the context of Jeremiah's prophecy, the "robbers" in view were nationalist rebels. That is also the meaning of the Greek word lestai that Jesus used here. Rather than being a house for prayer, Israel's leaders had turned it into a stronghold of Jewish nationalism that dishonored the temple while they maintained a superstitious respect for it.⁷⁷⁶

". . . for Jesus to raise the claim through his cleansing of the temple that the temple has, under the custody of the religious leaders, become a den of robbers' and that his purification of it from the desecration of merchants is its restoration to rightful use as Israel's house of prayer and worship, is for him to mount a massive assault on the authority and integrity of the religious leaders (21:12-13)."⁷⁷⁷

By coming to the temple and purifying it, Jesus was making another messianic claim (cf. Mal. 3:1-4). However the nation's rejection of her Messiah frustrated the cleansing of the temple and precluded the fulfillment of the blessing following purification (Mal. 3:5-6). This prophecy will finally find fulfillment when Messiah comes the second time.

21:14 This is the last reference to Jesus' healing ministry in Matthew's Gospel. The healing probably happened in the Court of the Gentiles. Some of these blind and lame people could not participate fully in worship activities at the temple (cf. 2 Sam. 5:8). However, Jesus made it possible for them to do so by healing them (cf. Acts 3:2). Jesus therefore cleansed both the temple and those who came to it. One greater than the temple had arrived (12:6). The authorities would later question His authority to do this cleansing (v. 23).

21:15-16 The popular response to Jesus' actions agravated the chief priests and teachers of the law further. The wonderful things that Jesus was doing had messianic significance, and the people realized this.

Jesus introduced the Psalm 8:2 quotation with a rebuke. Surely these experts in the Old Testament should have seen the messianic implications of what Jesus was doing and the words people were using as they responded to Him (cf. 12:3; 19:4; 21:42; 22:31). This psalm describes the praise that people, even little children, will give to God for the conditions that will prevail during the messianic kingdom. Ancient Near Eastern mothers often nursed their babes long after the children learned to talk, sometimes for as long as three years following their births.

Jesus' rebuke provided a basis for the children's continuing praise and temporarily stifled the leaders' criticism. It also declared His deity since Jesus accepted praise reserved only for God. Moreover it reinforced the truth that the humble and childlike often perceive spiritual truth more clearly than the sophisticated, though they are often unaware of its full significance (cf. 19:13-15).

"The Magi' (2:1) and the centurion' (8:5) serve as foils for Israel: the faith of these Gentiles contrasts with the unbelief of Israel (2:1-12; 8:5-13). The two blind men' (9:27), the Canaanite woman' (15:22), the other two blind men' (20:30), and the children' in the temple (21:15) also serve as foils for Israel: these no-accounts' see and confess what Israel cannot, namely, that Jesus is its Davidic Messiah."⁷⁷⁸

21:17 Jesus' withdrawal to Bethany each evening during the festival season was probably for practical reasons. Jerusalem was full of pilgrims, and Jesus had friends in Bethany, namely Mary, Martha, and Lazarus.

Constable: Mat 21:18--23:1

C. Israel's rejection of her King 21:18-22:46

This section of Matthew's Gospel presents Israel's formal rejection of her Messiah. Jesus had made a formal presentation of Himself to the nation's populace and leadership in the messianic capital (21:1-17). Now Matthew recorded Israel's response.⁷⁷⁹

Constable: Mat 21:18-22

1. The sign of Jesus' rejection of Israel 21:18-22 (cf. Mark 11:12-14, 19-25; Luke 21:37-38)

The Triumphal Entry happened on Monday. The cursing of the fig tree took place on Tuesday, and the disciples' mention of its withering followed on Wednesday (cf. Mark 11:1-14).⁷⁸⁰

21:18-19 Jesus passed the lone fig tree somewhere between Bethany and Jerusalem.

"Fig leaves appear about the same time as the fruit or a little after [in April]. The green figs are edible, though sufficiently disagreeable as not usually to be eaten till June. Thus the leaves normally point to every prospect of fruit, even if not fully ripe. Sometimes, however, the green figs fall off and leave nothing but leaves."⁷⁸¹

The leaves on this tree suggested that it was bearing fruit, but it was not. Jesus saw an opportunity to teach His disciples an important truth using this tree as an object lesson. He cursed the tree to teach them the lesson, not because it failed to produce fruit.

Most interpreters of this pericope have seen Jesus' cursing of the fig tree as closely related to the context, namely the cleansing of the temple and Jesus' denunciation of Israel's leaders. Many see the fig tree as a symbol of the whole nation of Israel not bearing the fruit of repentance.⁷⁸² The problem with this view is that Jesus did not abandon Israel forever for rejecting Him (Rom. 11). A similar view takes the fig tree as representing the generation of Jews who rejected Jesus.⁷⁸³ God would judge them by withholding the kingdom from them. This is the best view from my viewpoint. A third view is that the fig tree illustrates a segment within Jesus' generation of Jews, namely the hypocrites within the nation who made a show of bearing fruit but did not (cf. 6:2, 5, 16; 7:5; 15:7; 22:18; 23:1-39).⁷⁸⁴ They were barren spiritually. These were the temple merchants and the chief priests and scribes but not the children or the blind and the lame. However, Jesus cursed the whole tree and nation, not just the parts in it that proved unfruitful.

The idea that Jesus cursed a helpless fig tree for no fault of its own has bothered some people. However, Jesus also cast demons out of people and into pigs that drowned in the sea (8:28-34). This really demonstrates Jesus' compassion for people as distinct from the animal and vegetable forms of life. Humankind was God's special creation, and Jesus' recognition of this superior form of life shows that He did not regard all life as equally valuable. In the destruction of the swine Jesus warned people of Satan's destructive power. In the cursing of the fig tree He warned them of God's judgment for unbelief.

"One of the Old Testament images of God's judgment on Israel was the picture of the land being unable to bear figs (Jer. 8:13; Mic. 7:1-6)."⁷⁸⁵

21:20-22 Mark separated the cursing of the tree and the disciples' discovery that it had withered by one day (Mark 11:13, 20). Matthew simply combined both events into one story without saying anything that would make Mark's account incompatible.

Jesus' response has led some commentators to conclude that what He was teaching with the cursing of the fig tree was simply the importance of faith, not God's judgment on Israel.⁷⁸⁶ However this seems unlikely to me in view of the preceding context and the symbolism of the fig tree. It seems to me that Jesus was teaching both lessons. The disciples' amazement that the fig tree had withered so quickly led Jesus to comment on that lesson but not on the other. He used the miracle to teach them a lesson on the power of believing prayer.

Jesus had exercised faith in God when He cursed the tree. God had rewarded Jesus' trust by killing the tree. Jesus pointed out that trust in God can have amazing consequences. The hyperbolic figure of casting a mountain into the sea was one that Jesus had used before to illustrate the power of faith (17:20). There His point was that even a little faith can accomplish great feats. Here His point was that His disciples should believe God rather than disbelieve Him. The disciples had been observing many doubters in those who did not believe that Jesus was the Messiah in spite of the evidence that God had given them. They themselves had struggled with doubt. Jesus was urging them to have full confidence in Him as the Messiah with the promise that that kind of faith can accomplish supernatural feats (cf. Acts 3:6-7).

". . . belief in the NT is never reduced to forcing oneself to believe' what he does not really believe. Instead, it is related to genuine trust in God and obedience to and discernment of his will . . ."⁷⁸⁷

Jesus may have been teaching a deeper lesson with His reference to the mountain cast into the sea. A mountain in the Bible sometimes stands for a kingdom (Ps. 30:7; Isa. 2:2; 41:15; Jer. 51:25; Dan. 2:35, 44; cf. Rev. 8:8; 16:20; 17:9). The sea likewise has the metaphorical meaning of the Gentile nations (Deut. 33:19; Ps. 72:8; 114:3, 5; Isa. 11:11; 60:5). Perhaps with this illustration Jesus was anticipating the coming of His kingdom that would destroy Gentile world dominion (cf. 6:10).

Verse 22 assumes what Jesus taught elsewhere about prayer, namely that God will grant the petitions of His people when they are in harmony with His will (6:9-13; 7:7-11; cf. John 14:13-14; 15:16; 16:23-24; 1 John 5:14-15). His point was that when we pray we should believe that God can do anything we request and that He will do what is consistent with His will and what He has promised to do.

Constable: Mat 21:23--22:15

2. Rejection by the chief priests and the elders 21:23-22:14 (cf. Mark 11:27-12:12; Luke 20:1-19)

The cursing of the fig tree happened as Jesus and the disciples walked from Bethany to Jerusalem on Tuesday. The disciples' exclamation about the withered tree and Jesus' lesson followed on Wednesday. Jesus and His disciples proceeded into Jerusalem where confrontations with three groups erupted in the temple courtyard that day.

Constable: Mat 21:23-27

The issue of authority 21:23-27

Israel's religious leaders approached Jesus asking that He show them His credentials authorizing Him to disrupt the buying and selling in the courtyard and to heal people.

"Two incidents about authority (21:23-27 and 22:41-46) serve as bookends' to three parables (21:28-22:14) and three controversial dialogues with the Pharisees and Herodians, the Sadducees, and the Pharisees (22:15-40)."⁷⁸⁸

21:23 Jesus taught in the temple courtyard or perhaps under one of the colonnades that surrounded it. The chief priests were high officials in the temple. At this time in Israel's history the Roman authorities appointed these leaders (cf. 2:4). They constituted part of the Sanhedrin, the ruling council in Judaism. The elders were evidently non-priests who represented leading families in Israel. They also had representation on the Sanhedrin.⁷⁸⁹ Matthew described these men in terms of their clerical status, not their party affiliation. His point was that these were high-ranking leaders of Israel.

They inquired about Jesus' authority to drive out the money changers and merchants, heal the sick, and teach the people. They were the people with authority to control what happened in the temple area. Authority (Gr. exousia) is the right, and the power that goes with the right, to do something.⁷⁹⁰ They wanted to know what authority Jesus had and who had given Him the authority to do what He did since they had not. The quality of Jesus' authority depended on its source.⁷⁹¹ Their question indicated their opposition to what He did.

"The real issue in the passage concerns not information about the authority of Jesus but the unbelief and unreceptivity of the Jewish leadership. The latter knew well enough that Jesus would have claimed divine authority for his doings in the temple area. Their question thus reflects not an inquisitive openness but an already established rejection of Jesus and the attempt to gain evidence that could later be used against him."⁷⁹²

21:24-26 Jesus responded to their question with one of His own. This was common rabbinic debate technique.⁷⁹³ By referring to John's baptism Jesus meant everything associated with his baptism, his whole message and ministry. Since John was Jesus' forerunner the leaders' response to John's ministry would answer their own question about Jesus' authority. If they said John's ministry was from heaven they would have had to acknowledge that Jesus' received His authority from God, since that is what John announced.⁷⁹⁴ If they said John's ministry was from men, lacking divine authentication, they knew the people would rise up against them because the people regarded John as a prophet from God. The leaders' refused to commit themselves knowing that whatever they said would have bad consequences for them.

Any honest seeker among the leaders would have understood and accepted Jesus' answer to the leaders' question. However most of the leaders simply wanted to get rid of Jesus having previously rejected Him. Jesus pointed out with His question that their rejection of Him grew out of an earlier rejection of John.

21:27 The leaders' equivocation gave Jesus a reason to refuse them a direct answer. Why did He not give them one? They had refused earlier revelation through John. Having refused that revelation they had no ground to ask for more. They were incompetent to judge Jesus' authority since they misunderstood the Old Testament and rejected the ministry of John. That was tragic since these were the men charged with evaluating the claims of those who said they spoke for God. They were ineffective spiritual leaders because they refused to judge fairly.⁷⁹⁵

Matthew used this confrontation over Jesus' authority to introduce three parables. He typically used events to introduce teaching in this Gospel. All three parables deal with these religious leaders.

Constable: Mat 21:28-32

The parable of the two sons 21:28-32

This first parable condemned the conduct of these leaders. It showed that they condemned themselves by judging Jesus as they did.

21:28 Jesus evidently launched into this parable immediately. His introductory question, unique in Matthew, continued the rabbinic dialogue. The first son was the older of the two (v. 30). The vineyard again referred to Israel in view of Old Testament usage (cf. 20:1-15).

21:29-31 The ancient Greek texts of these verses contain variations that have resulted in different translations. The NASB has the older son saying yes but doing nothing. The younger son says no but repents and goes. The younger son does the father's will. The NIV has the older son saying no but then repenting and going. The younger son says yes but does not go. The older son does the father's will. Probably the interpretation of the parable influenced early copyists. The better reading appears to be the one represented in the NASB.⁷⁹⁶

This is the first time Jesus applied one of His parables directly to Israel's leaders (v. 31). He introduced this application with His usual solemn introduction (cf. 5:16; et al.). Both the NASB and the NIV have translated the last verb in this sentence poorly. The Greek verb proago ("get into . . . before" or "entering . . . ahead of") here means "enter instead of."⁷⁹⁷

The tax gatherers and harlots were the dregs of Jewish society. Jesus undoubtedly shocked His listeners when He made this statement. The scum of society, though it originally said no to God, repented at the preaching of John and Jesus and thereby did God's will. Consequently these people would enter the kingdom (by resurrection). However the religious leaders affirmed their willingness to do God's will but refused to do so by rejecting Jesus. They would not enter the kingdom.

Note that Jesus described both groups as sons of the father in the parable. All the Jews, those with a privileged position and those with none, enjoyed being sons of God in the sense that God has chosen Israel as His son (cf. Hos. 11:1). The leaders could still believe in Jesus and enter the kingdom. Individual salvation was still possible even though national rejection was strong.

21:32 This verse links the parable with Jesus' earlier words about the leaders' response to John and His authority (vv. 23-27). John had come preaching what was right, the way of righteousness. Israel's leaders had not responded positively to his message. Even the repentance of Israel's most despised citizens did not change their minds. It should have.

Constable: Mat 21:33-46

The parable of the wicked tenant farmers 21:33-46

Jesus proceeded immediately to tell another parable. Luke wrote that Jesus addressed it to the crowds in the temple courtyard (Luke 20:9). The chief priests and elders continued to listen (vv. 45-46).

21:33-34 Jesus alluded to Isaiah 5:1-7 and Psalm 80:8-16 where the vineyard is Israel and the landowner God. The care the landowner took with his vineyard shows God's concern for Israel. He had a right to expect that it would be a fruitful vineyard and yield much fruit. The tenants to whom the landowner entrusted his vineyard represent Israel's leaders. The harvest time (lit. the season of the fruits) stands for the time when God could expect to obtain some reward for His investment in Israel. The slaves (Gr. douloi) are God's faithful servants the prophets.

21:35-37 Israel's leaders had beaten and killed various prophets (cf. 1 Kings 18:4, 13; 22:24; 2 Chron. 24:21-22; Jer. 20:1-2; 26:20-23; 37:15). Sending his son might seem foolhardy in view of the tenants' former behavior.⁷⁹⁸ However this act showed the landowner's patience and his hope that the tenants would respond properly to the representative with the greatest authority.

"The contrast is between what men would do and what God had done."⁷⁹⁹

21:38-40 Israel's leaders did not reject Jesus because they did not know who He was but because they refused to submit to His authority (23:37). Jesus had announced to His disciples that the Jewish leaders would kill Him (16:21; 17:23; 20:18). Now He announced this to the leaders themselves and the people.

21:41 The hearers who responded may have been the leaders, but since Jesus identified the guilty in the parable clearly, they were probably the people standing about listening. They easily anticipated God's action. He would depose the leaders and bring them to a miserable end. Then God would deliver the care of His vineyard to other slaves who would present the desired fruit at the appointed time. These refer to the prophets, apostles, and servants of God who would represent Him after Jesus' death, resurrection, and ascension.

21:42 Every time Jesus said, "Did you never read?" He was stressing that the Scriptures pointed to Him (cf. 12:3; 19:4; 21:16; Mark 12:10). Jesus changed the figure from a vineyard to a building. This quotation is from Psalm 118:22-23. It probably originally described David, Jesus' ancestor and type. All Israel's leaders including Samuel and Saul had originally rejected David, but God chose him and made him the capstone of the nation. Likewise God had chosen Israel, a nation that the other world leaders despised. However, God would make Israel the capstone of the nations when He established the kingdom.

Similarly in Jesus' day Israel's leaders had rejected after trial (Gr. apodokimazo) the Son of David, but God would make Him the capstone of His building. Jesus' history recapitulated the history of both Israel and David. Earthly leaders were rejecting Him, but God would exalt Him over all eventually. This reversal of fortunes is a phenomenon that onlookers marvel at as they observe it. Jesus made another strong messianic claim when He applied this passage to Himself.

21:43 This verse continues to explain the parable of the wicked tenant farmers. Because Israel's leaders had failed to produce the fruit God desired and had slain His Son, He would remove responsibility and privilege from them and give that to another "nation" or "people" (Gr. ethnei). What God did was transfer responsibility for preparing for the kingdom from Israel and give it to a different group, namely the church (cf. Acts 13:46; 18:5-6; Rom. 10:19; 1 Pet. 2:9).

"Matthew 21:43 could be the key verse in the entire argument of Matthew."⁸⁰⁰

The unusual term "kingdom of God" rather than Matthew's customary "kingdom of heaven" probably stresses the fact that the kingdom belongs to God, not the leaders of Israel.

Jesus did not mean that God would remove the kingdom from Israel forever (cf. Rom. 11:26-27). When Jesus returns to the earth and establishes His kingdom, Israel will have the most prominent position in it (Gen. 12; 15; 2 Sam. 7; Jer. 31).

"For the first time the King speaks openly and clearly to someone outside of the circle of the disciples about a new age. This is full proof that the kingdom was no longer near at hand."⁸⁰¹

21:44 The capstone, the top stone on a wall or parapet around a flat-roofed building, could and did become a stumbling block to some. Many Jews similarly tripped over Jesus' identity and plunged to their destruction. Likewise a capstone could fall on someone below and crush him or her. These are allusions to Isaiah 8:14-15 and Daniel 2:35, 44-45. Jesus was a dangerous person as well as God's chosen representative and the occupier of God's choice position in His building, Israel. Jesus was claiming to be the Judge; He would crush those on whom He fell.

21:45-46 The meaning of Jesus' words was clear to Israel's leaders who heard Him. Matthew probably described them as chief priests, mostly Sadducees, and Pharisees because these were the two leading parties within Judaism. Together these two groups stood for all the Jewish authorities who opposed Jesus.

Rather than fearing Jesus, whom they understood claimed to be the instrument of their final judgment, these leaders feared the multitudes whose power over them was much less. Rather than submitting to Him in belief, they tried to seize Him. Thus they precipitated the very situation that Jesus had warned them about, namely His death at their hands. Their actions confirm their rejection of Jesus and their consequent blindness.

College: Mat 21:1-46

MATTHEW 21

VI. CONFLICT IN JERUSALEM (21:1-25:46)

In the narrative block comprising 21:1-25:46 the earlier predictions about his fate in Jerusalem build to a climax, as Jesus' interaction with the Jewish leaders leads to an intensifying of conflict. Upon entering Jerusalem Jesus' provocative activities take place in the temple area (cf. 21:12, 14, 15, 23; 24:1). His healings of " the blind and the lame," coupled with the confessionary cries of the children (" hosanna to the Son of David" ), incite the " chief priests and teachers of the law" to become " indignant" at him (21:15). Although Jesus has been in conflict with the religious leaders earlier in the story, the ensuing conflict over his " authority" (21:24-27), followed by three stinging parables underscoring Israel's rebellion and hardness of heart, results in decided efforts to have him arrested and killed (21:45).

It appears that the religious leaders' initial strategy was to alienate Jesus from the favor of the " crowds" (cf. 21:46) by forcing him to take a side on contemporary controversial issues (22:15-48). Although 22:15-45 portrays several groups confronting Jesus with controversial questions, the exchanges are introduced with Matthew's observation that the Pharisaic agenda was " to trap him in his words" (22:15). Thus, as Kingsbury observes, the various groups together comprise " the whole gamut of Jewish officialdom." In the end, all of his opponents are reduced to silence (22:46), and are thus forced to withdraw from the scene. However, the reader will soon learn that their momentary retreat only culminates in a behind-the-scenes plot to arrest Jesus and have him put to death (26:3-5).

Once Jesus enters Jerusalem the narrative turns on how the Jerusalem authorities respond to the exhibition of Jesus' messianic credentials (21:1-17), and his subsequent authoritative teachings and affirmations concerning his identity (21:23-22:46). The refusal of Israel's religious leaders to accept Jesus' messianic status results in Jesus seizing the offensive by exposing and denouncing Pharisaic hypocrisy (23:1-39), and pronouncing apocalyptic doom over Jerusalem (24:1-34), followed by exhortations directed to the new people of God (24:36-25:46). The eschatological discourse becomes a warning to the community to " keep watch" (24:42; cf. 25:1-13), be " faithful and wise" (24:45; 25:14-30), and to continue in a ministry motivated by allegiance to Jesus (25:31-46). The entire section comprising 21:1-25:46 is united by Jesus' actions, debates, and teachings performed in the shadow of the temple as a challenge to Jerusalem concerning his identity.

A. JESUS' ENTRY INTO JERUSALEM (21:1-11)

Jesus' entry into Jerusalem and the subsequent " cleansing of the temple" (21:1-17) confront Jerusalem with a clear and public challenge concerning his messianic status. These two public acts are supplemented by another symbolic act, witnessed only by the disciples (cursing of the fig tree, 21:18-22), that prophetically underscores Israel's barrenness and the ultimate destruction of the temple. These events constitute the antecedent to the Jewish leader's question, " By what authority are you doing these things" (21:23). Together these symbolic prophetic acts constitute a deliberate and sustained question to Israel: " Who do you say I am?"

From 16:21 on Matthew has created a " suspense of anticipation," as Jesus' earlier predictions of his fate in Jerusalem (cf. 16:21; 17:22-23; 20:17-19) have prepared the reader to expect an escalation of conflict between Jesus and the religious leaders. Matthew is careful to delineate Jerusalem's rejection of Jesus as a refusal to accept their long-awaited Davidic Messiah. Jesus' entry into Jerusalem begins with 20:29-34 where two blind men acknowledge Jesus' Davidic messiahship and join Jesus' entourage in the final approach to Jerusalem. The entry into Jerusalem is dominated by Davidic overtones (21:1-11). The crowds from Galilee take up the petition of Psalm 118:25-26, and cry out with the acclamation, " Hosanna to the Son of David; Blessed is he who comes in the name of the Lord" (21:9). Later in the temple area the children repeat the shouts of the crowd, " Hosanna to the Son of David" (21:15). It is his messianic activity, coupled with the Davidic designation that serves as the background for the controversy that follows (21:23-22:34). In the end, Jesus reduces his opponents to silence by posing a question concerning the relationship of the Messiah to King David (22:41-46). Their failure to understand that Jesus is both David's Son and Lord assures that they will never perceive the basis or source of Jesus' authority. Jesus' transcendent messianic role completely shatters all earthly political ambitions popularly associated with the Davidic Messiah.

¹ As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, ² saying 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. ³ If anyone says anything to you, tell him that the Lord needs them, and he will send them right away."

⁴ This took place to fulfill what was spoken through the prophet:

⁵" Say to the Daughter of Zion,

'See, your king comes to you,

gentle and riding on a donkey,

on a colt, the foal of a donkey.'" ^a

⁶ The disciples went and did as Jesus had instructed them. ⁷ They brought the donkey and the colt, placed their cloaks on them, and Jesus sat on them. ⁸ A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. ⁹ The crowds that went ahead of him and those that followed shouted,

" Hosanna ^b to the Son of David!"

" Blessed is he who comes in the name of the Lord!" ^c

" Hosanna ^b in the highest!"

¹⁰ When Jesus entered Jerusalem, the whole city was stirred and asked, " Who is this?"

¹¹ The crowds answered, " This is Jesus, the prophet from Nazareth in Galilee."

^a 5 Zech. 9:9 ^b 9 A Hebrew expression meaning " Save!" which became an exclamation of praise; also in verse 15 ^c 9 Psalm 118:26

21:1-3. Jesus' entrance into Jerusalem marks an important transition from Jesus' Galilean ministry and the completion of his journey to Jerusalem (cf. 16:21; 19:1; 20:28, 29-34). On his approach to Jerusalem from Jericho, Jesus comes to Bethphage , evidently just outside of Jerusalem in the vicinity of the Mount of Olives . Since both Mark (11:1) and Luke (19:28) connect Bethphage to Bethany, the village just ahead to which Jesus sends two disciples was probably Bethany.

It is doubtful, as noted by France, that Jesus' instructions for obtaining a donkey were simply to secure transportation for the final two miles of his journey. Rather, it appears that Jesus intends to deliberately stage the manner of his entrance into Jerusalem in terms of the prophetic expectations of Zechariah 9:9. Thereby, his entrance becomes a prophetic act which implicitly makes a Christological statement. The focus of the account is upon the Lord's foreknowledge and sovereign awareness of his conformity to God's will as expressed in OT prophecies. Jesus not only knows that a donkey and a colt will be available for his service in the next village, he is also confident that any questions concerning the requisition of these animals will be fully satisfied merely by the explanation, the Lord needs them . Thus, with Jesus' authoritative command everything is put at his disposal for the orchestration of his entry into Jerusalem.

21:4-5. Matthew makes it clear by a fulfillment citation that Jesus' staging of events is calculated as a challenge to Jerusalem to receive her kingly Messiah. The citation comes from Zechariah 9:9, with possibly the opening line ( Say to the daughter of Zion ), drawn from Isaiah 62:11. The Zechariah citation is somewhat abridged by leaving out the line, " righteous and having salvation" (Zech 9:9), in order to keep the focus on Jesus' humble and peaceful entry into the city. Rather than an entry with all the trappings of power and militaristic overtones, Jesus enters Jerusalem on the foal of a donkey , thereby making a powerful statement concerning his nonpolitical purpose and character.

21:6-7. The disciples do as they have been instructed. They secure a donkey with her colt in perfect accord with the language of Zechariah (v. 5). It may be, as suggested by Morris that " the mother's presence would help to calm the colt being ridden for the first time, and in the middle of a noisy demonstration." There is no reason to think that Matthew intended his readers to imagine that Jesus rode both the mother and the colt into Jerusalem. The most natural antecedent for Jesus sat on them is the cloaks placed upon the animals. Although the mere fact that Jesus rode into town had definite royal and messianic implications, the use of a donkey is calculated to define his messianic intent in terms of humble service.

21:8. The crowds react by extending him honor and prestige due the extraordinary nature of his person. The garments and branches cover the ground " so that the feet of the ass do not even touch the soil or stones that ordinary people tread." This sort of " red carpet" treatment is reserved for only one who is " marked off as apart from and superior to ordinary human affairs and conditions." Jesus, in effect is escorted into the capital city in a manner befitting royalty. The actions of these Galilean pilgrims clearly constitute a challenge to the residents of Jerusalem to welcome Jesus as their Davidic Messiah.

21:9. The political implications of the event may be suggested by the waving of palm branches, recalling the action of the first Hanukkah, celebrating the cleansing of the temple from Seleucid control (see 2 Macc. 10:5-8). The crowds take up a petition based upon the Hallel-Psalm 118:25-26: " Hosanna to the son of David; Blessed is he who comes in the name of the Lord; Hosanna in the highest!" The term hosanna is a transliteration of the Hebrew an huyvwh ( hôšî'âh nâ', or Aramaic equivalent) originally meaning " please help or save." Although the term " became an exclamation of praise" (see NIV footnote) it nevertheless retained an element of urgency for help and divine assistance. Hence their shouts of adoration are mixed with nationalistic hopes of Jerusalem's liberation.

21:10-11. The commotion caused by the escorting of Jesus into Jerusalem resulted in the whole city being " shaken" (ejseivsqh, eseisthç, cf. 27:51). The reader will recall that when the Magi came looking for the King of the Jews all Jerusalem was " troubled" (2:3). When the residents of Jerusalem confront the crowds with the identity question, Who is this? , the crowds are consistent with their earlier appraisal that Jesus' identity is best understood in terms of " one of the prophets" (cf.16:14). While Jesus' ministry has prophetic significance, the reader knows that the crowds' assessment, though not false, fails to adequately communicate to the city Jesus' messianic significance. However, the conclusion of the crowds was sufficient to raise the concerns of Israel's leaders (cf. 21:26, 46) and is anticipatory of the prophetic manner in which Jesus confronts Jerusalem (21:12-16; 23:34). The reference to Nazareth reminds the reader of the humble, unlikely beginnings of one so highly esteemed (cf. 2:23). It is noteworthy that Jerusalem's residents do not join the crowds' confessionary welcome of Jesus to the Holy City.

B. DEMONSTRATION IN THE TEMPLE (21:12-17)

By directly combining the entry scene (21:1-11) with the temple incident (21:12-13; cf. Mark 11:1-19), Matthew further dramatizes the messianic implications of Jesus' activities in Jerusalem. Israel's Davidic Messiah, who is " greater than the temple" (12:6), upon entry into Jerusalem goes immediately to the temple and prophetically dramatizes the temple's inevitable destruction. His actions constitute an " acted parable of judgment," which will later be verbally reinforced (ch. 24). Moreover, the actions and teachings of Jesus associated with the temple constitute a stinging indictment of the entire ideology connected to the temple cult. Borg succinctly summarizes the importance of the temple for first century Judaism:

As the place of God's presence, a sign of Israel's election, and the sole locus of the cult where atonement was made for sins and impurity, it was an institution substantive to the definition and existence of Israel. Representing for most Jews " the nexus between heaven and earth," the axis mundi by which the holy was connected to the earth, its proper operation was essential for the holiness of the land. As the center of holiness, it needed to be protected from defilement.

Is it any wonder that Jesus' entry into Jerusalem and his prophetic denunciation of the temple gave rise to questions regarding his identity (21:10) and authority (21:23)? The religious leaders respond with " indignation" (21:15), and later Jesus' prediction concerning the temple's destruction becomes a charge at his trial (26:61), and a taunt during his crucifixion (27:40). His disrupting of temple operations was reflective of a prophetic indignation that repudiated the nationalistic pride and false sense of security entrusted in the temple as a place of salvation and hope.

¹² Jesus entered the temple area 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,' ^a but you are making it a 'den of robbers.' ^b"

¹⁴ The blind and the lame came to him at the temple, and he healed them. ¹⁵ But when the chief priests and the teachers of the law saw the wonderful things he did and the children shouting in the temple area, " 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 have ordained praise' ^c ?"

¹⁷ And he left them and went out of the city to Bethany, where he spent the night.

^a 13 Isaiah 56:7 ^b 13 Jer. 7:11 ^c 16 Psalm 8:2

21:12. Jesus' activities associated with the temple probably took place in one of the outer courts, most likely the court of the Gentiles. It was not the mere presence of the money changers and the buying and selling of sacrificial animals that provoked Jesus' outrage. As noted by France, " The market performed a useful and indeed necessary role in providing the animals needed for sacrifice by those who traveled from a distance [cf. John 2:14; m. Seqalim 1:3; 2:4], the Syrian currency [cf. Exod 30:11-14] which was required for temple dues (see on 17:24), and the market's location in the Court of the Gentiles was sanctioned by priestly authorities." In this author's view, there is also nothing in the text to suggest that Jesus was provoked by dishonest business practices or profiteering. After all, both the " buyers and sellers" were driven out of the courtyard. Jesus' actions were not primarily an attempt to reform temple proceedings, since he knew that the future destruction of the temple was not far off. Instead, it can be viewed as a symbolic act foreshadowing its destruction. With the removal of those buying and selling, and the scattering of the money changers, Jesus had in effect symbolized the end of the temple as a place of sacrifice. As Wright observes, " Without the Temple-tax the regular daily sacrifice could not be supplied. Without the right money, individual worshipers could not purchase their animal sacrifices. Without animals, sacrifice could not be offered. Without sacrifice the Temple had lost its whole raison d'être ."

21:13. Jesus justifies his action by a composite citation from Scripture. The reference to the temple as a house of prayer comes from Isaiah 56 ( v. 7), which affirms God's ultimate intention that the temple be open to all, including foreigners and eunuchs, if they are willing to keep his covenant. The characterization of the temple precincts as a den of robbers comes from Jeremiah's sermon denouncing Israel's desecration of the temple's holy function (7:1-11). In spite of Israel's corruption and unrighteous behavior, the people nevertheless entertained an unrealistic trust in the temple as a safe haven guaranteeing their protection and security. However, Jeremiah warns, " Do not trust in deceptive words and say, 'This is the temple of the LORD, the temple of the LORD, the temple of the LORD'" (7:4). As a result of their corruption the temple is to be destroyed (7:14).

Jesus' indictment of the temple as a den of robbers is intended to draw attention to the same abuses that Jeremiah condemned. The reference to " buying and selling' possibly has nothing to do with the business practices of those buying and selling in the outer courts of the temple. The term translated " robber" (lh/stw'n, lçstôn) is consistently used " throughout the Septuagint, apocrypha, New Testament and Josephus" as " one who killed and destroyed while plundering, not simply one who covertly thieved without violence . . . " The " den" of these bandits refers to the place where they retreat for refuge after having committed their criminal acts. By calling the temple a den of robbers Jesus is indirectly condemning an attitude that views the temple as a place of nationalistic security and safe haven, no matter the violence associated with its cultic propagation. The ideology associated with the temple has resulted in the temple becoming a fortress, promoting nationalistic pride and exclusivism. Jesus' actions undermine any confidence that one might place in the temple's sacrificial system by boldly foreshadowing God's judgment upon it.

21:14. After Jesus' prophetic acts with respect to the temple, Jesus heals the blind and the lame who come to him in the temple area. As noted earlier (see chs. 8-9) the blind and the lame were not allowed access to the sanctuary of God's presence (cf. Lev 21:17-23; 2 Sam 5:8; m. Hagiga 1:1). But they came to one " greater than the temple," who mediates the very presence of God (cf. 1:23), and are healed from those defects that prohibited full participation with the people of God. The temple and its sacrificial system could only stigmatize and exclude those not meeting the various purity stipulations.

21:15-16. Jesus' acceptance of those considered " outcasts," along with the presence of children who persistently call attention to Jesus' Davidic Sonship by picking up on the shout of the crowd (" Hosanna to the Son of David" ), results in the Jewish leaders becoming " indignant" (hjganavkthsan, çganaktçsan). Children, therefore, perceive the reality of Jesus' messianic status, while Israel's leaders are only aroused to anger by such a proposal. They seem to expect Jesus to silence the children in view of the implications of their shouts. Instead, Jesus chides them for their failure to seriously consider the language of Psalm 8:3 (LXX). As children respond spontaneously in praise of God's creation, so these children appropriately offer their praise of Jesus as the Son of David.

21:17. As was customary during the Passover, pilgrims sought accommodations in nearby villages. Jesus spends the night in Bethany, probably at the house of his friends Mary, Martha, and their brother Lazarus. Although the words he left them mark the transition to Bethany, it may also signal the fundamental break between Jesus and Israel's religious leaders.

C. THE FIG TREE (21:18-22)

¹⁸ Early in the morning, as he was on his way back to the city, he was hungry. ¹⁹ Seeing 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.

²⁰ When the disciples saw this, they were amazed. " How did the fig tree wither so quickly?" they asked.

²¹ Jesus replied, " I tell you the truth, 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. ²² If you believe, you will receive whatever you ask for in prayer."

The fig tree episode follows the temple cleansing and forcefully dramatizes God's judgment upon barren Israel. Jesus' actions should not be seen as a mere temper tantrum or a petty vindictive outburst. The prophetic symbolism of the barren fig tree is intended to reinforce the impending judgment of God upon unfruitful Israel.

21:18-19. After spending the night in Bethany, on his way back to Jerusalem, Jesus encounters a fig tree that had all the appearances of yielding fruit (i.e., the presence of leaves). In spite of appearances, the fig tree was fruitless, and Jesus uses the occasion to dramatize a parable of judgment. Jesus has come to Jerusalem seeking fruit, and finding none, the temple is therefore doomed to destruction. The withering of the fig tree is therefore a prophetic sign of the future destruction of Israel's most important sacred shrine.

21:20-22. The disciples appear to be more amazed with the immediate impact of Jesus' words on the fig tree than they were about the meaning of the event. Although Jesus' subsequent teachings about the power of faith may seem unrelated to the point of the fig tree cursing, Jesus' explanation for the withering of the fig tree highlights the importance of a complete loyalty and commitment to God. Jesus' fidelity to God is proven true by his symbolic actions regarding the fig tree, while the destruction of the temple clearly demonstrates Israel's lack of faithfulness. It follows that Jesus is not suggesting that faith guarantees the reception of anything one may desire. The promise necessarily assumes a commitment to the will of God, and a willingness to forgo individual rights for the sake of the purposes of God. Jesus is the paradigm par excellence of what it means to " have faith and not doubt."

D. THE AUTHORITY QUESTION (21:23-27)

²³ Jesus 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?"

²⁴ Jesus replied, " I will also ask you one question. If you answer me, I will tell you by what authority I am doing these things. ²⁵ John's baptism - where did it come from? Was it from heaven, or from men?"

They discussed it among themselves and said, " If we say, 'From heaven,' he will ask, 'Then why didn't you believe him?' ²⁶ But if we say, 'From men' - we are afraid of the people, for they all hold that John was a prophet."

²⁷ So they answered Jesus, " We don't know."

Then he said, " Neither will I tell you by what authority I am doing these things.

In the controversial exchanges comprising 21:23-22:46 the Jewish leaders are confronted with decisive indications concerning Jesus' identity and the contours of his mission. Fundamental in the discussion is the question regarding the source and the basis of Jesus' authority (21:23). While Jesus does refuse a direct response to their question regarding his authority, the three parables that follow (21:28-22:14) do address their question indirectly, in terms of God's saving presence being realized in his own person and ministry.

21:23. When Jesus returns to the temple courts he is confronted by representatives of the Sanhedrin (i.e., chief priests and elders ), who interrogate him regarding the basis of his authority for doing these things (tau'ta, tauta , i.e., his activities in connection with the temple), and the source of such authority. They understand that such actions necessitate authorization from a superior source. Yet, Jesus has no formal training or priestly credentials that might lend support to his teachings and actions in the temple courts. Of course, any claim of divine authorization would only fuel their hostility and be interpreted as blasphemous.

21:24-26. Instead of responding directly to their question, Jesus counters with a question of his own, designed to expose their insincere motives behind their original question. Since the ministry of John is in continuity with his own, their assessment of John's authority would have a direct bearing on how his own authority should be construed. There are only two alternatives concerning authorization for John's baptism: from heaven or from men . Jesus' counter question is intended to show that these religious leaders are not really concerned with establishing whether heaven has authorized certain actions or not. As their subsequent deliberations indicate, they are more concerned with their own agenda, and with the possibility of losing credibility with the crowd, than in acknowledging heaven's authority.

21:27. The fact that their fear of the people takes precedence over their fear of heaven (i.e., God) shows conclusively that their own authority is of a mere human origin. Furthermore, their response ( We don't know ), is indicative of their refusal to honestly face the fallacy of their own position. At the least, their claim of ignorance undermines their own claim of competency for determining what is from God and what is of mere human origin. Jesus therefore refuses to indulge their deceitful and manipulative tactics. By their refusal to take a position regarding the authority of John, they have completely undermined their own ability to properly assess the authority by which Jesus acts.

E. PARABLE OF THE TWO SONS (21:28-32)

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, " I tell you the truth, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. ³² For 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.

The religious leaders, being " outsiders" (cf. 13:11-17), are now addressed in parabolic speech (21:28-22:14). A series of three parables clearly indicts Israel's leadership for their rebellion, obstinate unbelief, and failure to be responsive to the gracious favor of God.

21:28-29. In the first parable (21:28-32) Jesus invites his hearers (i.e., the religious leaders) to consider the different responses of two sons to their father's request to work in the vineyard. Contrary to typical Palestinian family life, the first son directly opposes his father's will by an unqualified refusal to obey (lit., " I do not will . . . " ). Eventually, the son changes his mind and obediently goes to work in the vineyard.

21:30-31. With the second son, the response to the father's instructions is just the opposite. Initially, the second son responds positively to the father's will, even assuring his compliance in terms of respect ( I will, sir ). However, in the end his actions do not match his words. The second son fails to follow through on his promise. Jesus then asks the hearers for their assessment of the two sons: Which of the two did what his father wanted? They correctly respond the first , and thus the stage is set for an unexpected application of the parable to the contemporary situation.

21:32. The religious leaders are represented by the second son, who formerly said " yes" to God's will, but in the end was not responsive to it. This becomes evident by their refusal to believe John who came to show the way of righteousness . They saw but they did not repent and believe . In contrast, the tax collectors and the prostitutes recognized his authority as " from heaven," and therefore will enjoy the blessings of the kingdom. This radical reversal of fortunes must have come as both shocking and offensive to a religious establishment that prided itself in its pursuit of piety and strict adherence to the demand of God. But while Israel's leaders remained obstinately unresponsive to the message of John, those deemed as notorious sinners (i.e., tax collectors and prostitutes) responded with faith and repentance. The religious leaders will therefore be supplanted by despised sinners whose only virtue appears to be that they believed John and heeded his call for repentance. In their desperate condition they knew themselves to be in need of God's grace, and they eagerly responded when divine favor was offered. On the other hand, Israel's leaders seemed to rely on their pious claims and legal maneuvering as evidence of God's favor. However, in the end, such can never take the place of genuine faith and a life transformed by the call of God.

F. PARABLE OF THE TENANTS (21:33-46)

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 went away on a journey. ³⁴ When 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. ³⁶ Then he sent other servants to them, more than the first time, and the tenants treated them the same way. ³⁷ Last 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.' ³⁹ So 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."

⁴² Jesus said to them, " Have you never read in the Scriptures:

" 'The stone the builders rejected

has become the capstone ^a ;

the Lord has done this,

and it is marvelous in our eyes' ^b ?

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. ⁴⁴ He who falls on this stone will be broken to pieces, but he on whom it falls will be crushed." ^c

⁴⁵ When the chief priests and the Pharisees heard Jesus' parables, they knew he was talking about them. ⁴⁶ They looked for a way to arrest him, but they were afraid of the crowd because the people held that he was a prophet.

^a 42 Or cornerstone ^b 42 Psalm 118:22,23 ^c 44 Some manuscripts do not have verse 44.

The next parable builds on the previous one by portraying Jesus as the " son" who is the culmination (" last of all he sent his son," v. 37) of God's redemptive activity in the midst of his people. The parable highlights Israel's history as one of rebellion and consistent opposition to the will of God. Israel's leaders have aligned themselves with a long history of rebellion and rejection of God's servants. In the end, their rejection of God's Son, who climaxes the sequence of authoritative embassies sent by the Father, results in their rejection and replacement by another " people" (e[qnei, ethnei ) who will be fruitful (v. 43).

21:33-34. Jesus' parable of the tenants draws on realistic events in first century Palestinian life. The description of the landowner's preparation and personal investment in his new vineyard ( wall , winepress , and watch tower ) clearly indicates a sacrificial investment in the vineyard. When the landowner plants and rents out the vineyard to tenants, he fully expects to benefit from the productivity of the vineyard. Not only is the sequence of events common in everyday life in Palestine; the language is clearly reminiscent of Isaiah 5:1-7 (and possibly Psalm 80). The vineyard is a symbol of God's relationship to Israel, and the wall, winepress, and tower " underline the care and protection God has lavished on his vineyard, Israel." The departure of the landowner on a journey builds on the tension that often developed between an absentee landowner and the tenants put in charge of a field. The time depicted by the absence of the landowner corresponds to the time after Israel had entered into covenant agreement with God and was left to carry out his will. The harvest time depicts a time of accountability, when the tenants are expected to repay that owed the landlord. So at the time of the harvest the landowner sends his servants to collect the proceeds from the vineyard that rightfully belong to him.

21:35-37. The servants sent by the landowner are brutally treated by the tenants: they beat one, killed another, and stoned a third . The treatment of the servants recalls the way that Israel responded to prophets that God had sent to the people (cf. 1 Kgs 18:13; 22:24-27; 2 Kgs 6:31; 21:16; 2 Chr 24:19-22; 16:15-16; Neh 9:26; Jer 7:25-26; 37:15; 44:4; cf. also Matt 23:34). Although two groups of servants are sent, they are all treated with impunity. The landowner, last of all resolved to send his son , being confident that his son will surely not receive the same treatment but would be extended the same respect as he himself. On the one hand, the mission of the son is the same as the servants, to collect fruit for the landowner. However, the superiority of the son is emphasized by the fact that his coming was of a completely different order (u{steron, hysteron ), and with greater expectation: they will respect my son (cf. 3:17; 17:5).

21:38-39. The tenants interpret the coming of the son as an opportunity to seize the vineyard as their own, once they have eliminated the rightful heir. Evidently, they perceived the presence of the heir as an indication that the landowner was dead, and thus his son had come to take his rightful possession. They may have assumed that by killing the son nothing stood between them and full ownership of the vineyard. Thus with calloused disregard for the rightful heir they brutally murder the landowner's son and lay claim to the vineyard.

21:40-41. In a manner reminiscent of the trap that Nathan set for David by his story of the ewe lamb (2 Sam 12:1-15), so Jesus' opponents are now forced to face their guilt by responding to a question calculated to be self-indicting. Jesus asks them what the owner of the vineyard should do in response to the actions of the evil tenants. They respond with the suggestion that a just course of action would be to inflict punishment upon the evil tenants and to find new tenants for his vineyard who will produce the seasonal crops. As in 21:31, the response of the religious leaders is self-incriminating and a pronouncement of their own condemnation.

21:42. To drive home the point Jesus cites from Psalm 118, originally a " song of thanksgiving for military victory," and usually sung by pilgrims in Jesus' day while going to the temple. Originally, the stone the builders rejected referred to Israel, but Jesus applies the imagery to himself. He is the " stone" discarded by the builders. The stone imagery becomes very " important in the apologetic of the early church" (see esp. 1 Pet 2:4-8; Acts 4:12). The stone rejected is identified as the capstone of the structure, and hence pivotal of the solidity of the entire building. Perhaps Jesus intends to allude to the inevitable downfall of the temple, because of the rejection of such an important foundational stone, i.e., himself. The stone imagery also implies Jesus' vindication by the building of a new temple composed of a new people of God. Such a turn of events will indeed be marvelous in our eyes .

21:43. Jesus is emphatic that Israel's leaders have forfeited their privilege of experiencing God's saving presence (=kingdom), and now God's blessings are extended to a new people composed of all ethnic groups, comprising a new, holy nation under the sovereign rule of God (cf. 1 Peter 2:9). It would seem that such language has its fulfillment in the appearance of the church.

21:44. Although the UBS Greek text enclosed verse 44 within brackets, indicating their view that the verse is " an accretion to the text," the textual evidence for its inclusion is strong, and therefore the text should probably be accepted as authentic. The text functions as a sober warning of the dire consequences of not taking the stone seriously. With allusions to Isaiah 8:14-15 and Daniel 2:35, Jesus warns that whether we stumble over the stone (Isa 8:14-15) or are crushed by the stone (Dan 2:44) the results are one's destruction, so the hearer ignores the stone at his own peril.

21:45-46. Although Jesus' language is parabolic, the religious leaders caught the force of Jesus' words. Ironically, their response sets in motion the very situation portrayed in the parable. Their intentions are only temporarily thwarted by their fear of the crowd, because, like John, they revered him as a prophet (cf. 16:14; 21:10). If their sinister plot is to come to fruition, they must find a way to discredit him before the crowds. To this end they will eventually turn their attention (22:15-40).

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 21:1-17

CV.
JESUS' TRIUMPHAL ENTRY INTO JERUSALEM.
(From Bethany to Jerusalem and back, Sunday, April 2, A. D. 30.)
^aMATT. XXI. 1-12, 14-17; ^bMARK XI. 1-11; ^cLUKE XIX. 29-44; ^dJOHN XII. 12-19.

   ^c29 And  ^d12 On the morrow [after the feast in the house of Simon the leper] cit came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet,  ^a1 And when they came nigh unto [572] Jerusalem, and came unto Bethphage unto {bat} athe mount of Olives [The name, Bethphage, is said to mean house of figs, but the derivation is disputed. Canon Cook and others think that the region on the eastern slope of Olivet was called Bethphage, and that Bethany was located in it. If it was a village, all trace of it has long since vanished, and it is not worth while to give the guesses and surmises of commentators as to its location. But it was evidently near Bethany], then Jesus sent {bsendeth} two of his {cthe} disciples,  ^b2 and saith {^a2 saying} unto them, ^cGo your way into the village [probably Bethphage, for Jesus started from Bethany] athat is over against you, band straightway as ye enter into it, aye shall find an ass tied, and a colt btied, awith her: bwhereon no man ever sat; loose him, {athem,} band bring him. {athem} unto me. [Numerous Scripture references show that the ass was held in high estimation in the East. The sons of the judges used them, and David's mule was used at the coronation of Solomon (Jdg 10:4, 1Ki 1:33). It is specifically stated that no man had ever sat upon this colt, for if the colt had been used by men it would have been unfit for sacred purposes -- Num 19:2, Deu 21:3, 1Sa 6:7.]  3 And if any one say aught unto you,  31; ^cAnd if any one ask you, {bsay unto you,} Why do ye this? ^cWhy do ye loose him? thus shall ye say, The Lord hath need of him. {athem;} band straightway he will send him. {athem.} bback hither. [The owner of the ass was no doubt a disciple or well-wisher of Jesus, and therefore readily consented to respond to the Master's need. Such a well-wisher might readily be found in a multitude ready to lay their garments in the road to honor Christ. The words "send him back" are usually construed to be a promise on the part of Christ that he would return the colt when through with him. But such a promise seems rather out of keeping with the dignity of the occasion. We prefer to construe the words as referring to the movements of Christ's two messengers from the neighborhood of Bethany to Bethphage and back again, or to a backward [573] movement along the caravan's line of march.]  ^a4 Now this is come to pass, that it might be fulfilled which was spoken through the prophet, saying,  5 Tell ye the daughter of Zion [the poetical name for the city of Jerusalem], Behold, thy King cometh unto thee, Meek, and riding upon an ass, And upon a colt the foal of an ass. [The prophecy is a combination of Isa 62:11, Zec 9:9. This is the only instance in which Jesus rode. He entered in meekness, for the ass was a symbol of peace as the horse was of war (Job 39:19-25), but there was nothing degrading about riding such a beast. The Eastern ass is smaller, but livelier, and better framed than the specimens found in our country. They constituted a chief asset in the property of the wealthy -- Gen 12:16, Gen 30:43, Job 42:12, 1Ch 27:30, 1Ki 1:38.]  6 And the disciples {cthey} that were sent away, aand did even as Jesus appointed them, cand found even as he had said unto them ba colt tied at the door without in the open street [the streets being narrow, one would very seldom see an ass tied in one]; and they loose him.  ^c33 And as they were loosing the colt, bcertain of them that stood there cthe owners thereof said unto them, Why loose ye the colt? ^bWhat do ye, loosing the colt?  6 And they said unto them even as Jesus had said: and they let them go.  7 And they bring {abrought} the ass, and the colt, {chim} bunto Jesus, aand put on them their garments [The garments were the loose cloaks worn over the tunics or shirts. This cloak survives in the abba or hyke of the modern Arab. The unbroken colt would of course have no saddle, and these loyal disciples lent their cloaks to supply the deficiency, and to do Jesus royal honor. Compare the enthronement of Jehu (2Ki 9:13). They prepared both beasts, not knowing which he would choose to ride]; cand they threw {bcast} ctheir garments upon the colt, and set Jesus thereon. aand he sat thereon. {bupon him.} da great multitude that had come to the feast, when they heard that Jesus was coming to [574] Jerusalem,  13 took the branches of the palm trees, and went forth to meet him [Palm-trees were never abundant in Palestine, but there were many around Jericho, through which city these Galilean pilgrims had so recently come. They were date palms, the leaves of which were often ten feet in length. They are now comparatively rare, but are found in the plains of Philistia. The palm branch is emblematic of triumph and victory -- Lev 23:40, Rev 7:9; I. Macc. xiii. 51; II. Macc. x. 7], and cried out, Hosanna: Blessed is he that cometh in the name of the Lord, even the King of Israel [The shouting appears to have been started by those who came out of Jerusalem; it is evident, therefore, that the apostles who were approaching the city with Jesus had nothing to do with inciting this praise.]  14 And Jesus having found a young ass, sat thereon; as it is written,  15 Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass's colt.  16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. [The apostles were not conscious that the prophecies were being fulfilled nor did they understand that Jesus was approaching a heavenly rather than an earthly coronation. But after Jesus was glorified, their understandings were spiritually illuminated (Joh 16:13). They not only remembered the prophecy, but saw in what sense it was that Jesus was king, and how badly mistaken they had been when they expected him to antagonize the Romans. The greatness of her king would have removed all cause for fear if Jerusalem had but accepted him.]  17 The multitude therefore that was with him when he called Lazarus out of the tomb, and raised him from the dead, bare witness. [The two parts of the miracle -- the calling and the raising -- are both mentioned as alike impressive, sublime, and wonderful.]  18 For this cause also the multitude went and met him, for that they heard that he had done this sign. [It is evident from this that the testimony of those who [575] witnessed the raising of Lazarus had enthused the pilgrims in Jerusalem and had sent a large band of them forth charged with that ardent admiration which produced the shouting of the triumphal entry.]  19 The Pharisees therefore said among themselves, Behold how ye prevail nothing: lo, the world is gone after him. [Again, as at Joh 11:47-49, we notice the self-confessed impotency of the Pharisees, but the Sadducees, under the determined and more resolute leadership of Caiaphas, did not participate in this despair. The Pharisees speak of the world as if its acquisition by Jesus was their loss.]  ^c36 And as he went, athe most part of the multitude {bmany} [Matthew would have us know that the demonstration was no small affair, but was well-nigh universal. Josephus estimates that the number present at one passover was three million, or about one-half the population of Judæa and Galilee. The language of the Pharisees in 1Co 1:26.]  ^c37 And as he was now drawing nigh, even at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen [John has shown us just above that the raising of Lazarus was most prominent in their thoughts];  ^a9 The multitudes that went before him, and that followed [Jesus approached the city leading a multitude of pilgrims, and we have seen from John's account above that another multitude came out of the city to meet him: Jesus approached the city between two great multitudes.] cried, saying, ^bHosanna [This is the Greek form or spelling of two Hebrew words, Hoshiah-na, which means, Save now, or, Save, I pray, na being a particle of entreaty added to imperatives. The two words are taken from Psa 118:25, which was recognized as the Messianic Psalm. The shout "Hosanna" was customarily used at the feast of the tabernacles and the other festivals. It was a shout of exaltation about equivalent to "Salvation"]; ^aHosanna to the Son of David [see Psa 118:26]; cblessed is the King that cometh in the name of the Lord:  ^b10 blessed is the kingdom that cometh, the kingdom of our father David: cpeace in heaven, and glory in the highest. ^aHosanna in the highest. [This phrase is taken to mean in the highest degree or highest strains or in the highest heavens. It is likely they were calling upon heaven to participate in glorifying and to ratify their shouts of salvation. The Evangelists give us the various cries of the multitude, for they did not all cry one thing. The cries, if seriously construed, were a fore-recognition of the Messiahship of Jesus, but popular cries are soon caught up and are as fickle as the impulses which beget them. But the public recognition of the Messiahship of Jesus gave [577] weight to the accusation made by Simon Peter on the day of Pentecost that they had slain the Messiah -- Act 2:36. Comp. Act 3:14, Act 3:15.]  ^c39 And some of the Pharisees from the multitude [not a committee sent from Jerusalem for that purpose] said unto him, Teacher, rebuke thy disciples. [It is possible that these may have been moved with an honest fear that the enthusiasm of the people would call down the vengeance of the Romans (Joh 11:48), but it is more likely that they were prompted solely by envy.]  40 And he answered and said, I tell you that, if these shall hold their peace, the stones will cry out. [The expression is probably proverbial (Hab 2:11). The meaning is that the occasion of the great King's visit to his city (Mat 5:35) was so momentous that, if man withheld his praise, inanimate nature would lend its acclamations.]  41 And when he drew nigh, he saw the city and wept over it,  42 saying, If thou hadst known in this day, even thou, the things which belong unto peace! but now they are hid from thine eyes. [The summit of Olivet is two hundred feet higher than the nearest part of the city of Jerusalem and a hundred feet higher than its farthest part, so that the Lord looked upon the whole of it as one looks upon an open book. As he looked upon it he realized the difference between what his coming might mean to it and what it did mean to it; between the love and gratitude which his coming should have incited and the hatred and violence which it did incite; between the forgiveness, blessing and peace which he desired to bring it and the judgment, wrath and destruction which were coming upon it. The vision of it all excited strong emotion, and the verb used does not indicate silent tears, but audible sobbing and lamentation. The day then passing was among the last before the crucifixion, which would present to the Jews a strong motive for repentance. Had Jerusalem hearkened unto Jesus then, he would have saved her from that self-exaltation which proved her ruin. But bigotry and prejudice blinded her eyes.]  43 For the days shall come upon thee, when thine enemies shall cast up a bank about thee, and compass thee round, [578] and keep thee in on every side. [from where Jesus then stood he could see the houses which were to be thrown down, he could locate the embankments which would be built, and he could trace almost every foot of the line of the wall by which Titus in his anger girdled the city when his embankments were burned -- Jos. Wars V. 6. 2, 11. 4-6, 12. 1, 2],  44 and shall dash thee to the ground, and thy children within thee [the city is figuratively spoken of as a mother, and her citizens as her children]; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. [The term "visitation" usually refers to a season of judgment, but here, as elsewhere also (Exo 4:31), it means a season of grace. To not leave one stone upon another is a proverbial expression descriptive of a complete demotion, but in the overthrow of Jerusalem it was well-nigh literally fulfilled. Thus, while the people rejoiced in the present triumph, the prophetic eye and ear of our Lord beheld the judgments which were coming upon the city, heard the bitter cry of the starved defenders during the siege, the screams of the crucified left to perish upon their crosses after its capture, all ending in the final silence of desolation when not one stone was left upon another.]  ^b11 And he entered into Jerusalem [his route led him down the steep face of Olivet, past Gethsemane, across the stone bridge which spans the Kedron, and up the slope of Moriah to the eastern gate of the city],  ^a10 And when he was come into Jerusalem, all the city was stirred, saying, Who is this?  11 And the multitude said, This is the prophet Jesus, from Nazareth of Galilee.  12 And Jesus entered into the temple of God [here Matthew tells of the cleansing of the temple, which evidently occurred the next day],  14 And the blind and the lame came to him in the temple; and he healed them.  15 But when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased,  16 and said unto him, Hearest thou what [579] these say? And Jesus saith unto them, Yea; did ye never read [Psa 8:2 as rendered by the LXX.], Out of the mouth of babes and sucklings thou hast perfected praise? [Matthew mingles this scene with events which apparently occurred on Monday, but the enthusiasm and the Hosanna cry evidently belonged to the triumphant Sunday. The presence of our Lord in the temple should, indeed, have been heralded with joy, for as that was the day in which the paschal lamb was presented and set apart, it was fitting that Christ our passover should be presented there amidst rejoicing.] band when he had looked round about upon all things, it being now eventide. [a general expression covering the period both before and after sunset], ahe left them, and went forth out of the city bunto Bethany with the twelve aand lodged there. [Having inspected the temple as his Father's house, Jesus withdrew from it, for in the present state of rancor which fermented within his enemies it was not safe for him to spend the night within Jerusalem.]

[FFG 572-580]

McGarvey: Mat 21:12-19

CVI.
BARREN FIG-TREE. TEMPLE CLEANSED.
(Road from Bethany and Jerusalem. Monday, April 4, A. D. 30.)
^aMATT. XXI. 18, 19, 12, 13; ^bMARK XI. 12-18; ^cLUKE XIX. 45-48.

   ^b12 And  ^a18 Now bon the morrow [on the Monday following the triumphal entry], ain the morning bwhen they were come out from Bethany, aas he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our Lord's hunger implies that of the disciples also.]  19 And seeing a fig tree by the way side, bafar off having leaves, ahe came to it, bif haply he might find anything thereon: and when he came to it, [580] he afound nothing but leaves only; bfor it was not the season of figs. [Two varieties of figs are common in Palestine. The bicura or boccore, an early fig with large green leaves and with fruit which ripens in May or June, and sometimes earlier near Jerusalem. Thomson found ripe fruit of this variety as early as May in the mountains of Lebanon, a hundred fifty miles north of Jerusalem, and Professor Post, of Beyrut, states that fig-trees there have fruit formed as early as February, which is fully ripe in April. The second variety is the summer fig or kermus. This ripens its main crop in August, but its later fruitage often hangs on all winter when the weather is mild, dropping off when the new spring leaves come. As the fruit usually appears before the leaves, the leaves were a promise that fruit might be found, and the fruit, though not perfectly ripe, is considered edible when the leaves are developed. Though it was too early for fruit, it was also too early for leaves. The tree evidently had an unusually favorable position. It seemed to vaunt itself by being in advance of the other trees, and to challenge the wayfarer to come and refresh himself.]  14 And he answered and said {asaith} unto it, Let there be no fruit from thee henceforward for ever. ^bNo man eat fruit of thee henceforward for ever. And his disciples heard it. ^aAnd immediately the fig tree withered away. [The disciples did not pause to watch the effect of Christ's words upon the tree. But from the degree to which it had shriveled when they saw it next day it became evident to them that it had begun to wither as soon as Christ had finished uttering its sentence. Our Lord here performed a miracle of judgment unlike any other of his wonderful works. The reader can hardly fail to note how perfectly this fig-tree, in its separation from the other trees, its showy pretensions, its barrenness of results and its judgment typifies the Jewish people. In fact, Christ's treatment of it appears in some respects to be a visible and practical application of the principles which he had formerly set forth in a parable (Luk 13:6-9). But we must not too confidently make such an application of the parable since Jesus himself gave [581] no hint that he intended us so to apply it.]  ^b15 And they come to Jerusalem: and he entered into the temple, and began to cast out aall them that sold band them that bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold the doves [three years before, Jesus had thus cleansed the temple at the first passover of his ministry, for an account of which see Mat 12:29, Luk 17:31. The LXX. uses it as equivalent to "instruments of war" at Deu 1:41, and to "vestments" at Deu 22:5.]  17 And he taught, and said {asaith}  ^c46 Saying unto them, It is written [the prophecy cited is a combination of Isa 56:7, Jer 7:11], {^bIs it not written,} ^cAnd my house shall be {bshall be called} a house of prayer for all the nations? but ye have made {aye make} it a den of robbers. [The caves in certain sections of Palestine have been immemorially infested with robbers, and Jesus, because of the injustice of extortion practiced by the merchants, likens the polluted temple to such a den. The dickering and chafing and market talk were probably not unlike the grumbling and quarreling of thieves as they divide the booty.]  ^b18 And the chief priests and the scribes heard it, and sought how they might destroy him: for they feared him,  ^c47 And he was teaching daily in the temple. But the chief priests and the scribes and the principal men of the people sought to destroy him:  48 and they could not find what they might do; for the people all hung upon him, listening bfor all the people was astonished at his teaching. [Overawed by the magnitude [582] of the popular demonstration made on Sunday, the Jewish rulers feared to attempt any violent measures in dealing with Jesus. But they neglected no opportunity by appeals to Jesus himself, by treacherous questions, etc., to divert the popular favor from the Lord that they might put him to death.]

[FFG 580-583]

McGarvey: Mat 21:20-22

CVII.
FINDING THE FIG-TREE WITHERED.
(Road from Bethany to Jerusalem, Tuesday, April 4, A. D. 30.)
^aMATT. XXI. 20-22; ^bMARK XI. 19-25; ^cLUKE XXI. 37, 38.

    ^c37 And every day he was teaching in the temple [he was there Sunday, Monday and Tuesday, but he seems to have spent Wednesday and Thursday in Bethany]; and every night {bevening} he went forth out out of the city. cand lodged in the mount that is called Olivet. [As Bethany was on the Mount of Olives, this statement leaves us free to suppose that he spent his nights there, but it is not likely that he retired to any one house or place continuously, for had he done so the rulers could easily have ascertained his whereabouts and arrested him.]  38 And all the people came early in the morning to him in the temple, to hear him. [The enthusiasm of the triumphal entry did not die out in a day: Jesus was still the center of observation.]  ^b20 And as they passed by in the morning, they saw the fig tree withered away from the roots. [It was completely withered -- dead root and branch. We have observed before, Jam 4:2, Jam 4:3), or which it is unwise for us to seek (2Co 12:7-9), nor must we selfishly run counter to the will of God (Luk 22:42, 1Jo 5:14, 1Jo 5:15), nor must we expect that God shall perform a miracle for us, for miracles have ceased -- in short, we [584] must pray to God in full remembrance of the relationship between us, we must consider that he is the Ruler and we his subjects, and are not to think for one moment that by faith we can alter this eternal, unchangeable relation. The disciples whom Jesus addressed were very soon to enter upon a task which would seem to them as difficult as the removal of mountains. The license and immorality of paganism, and the bigotry and prejudice of Judaism, would seem insurmountable obstacles in their pathway to success. They needed to be assured that the power of faith was superior to all these adverse forces, and that the judgments of God could accomplish in a moment changes which apparently could not be wrought out in the tedious course of years. As we to-day look back upon this promise of Christ we can see that the mountains then standing have, indeed, been removed; and that which seemed vigorous and flourishing has been blasted in a day.]  ^b25 And whensoever ye stand [a customary attitude -- Luk 18:13] praying, forgive, if ye have aught against any one; that your Father also who is in heaven may forgive you your trespasses. [Forgiveness has already been enjoined (see pp. 253, 254). Here our Lord emphasizes the need of forgiveness because he had just performed a miracle of judgment, and he wished his disciples to understand that they must not exercise their miraculous gifts with a vengeful, unforgiving spirit. They must suffer evil and not retaliate with miracles of judgment.] [585]

[FFG 583-585]

McGarvey: Mat 21:23-27

CVIII.
IN REPLY TO THE QUESTIONS AS TO HIS AUTHORITY,
JESUS GIVES THE THIRD GREAT GROUP OF PARABLES.
(In the Court of the Temple. Tuesday, April 4, A. D. 30.)
Subdivision A.
INTRODUCTION
^aMATT. XXI. 23-27; ^bMARK XI. 27-33; ^cLUKE XX. 1-8.

   ^c1 And it came to pass, on one of the days, bthey [Jesus and the disciples] come again to Jerusalem:  ^a23 And when he was come into the temple, band as he was walking in the temple [The large outer court of the temple, known as the court of the Gentiles, was thronged during the feasts, and was no doubt the part selected by Jesus and his apostles when they taught or preached in the temple. We thrice find them on that side of it where Solomon's porch was located -- Joh 10:23, Act 3:11, Act 5:23], cas he was teaching the people and preaching the gospel [viz.: "the time is fulfilled, and the kingdom of God is at hand: repent ye" -- Mar 1:15], there came upon him {bcome aunto him} bthe chief priests and the scribes, and {cwith} the elders; {aof the people} [the Sanhedrin (see Joh 10:24.]  ^a24 And Jesus answered and said unto them, ^cI also will ask you a {aone} question, which if ye tell me, band answer me, ^aI likewise will tell you by what authority I do these things.  25 The baptism of John, whence was it? ^bWas it from heaven, or from men? answer me. [The question which Jesus asked was intimately and inseparably connected with the question which they had asked. Jesus, of course, did not derive his authority from John the Baptist, but John had testified plainly to the Messiahship of Jesus, and had, in no uncertain terms, designated Jesus as immeasurably greater than himself. Now, if the Pharisees admitted that John was a heaven-sent messenger or witness (of which fact his baptism was propounded as a test, since it was a religious ordinance introduced on his authority), then John had already answered the Sanhedrin that Jesus derived his authority from his Messiahship, and hence, all that the Sanhedrin had to do to satisfy their minds was simply to believe John. But if, on the other hand, the Pharisees rejected John's pretensions and claims as a heaven-sent messenger in the face of the almost universal popular conviction, then what was there for Jesus to present his claims to so blind, bigoted, and unreasoning a body?]  31 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, aunto us, Why then did ye not believe him? [When he testified to the Messiahship of Jesus (Joh 1:7, Joh 1:15, Joh 1:34, Joh 3:26-36, Joh 10:40-42). The Sanhedrin could not admit that the messenger was heaven-sent and yet deny his testimony.]  26 But if we shall {bshould we} say, From men -- call the people will stone us: awe fear the multitude; for all hold John as a prophet. cfor they are persuaded that John was a prophet. bthey feared the people: for all verily held John to be a prophet.  33 And they answered [587] Jesus cthat they knew not whence it was. aand said, {bsay,} We know not. [It should be noted in their consultation there was no effort either to ascertain or to speak the truth. The question as to whether John really was or was not a prophet was in no sense the subject of their investigation. They were merely deciding what to say. They were seeking for the most expedient answer, and as neither truthful answer was expedient, they resolved to falsely deny any knowledge of the case. Men of such brazen dishonesty could not be dealt with openly and fairly as could sincere seekers after truth.] And Jesus, aalso said {bsaith} unto them, Neither tell I you by what authority I do these things. [Their spoken lie was, "We know not," but their inward and true answer was, "We will not tell," and Jesus answered the suppressed truth saying, "Neither tell I." How readily the subtle minds of the Jewish people would justify Jesus in thus declining to submit the question of his authority to judges who at that very moment publicly confessed their inability to even hazard an opinion, much less render a decision, as to the authority of John the Baptist, who claims were in popular estimation so obvious. It was plain that however well these men might judge human credentials, the divine testimonials of a prophet or of the Messiah were above their carnal sphere. Thus Jesus put his enemies to confusion in the first of man conflicts of that perilous Tuesday. But we may well imagine that they were rendered more bitter by the evidence of a wisdom so much beyond any which they possessed.]

[FFG 586-588]

McGarvey: Mat 21:28-32

CVIII.
IN REPLY TO THE QUESTIONS AS TO HIS AUTHORITY,
JESUS GIVES THE THIRD GREAT GROUP OF PARABLES.
(In the Court of the Temple. Tuesday, April 4, A. D. 30.)
Subdivision B.
PARABLE OF THE TWO SONS.
^aMATT. XXI. 28-32.

   ^a28 But what think ye? [By these words Jesus put them on notice that he was about to propound something which would require an answer, and therefore demanding the [588] strictest attention.] A man had two sons [the two sons stand for the Jewish rulers and the Jewish common people]; and he came to the first, and said, Son, go work to-day in the vineyard.  29 And he answered and said, I will not: but afterward he repented himself, and went. [The common people made no special pretension to religious excellence, and the rulers regarded them as very careless about the will or law of their Father, God, and made disparaging contrasts between their own conduct and that of the people (Joh 7:48, Joh 7:49). But this very same common people repented and did the will of God when they heard the preaching of John the Baptist -- Mat 3:5, Mat 3:6.]  30 And he came to the second [the rulers], and said likewise. And he answered and said, I go, sir: and went not. [The rulers, though all the while professing to be very zealous for the will of God, utterly refused to enter the kingdom or to work therein as God bade them to by the voice of John the Baptist -- Mat 3:7-9.]  31 Which of the two did the will of his father? They say, The first. [They gave the true answer and did not perceive that in so doing they confirmed a parable which condemned themselves.] Jesus saith unto them, Verily I say unto you, that the publicans and the harlots [the very worst representatives of the common people] go into the kingdom of God before you. [Rather than you.]  32 For John came to you in the way of righteousness [The term "righteousness," as Plumptre observes, seems used in a half-technical sense, as expecting the aspect of righteousness which the Pharisees themselves recognized (Mat 6:1), and which includes, as its three great elements, the almsgiving, fasting, and prayer that were so conspicuous both in the life and the teaching of the Baptist. Surely they could have presented its demands in a form more acceptable to the Jewish rulers], and ye believed him not: but the publicans and the harlots believed him: and ye, when ye saw it, did not even repent yourselves afterward, that ye might believe him. [The parable of this subdivision is [589] the outgrowth of the preceding subdivision. These rulers had demanded that Jesus show his authority for his assumption of right as teacher, prophet, etc. The parable is an indirect response to this demand, as if Jesus said, "It is in vain for me to tell you that I act under the authority of the Father, for despite all your great profession to the contrary, you really and actually, in your persistent rejection of another (the Baptist), who also acted under it, repudiate utterly his authority; though in so doing you see yourselves condemned by the conduct of even the publicans and harlots, who have felt the force of the Father's authority, and have repentantly obeyed it." The situation must have given great force to the parable; for the rulers in their private conversation had just admitted to each other that the people recognized and obeyed the divine authority of John, while they, the rulers, rejected it.]

[FFG 588-590]

McGarvey: Mat 21:33-46

CVIII.
IN REPLY TO THE QUESTIONS AS TO HIS AUTHORITY,
JESUS GIVES THE THIRD GREAT GROUP OF PARABLES.
(In the Court of the Temple. Tuesday, April 4, A. D. 30.)
Subdivision C.
PARABLE OF THE WICKED HUSBANDMEN.
^aMATT. XXI. 33-46; ^bMARK XII. 1-12; ^cLUKE XX. 9-19.

   ^b1 And he began to speak unto them cthe people [not the rulers] bin parables. {cthis parable:}  ^a33 Hear another parable: There was a man that was a householder [this party represents God], who planted a vineyard [this represents the Hebrew nationality], and set a hedge about it, and digged a bpit for the awinepress in it [The winepress consisted of two tub-shaped cavities dug in the rock at different levels, the upper being connected with the lower by an orifice cut through from its bottom. Grapes were placed in the upper cavity, or trough, and were trodden by foot. The juice thus squeezed from them ran through the orifice to the trough below, from which it was taken and stored in leather bottles until it fermented and formed wine], and built a tower [a place where watchmen could be stationed to protect the vineyard from thieves as the grapes ripened for the vintage], and let it out to husbandmen [the rulers are here [590] represented; and the rental was, as usual, a part of the fruits], and went into another country. cfor a long time. [Jesus frequently refers to this withdrawal of the visible presence of God from the world, always bringing out the point that the withdrawal tests faithfulness. God had come down upon Mt. Sinai, given the law and established the Hebrew nation, after which he had withdrawn. That had indeed been a long time ago; and for four hundred years before the appearance of John the Baptist, God had not even sent a messenger to demand fruit. Some think the hedge refers to the manner in which Palestine was protected by sea and desert and mountain, but the hedge and the winepress and the tower are mere parabolic drapery, for every man who planted a vineyard did all three.]  ^a34 And when {cat} the season aof the fruits drew near, che sent unto the husbandmen a servant, {ahis servants} i. e., the prophets] cthat they should give him {bthat he might receive ato receive from the husbandmen} of the {ahis} bfruits of the vineyard. [Luk 3:8 -- He expected the children of Israel to bring forth joy, love, peace, and all the other goodly fruit of a godly life. And he looked to those in authority to bring forth such results, and the prophets were sent to the rulers to encourage them to do this.]  3 And {cbut} the husbandmen btook him, and beat him, and sent him away empty,  4 And again he sent unto them cyet another servant: him also they beat, bwounded in his head, and handled shamefully. cand sent him away empty.  ^b5 And he sent cyet banother; ca third: and him also they wounded, band him they killed: cand cast him forth. band many others; beating some, and killing some.  ^a35 And the husbandmen took his servants, and beat one, and killed another, and stoned another.  36 Again, he sent other servants more than the first: and they did unto them in like manner. [For the treatment of the prophets, see such passages as 1Ki 18:13, 1Ki 22:24-27, 2Ki 6:31, 2Ch 24:19-22, 2Ch 36:15, 2Ch 36:16. For a summary of the treatment of the prophets or messengers of God, [591] see Heb 11:35-38.]  37 But  ^b6 He had yet one, a beloved son: aafterward bhe sent him last unto them,  ^c13 And the lord of the vineyard said, {bsaying,} ^cWhat shall I do? [Isa 5:4.] I will send my beloved son; it may be they will reverence him. ^bThey will reverence my son. [The lord of the vineyard was thoroughly perplexed. The conduct of his husbandmen was outrageous beyond all expectation. He had no better servants to send them unless his only son should take upon him the form of a servant and visit them (Phi 2:5-8). Being tender and forgiving, and unwilling to resort to extreme measures, the lord of the vineyard resolved to thus send his son, feeling sure that the son would represent the person, authority and rights of the father so much better than any other messenger (Heb 1:1-5, Heb 2:1-3), that it would be well-nigh impossible for the husbandmen to fail of reverence towards him. In striking contrast, however, with this expectation of the Father, the rulers, or the husbandmen, had just now harshly demanded of the Son that he tell by what authority he did anything in the vineyard.]  ^a38 But the {bthose} ahusbandmen, when they saw {chim} athe son, cthey reasoned one with another, asaid among themselves, {csaying,} ^aThis is the heir; come, let us kill him, and take his inheritance. cthat the inheritance may be ours. band the inheritance shall be ours. [In thus bringing the story down to the immediate present, and stating a counsel which his enemies had just spoken privately in each other's ears, Jesus must have startled them greatly. He showed them, too, that those things which made them deem it necessary to kill him were the very things which proved his heirship. They regarded the Jewish nation as their property, and they were plotting to kill Jesus that they might withhold it from him (Joh 12:19, Joh 11:47-50). That men might hope by such high-handed lawlessness to obtain a title to a vineyard seems incredible to us who have always been familiar with the even-balanced justice of constitutional government; but in the East the looseness of governments, the selfish apathy and lack [592] of public spirit among the people, and the corrupt bribe-receiving habits of the judges makes our Lord's picture even to this day, though rather exceptional, still true to life. At this point Jesus turns from history to prophecy.]  8 And they took him,  ^c15 And they cast him forth out of the vineyard, and killed him. [After two intervening days the Jews would fulfill this detail by thrusting Jesus outside the walls of Jerusalem and crucifying him there.]  ^a40 When therefore the lord of the vineyard shall come, what will he do unto those husbandmen?  41 They say unto him, He will miserably destroy those miserable men, and will let out the vineyard unto other husbandmen, who shall render him the fruits in their seasons.  ^c16 [Jesus said] He will come and destroy these {bthe} husbandmen, and will give the vineyard unto others. ^cAnd when they heard it, they said, God forbid. [Part of the multitude, hearing only the story, pronounced unhesitatingly the judgment which ought to be inflicted upon such evil-doers, and Jesus confirmed their judgment. But others, perceiving the meaning underlying the parable, shrank from accepting what would otherwise have been to them a very proper ending, and said, Mee genoito, which means literally, Be it not so, and which might properly be paraphrased by our emphatic "Never!" but which the revisers in translating have, with small warrant, seen fit to paraphrase by using the semi-profane expression, "God forbid." There are fourteen such mistranslations in the epistles of Paul according to the King James version and only one of them (Gal 6:14) is corrected in the Revised version. In defense of these translations it is asserted that the phrase is an idiomatic invocation of the Deity, but the case can not be made out, since the Deity is not addressed.]  17 But he looked upon them [Thus emphasizing the fact that they had repudiated a most just decree. His look, doubtless, resembled that of a parent surprised at the outspoken rebellion of his children], and  ^a42 Jesus saith {csaid,} aunto them, ^cWhat then is this that is written,  ^b10 Have ye not read even this scripture: ^aDid ye never [593] read in the scriptures, ^cThe stone which the builders rejected, The same was made the head of the corner? ^aThis was from the Lord, And it is marvellous in our eyes? [The quotation is from Psa 118:22, Psa 118:23, which is here by Jesus applied as a prophecy to the Pharisees, who, in their treatment of him, were like unskilled builders who reject the very corner-stone of the building which they seek to erect. The Pharisees were eager enough in their desire to set up a Messianic kingdom, but were so blindly foolish that they did not see that this kingdom could not be set up unless it rested upon Christ Jesus, its corner-stone. They blundered in constructing their theory of the coming kingdom, and could find no room for one such as Jesus in it.]  43 Therefore say I unto you, The kingdom of God shall be taken from you, and shall be given to a nation bringing forth the fruits thereof.  44 And he {^c18 Every one} athat falleth on this {cthat} astone shall be broken to pieces: but on whomsoever it shall fall, it will scatter him as dust. [The stone, of course, represents Jesus, and the two fallings set forth his passive and active state. In the day when he passively submitted to be judged, those who condemned him were broken (Mat 27:3-5, Luk 23:48, Act 2:37); but in the great day when he himself becomes the acting party and calls his enemies to judgment, they shall prefer, and pray, that a mountain fall upon them -- Rev 6:15-17.]  45 And when the chief priests and Pharisees,  ^c19 And the scribes aheard his parables, they csought to lay hands on him in that very hour, bfor they perceived that he aspake of them. bspake the {cthis} parable against them.  ^a46 And when they sought to lay hands on him, cthey feared the people: {bmultitude; amultitudes,} because they took him for a prophet. band they left him, and went away. [Despite the warning which Jesus gave them that they were killing the Son and would reap the consequences, and despite the fact that he showed that the Psalm which the people had used so recently with regard to him foretold a great rejection which would prove to be a [594] mistake, yet the rulers persisted in their evil intention to take his life, and were only restrained by fear of the people, many of whom were Galilæans, men of rugged courage, ready to draw swords on Jesus' behalf. Since they could neither arrest nor answer him, they withdrew as a committee, but returned again in the person of their spies.]

[FFG 590-595]

Lapide: Mat 21:1-22

1-46

CHAPTER 21

And when they were come nigh, &c. Mark has (Mar 11:1), "And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, He sendeth forth two of His disciples," and Luke adds (Luk 19:29), "And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, He sent two of His disciples." But Mark and Luke are speaking generally, because Bethphage, Jerusalem, and Bethany are all nigh to each other. For coming to particulars it is clear from S. John (Joh 12:1, Joh 12:12) that on the preceding Sabbath Christ supped, and passed the night at Bethany, and on the following day, or Palm Sunday, He came nearer to Jerusalem, that is to say, to Bethphage, and from thence sent His disciples to fetch the ass with her colt. For Bethphage was nearer to Jerusalem. Whence from Bethany through Bethphage, the Mount of Olives and the valley of Jehoshaphat was the road to Jerusalem. The valley of Jehoshaphat is close to Jerusalem. The brook Kedron flows through it. After this valley you come to the mount of Olives, then to the village of Bethphage, and then to Bethany.

Bethphage, in Hebrew, means the house of the mouth, or, at the mouth of the valley. Beth is a house, phe, the mouth, ge, a valley. For this village of Bethphage was seated at the foot of Mount Olivet, in a sort of cleft, or as it were mouth of the hill. Again this village was situated, as we may say, at the mouth, or entrance of the valley of Jehoshaphat. And this entrance is extremely narrow, as you come from Bethphage into the valley, and so on through the golden gate to the Temple. Whence it is very probable, as Jansen and Adrichomius say, that Bethphage was a village of the priests, in which lambs, goats, and oxen were kept ready for the temple sacrifices. Thus from Bethphage the priests were wont to fetch the paschal lambs, and other victims to the temple. From this cause too, when Christ willed to be brought in triumph from Bethphage through the golden gate unto Jerusalem, He would show that He was the Lamb which taketh away the sins of the world, prefigured by the paschal lambs.

Again, He wished in His triumphal entry to pass through the valley of Jehoshaphat, in order to intimate, that in that same valley He will, in the day of Judgment, pass His tremendous judgment upon all men. Now therefore He rides through the valley in triumph to Jerusalem, as her Lord and King, and, thus, as it were, takes possession of His kingdom, which He will bring to a glorious consummation in the Day of Judgment. It is as if He said, "Acknowledge Me, 0 ye Jews, to be your Messiah, believe and obey Me, that in the day of Judgment, which I will accomplish in this valley, I may award you Heaven. But if ye persist in your unbelief, I shall adjudge you to hell. Wherefore also, I come from Bethany, where a few days since I raised up Lazarus from the dead, which ye have all seen and wondered at, that by it, and My other miracles ye may know that I am your Messiah, the Saviour of the world."

Then Jesus sent, &c.  S. Hilary, Bede, and the Gloss think that these two were Peter and Philip; but Origen and Theophylact think they were Peter and Paul—that is, typically, in such sort that the two who were sent represented Peter and Paul; the one, who was about to be the Apostle of the Jews, the other, who was to become the Apostle of the Gentiles. For Paul was not as yet converted to Christ. With greater probability, Jansen thinks these two were Peter and John: for soon after this Christ sent them to prepare the paschal lamb. But nothing is certain.

Saying, &c. Greek, είς κώμην κατένατι ύμω̃ν, i.e., into the village which is opposite to you. From whence it is plain that it is not Jerusalem which is meant, as Lyra thinks, but either Bethphage, as Jansen supposes, or some village opposite to Bethphage, as Adrichomius thinks. For Christ had already come to Bethphage, as I have said in verse 1; unless you prefer to understand when He came to Bethphage, when He was coming to or approaching Bethany .

And straightway ye shall find, &c. Christ here beheld things absent, the ass and her colt, as though they were present. He surely made them known to His Apostles by the gift of prophecy, which His Divinity bestowed upon His humanity. Thus He here gave a proof of His Divinity.

Hear how blessed Peter Damian tropologically applies all the circumstances of this journey to the conversion of a sinner. ( Hom in Dom. Palm.) "Bethphage is interpreted to mean, the house of the mouth ; and it is the understanding of the priests, by which confession is meant. Thither the Lord cometh, because He kindles the heart to make confession. The castle (as the Latin has instead of village ), which is opposite to the Lord and His disciples, is a mind obstinately bent upon its own will. The two disciples who are sent to it are Hope and Fear. The ass and her colt tied are Humility and Simplicity. For the mind of such a person sometimes knows what humility and simplicity are, and how he ought to live humbly and simply. But he, as it were, binds them, and sets them aside, when he is not willing to live accordingly. This man fear terrifies, when he draws back from evil, threatening him with torments. Hope comforts him if he repents, by the promise of rewards. By these two the mind is pricked. The ass and the colt are loosed, when meeting the Lord in the way to Bethphage, he confesses that he hath sinned, and promises that he will live humbly and simply for the time to come. And thus he who aforetime was a castle of the devil becomes Sion, the city of our strength. The Saviour is placed in it for a wall and a bulwark. The wall is humility, the bulwark is patience. Therefore, dearly beloved, let us go forth to meet the Lord at Bethphage, pricked with fear of punishment, and strengthened by the hope of heavenly life, confessing our sins with humility and simplicity, treading down the garments of our carnality, that the Lord may deign to sit upon us, and to bring us with Himself into the Heavenly Jerusalem."

And if any man, &c. The Lord: for I am indeed Messiah, the Lord and God of all things. Christ did not wish that the ass and her colt should be taken away against the owner's will. For as His Providence worketh mightily, so also sweetly. By the power of His Divinity He influenced their minds, so that they should assent to the Apostles loosing the ass, yea that they should co-operate with them.

Christ, Who for three years had always gone on foot, and thus, had traversed the whole of Judæa, wished to show that He was the King of Judæa, the Messiah, the Son of David. Therefore does He enter Jerusalem, which was the metropolis of Judæa, in regal pomp. But He is not carried on a horse with splendid trappings, or in a gilded chariot, with an accompanying multitude of noble knights, with trumpets sounding, resplendent in purple robes, as the kings of the earth are wont to do. But He is carried on an ass, to show that His kingdom is of another sort, spiritual and heavenly, and therefore meek and lowly, despising pomp. Nevertheless asses in Judæa are better and stronger than our asses, more like mules. The sons of princes were accustomed to ride on asses. (See Jdg 12:14.) "Christ," says Auctor Imperfecti, "sits upon the ass of tranquillity and peace, which is most patient to bear labours and burdens. You see not round about Him glittering swords, or the other ornaments of dreadful arms. But what do you see? leafy boughs, the tokens of affection. He came in meekness that he might not be dreaded because of His power, but that he might be loved for His gentleness."

All this was done, &c. The prophet, Zachariah . Tell ye the daughter of Sion. Some think these words are a quotation from Isa 62:11, as though Matthew put the quotation together from Isaiah and Zechariah. More simply, F. Lucas and others think Christ cited Zechariah only, but his meaning, not his exact words. Tell ye therefore the daughter of Sion is the same as, exult greatly (the Hebrew meod is very much ), 0 daughter of Sion, shout 0 daughter of Jerusalem, as Zechariah has (Zec 9:9), for thy King Messias is coming to thee to save thee. Zechariah is exhorting the citizens of Jerusalem to receive with eagerness their Messiah and Saviour riding on an ass.

Observe: Jerusalem is called the daughter of Sion, either by synecdoche, in that from Sion, the higher part of the city, the whole was called Sion; or else by a metaphor, in that the city of Jerusalem, lying below Mount Sion, and protected by it, and reposing like a daughter on her mother's bosom, was called the daughter of Sion. Moreover by Jerusalem are to be understood the citizens and inhabitants of Jerusalem.

Mystically, these things are true in the Christian Church, which as Jerusalem and the daughter of Sion is the vision of peace, and therefore always rejoices with Christ.

Behold thy king, &c. Zechariah has, son of an ass, the Vulgate has subjugalis, under the yoke, because it bears the yoke of the man riding upon it.

I have explained the other things pertaining to this prophecy on Zec 9:9.

His disciples went, &c. The prompt obedience of the disciples should be remarked, which deserved the prompt compliance of the owner of the ass, so that he suffered his ass to be taken away together with her foal, as Christ had predicted. He doubted not that they would be brought back to him.

And they brought, &c. spread their clothes, Gr. ίμάτια, i.e., their cloaks, or outer garments, as it were in adornment. Placed Him thereon : many existing MSS. together with the Syriac have, He sat upon him, i.e., the colt. It is most probable that Christ sat both upon the ass as well as her colt in succession. First He made use of the ass, then of the colt. The colt perchance was not strong enough to bear a rider in the descent and ascent of the mountain: the ass was not so becoming for the entry into the city. But it was chiefly because of the mystery implied that He willed to make use of both the beasts, that he might signify that He should reign not over those only to whom He had been promised, i.e., the Jews, but over the two sorts of people of which the world is made up—the Jews, accustomed to the yoke of the Mosaic law, who were represented by the ass; and the Gentiles, living up to this time without the Law of God, and who were denoted by the colt. "For, as sinners," says Auctor Imperfecti, "are the horses of the devil, so are the saints said to be the horses of Christ, although Christ loves mild asses, rather than fierce and proud horses."

These disciples, together with the multitude, were inspired and acted upon by the Holy Ghost, or else by Christ's own Divinity to make the adornment of this royal pomp. They clothed the ass with their garments as with regal trappings; and they made Christ to sit thereon, that they might render Him homage as the Messiah, and inaugurate His reign as King of Jerusalem. Christ instigated and directed it all, that He might give an idea of His kingdom, united, however, with poverty and humility, for which reason he rode upon a despised and lowly ass.

Observe. Christ wished to adorn His royal entrance into Jerusalem with this unaccustomed pomp for various reasons. The first was that he might give an indication of His royal power and magnificence, because the Jews thought that He would come in such a manner, like another Solomon. Christ therefore presented Himself to them with this appearance of pomp, that they might not despise and reject Him as they had hitherto done. And yet He acted in such a manner as to show them that Messiah's kingdom was spiritual rather than temporal. And He willed that all these things should be foretold by Zechariah, lest the Jews should despise this King when He came without royal dignity. So S. Chrysostom and Eusebius ( lib. 8, demonst. c. 4). The second and accompanying reason was that Christ would present Himself to the Scribes and Pharisees in His royal entrance, that they might, as they ought to, be able to recognise Him by this means to be the Messiah, forasmuch as He had been so prophesied of by Zechariah. The third reason was, that He might correspond to the type of the Paschal Lamb. For it, on the tenth day of the first month, was brought with solemn pomp into the city, that it might be sacrificed on the fourteenth day. So Christ, as the Lamb of God, which taketh away the sins of the world, entered into Jerusalem on the tenth, or Palm Sunday. And He entered in pomp and with the auspicious acclamations of the multitude, forasmuch as He was certain of triumphing over death and sin and hell, and so made His triumph to precede His battle, and in triumph He entered on His contest.

The fourth reason was tropological— viz., that He might by this deed deride the world's glory; forasmuch as He knew that five days after He would be crucified by those by whom He had been honoured at this entry, and that those who were now crying out Hosanna to the Son of David would cry before Pilate's judgment-seat, Crucify Him, crucify Him ; and, therefore, that this city would be utterly destroyed by the Romans, under Titus. Wherefore, even in this joyful entry, foreseeing this, He wept, as Luke says (Luk 19:41). Again, He would teach that His kingdom consists in this life of suffering and the cross, and that we must not turn away from them, but embrace them and come to them with a joyful mind and with solemn pomp. Wherefore, the martyrs, as followers of Christ, went to their martyrdom as to a banquet—yea, to a kingdom and a triumph—with white robes, and attended with throngs of the faithful. Thus did S. Agatha, S. Cecilia, S. Agnes, S. Laurence, &c.

A great multitude, &c.; branches, of palms, olives, and other fruit trees, in which the Mount of Olives abounds, as S. Jerome says: for this multitude, not having carpets (which are accustomed to be laid down for royal progresses), laid down their garments for Christ, stripping themselves as a notable mark of their reverence for Him. These things happened on the twentieth of March; for in Palestine, which is a hot country, the trees are then in full leaf.

Tropologically. Remigius says: "The Lord came to Jerusalem sitting upon an ass, because He presides over the holy Church and the faithful soul, and rules it in this life, and afterwards introduces it to the vision of the celestial country. The Apostles and other Doctors placed their garments upon the ass, because they gave to the Gentiles the glory which they had received from Christ. But the multitude spread their garments in the way, because those of the circumcision who believed despised the glory which they had from the Law. And they cut down branches from the trees, because they received testimonies from the prophets, who flourished, as it were, from Christ, the Tree. Or the multitude which strawed their garments in the way signifies the martyrs, who gave their bodies, the garments of their souls, to martyrdom for the sake of Christ. Or they who tame their bodies by abstinence are signified. But they who cut down branches from the trees are those who search for the sayings and examples of the holy Fathers, for the salvation of themselves and of their children."

But the multitudes which went before, &c. S. John (Joh 12:12) says On the morrow—i.e., Palm Sunday, or the day after the Sabbath, on which Jesus had come to Bethany—"much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet Him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord"—that is, Messias, whom, as the Divine king, we have been expecting for so many thousand years. The multitude went out to meet Him with palms, as a conqueror, because formerly victors in the games were crowned with palms. Thus the Church expounds when, in the Benediction of Palms, she chants thus: "Therefore the branches of palms anticipate the triumph over the king of death; the sprays of olives verily, as it were, cry aloud that the spiritual anointing has come. For even then that blessed multitude of people understood that it was prefigured that the Redeemer, grieving for the misery of the human race, was about to fight with the prince of death for the life of the whole world, and to triumph by dying. Therefore they obediently rendered such services, which should set forth in Him both the triumphs of His victory and the riches of His mercy." For although the multitude did not know that in four days Christ was about to suffer upon the Cross, He knew it, and therefore He willed that this His triumph should be foreshown by the multitude with palms. And they brought Christ, as it were the Lamb which taketh away the sins of the world, who was to be offered for its salvation upon the following Friday. For although they were at this time ignorant of the mystery of which the paschal lambs were types and figures, God, who foreknows all things, ordained them for the glory of Christ. Zechariah had predicted them, and so had David (Psa 118:25, &c.); and therefore the Jews, who would not believe in Christ, were without excuse. All this bringing the paschal lamb to Jerusalem was done in accordance with the law (Exo 12:3-6), where the paschal lamb is ordered to be chosen on the tenth day of the first month. The tenth of Nisan fell that year on Palm Sunday, which was—according to our computation—that year the twentieth of March.

Hosanna. So the Egyptian and Arabic. The Syrian has Ouschano, the Ethiopic Husanna, the Persian Husiana. You will ask what is the meaning of Hosanna? 1  S. Hilary, on this passage, and from him S. Ambrose, think that Hosanna signifies the redemption of the house of David. But S. Jerorne ( Epist. ad. Dam.) shows that this is a mistake.

2.  S. Austin ( Tract. 51 in Joan.) thinks Hosanna is an interjection of joy and supplication, like well done! bravo!

3. Euthymius says Hosanna means praise, being derived from עז, hoz— i.e., strength, which the Vulgate and LXX sometimes translates praise— and חנה, chanah, i.e. grace. Whence also the Greeks represent Ho sanna by two words.

But I say with S. Jerome, Theophylact, Pagninus, Jansen, and others that Hosanna is compounded of הושע, hoscha, save, and נא na, i.e., I beseech. Hosanna is therefore, save, I beseech, or save now. Hoscanna has been changed into Hosanna for the sake of euphony.

There is an allusion to Psalm 11825-26, "Save me," though the word me is not in the Hebrew (for it seems to be not the voice of Christ but of the people praying for salvation from Christ), "0 Lord, send now prosperity. Blessed be He that cometh in the name of the Lord." Symmachus translates, "I beseech, 0 Lord, save me, I beseech." The Hebrew is, Anna Jehovah, hoscia na; anna Jehovah, hatslicha na, i.e., 0 Lord, save, I beseech; 0 Lord, prosper I beseech, our King David and his antitype, Messiah. Give him a happy beginning of his reign, a happier progress in it, and a most happy conclusion. Hosanna, then, is an acclamation to the new king of Israel, at his proclamation, as we say, God save the King.

Hence, too, we have in the same Psalm, "This is the day which the Lord hath made; we will rejoice and be glad in it" (ver. 24): and the reason is given in the two previous verses, "The stone which the builders refused is become the head stone of the corner. This is the Lord's doing; it is marvellous in our eyes." Where the Chaldee (paraphrase) applies it to David. David being first rejected, and afterwards made king, was, as it were, a corner stone, binding to himself Judah and Jerusalem, i.e., the two, as well as the ten tribes. Still better does S. Matthew explain it of Christ, thus, Christ being rejected by the Jews in life, and crucified in death, became the corner stone of the Church after His resurrection, as containing and connecting the whole edifice of the Church by uniting both Jews and Gentiles in the one bosom of His Church; and thus it is that we sing Hosanna unto Him.

Some think Hosanna was taken from the Feast of Tabernacles, when the Jews, rejoicing with boughs of trees, were wont frequently to cry Hosanna. And in prayers and litanies to God, the whole multitude used to respond with the same word, Hosanna, i.e., save us. As Christians in their litanies at each of the suffrages relating to pestilence, famine, war, and so on, respond, Good Lord, deliver us. Wherefore also the Jews were accustomed to call the boughs themselves Hosanna, as Angelus Caninius shows from the Chaldee, the Talmud, and Elias ( Tract. de nomin. Heb. c. 4). But this Hosanna of the Chaldee paraphrase and the Talmudists was subsequent to our Christian Hosanna, so that it was rather taken from ours than ours from theirs. Besides, the Hosanna of the Feast of Tabernacles was one of affliction and deprecation, but the Hosanna in this place of Christ was one of jubilation and triumph.

This multitude, therefore, broke forth by God's inspiration into this joyful shout of Hosanna, in honour of Christ, even as the children did in verse 15. Although the occasion of it was the remembrance of that great miracle, viz., the raising of Lazarus, which had been performed shortly before by Christ in Bethany, as is plain from Joh 11:15, and Joh 12:9, Joh 12:17.

To the Son of David : many of the ancients refer these words to the multitude, as if they asked for salvation from their own Messiah. Hosanna to the Son of David, i.e., our salvation is from the Son of David. Or, let salvation come to us from the Son of David. So Origen, S. Jerome, Bede, &c.

Others refer Son of David not to Hosanna, but to saying. They said to the Son of David, i.e., to Christ, Save me, who am thy people, 0 Son of David, i.e., Messiah, our King.

But I say that Hosanna to the Son of David, means the same thing as, Save, I beseech thee, Son of David. For so it should be rendered according to the Latin syntax. But the Greek interpreter, equally with the Latin, followed the Hebraism. For the Hebrew verb hoscha, save, is constructed with lamed, which is the sign of the dative case, and sometimes of the accusative. The multitude therefore besought God to save and prosper Messiah, that they might all be safe, and live happily under Him. Or still better and more simply, Hosanna to the Son of David, let that solemn Hosanna be made to Jesus sprung from David, whom we acknowledge to be the promised, and up to this time expected Son of David.*Let Him be, let Him happen, let Him be acclaimed unanimously by us. This is the voice and the acclamation of the people by the inspiration of the Holy Ghost, acknowledging Jesus as the Son of David, i.e., the Messiah, and congratulating Him, as it were entering upon the kingdom of His father David, the restoration of which by Him had been so long expected; in fine, praying for health, prosperity and all propitious things for Him from God, and joyfully promising the same to themselves through Him. For where Christ is called the Son of David, there there is reference to the restitution of David's kingdom. So Franciscus Lucas.

Moreover Caninius in the place already quoted from, thus expounds, Hosanna to the Son of David, i.e., in our hands we beat Hosannas, that is branches of palms, to the Son of David, that indeed we may honour Him as the King Messiah, and in triumph accompany Him as a victor and triumphing. Or, Hosanna to the Son of David, that is, cut ye down boughs, which as Hosanna ye may offer to the Son of David. As the Poet says, "Give ye lilies with full hands." But one thing was the Hosanna of the Feast of Tabernacles, namely like a certain Litany, another thing that of the crowd here by Hosanna to Christ, proclaiming and congratulating His triumph, as I have said a little before.

More plainly and fully you may say, that by the people it was here cried to Christ, Hosanna to the Son of David, meaning thus: "0 Lord save not only our Messiah, David's Son and Heir, but grant also to Him the power of saving all the faithful believing in Him, and subject unto Him, that Thy Divine salvation may be so abundantly derived from Thee to Christ that He may cause the same to emanate and flow forth unto us. For verbs of the conjugation Hiphil have a specially active force, whence they often signify a double action. Hosca therefore, i.e., save, signifies, save Christ, and at the same time cause that He should save His subjects, that in truth, even as He is called, so He may verily be Jesus, i.e., the Saviour of the World, For Jesus is derived from ישע iasca, i.e., he hath saved, which in Hiphil, the action being augmented, makes הושע hosca. From this cause the translator gives, to the Son of David, in the dative, whereas otherwise it might be translated, the Son of David, in the accusative. For the dative signifies, that salvation, i.e., the power of saving all men, as it were, appropriated to Him alone was given to Christ by God. Note this, because as far as I know it has not been observed by any one.

Here, therefore, Christ as the glorious, powerful and triumphant King of Israel, whom none can resist, is as it were installed in Jerusalem, the royal city, in which formerly David and Solomon the ancestors of Christ had gloriously reigned, that He might restore their fallen kingdom, yea perfect it; and instead of its being earthly, make it heavenly; divine, instead of human; eternal, instead of temporal. Him furthermore the people by Hosanna partly applaud, partly pray for salvation for Him, i.e., felicity and every good thing. This is what Mark says (xi. 9, 10)."And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.

Moreover Christ as it were entered into this His kingdom of the Church, five days afterwards, on the day before the Passover, when He triumphed on the Cross over sin, the world, the devil and hell, and delivered all nations from their power as far as He was concerned, and subjugated them. Wherefore the Church in her Votive Mass of the Passion of Christ, sings to Him, "To Thee be glory, Hosanna; to Thee triumph and victory: to Thee the crown of highest praise and honour, Alleluia." Hence too the Church in the Benediction of Palms prays to God that, "carrying palms and branches of olives, we may with good deeds run to meet Christ and may through Him enter into eternal joy."

Blessed (supply, may He be ) who cometh (Greek, ό ε̉ρχόμενος, i.e., He coming, viz., who was about to come, who was expected ) in the name of the Lord. It means, may God bless, further, prosper, and make glorious the Kingdom of Messiah, our King. For He cometh to us in the name of the Lord, i.e., He is authorised, sent, and endowed by the Lord. Thus in Jeremiah (Jer 4:16) it is said, "Thou hast spoken to us in the name of the Lord," i.e., by the commandment, authority, and in the place of God. And (Jer 3:17), "All nations shall be gathered together unto it (Jerusalem) in the name of the Lord." There is an allusion to Psa 45:3, "Gird Thee with Thy sword upon Thy thigh, 0 most Mighty," &c., "Press forward, proceed prosperously, and reign." "For Christ is the King of Israel," says S. Augustine (in Joan. cap. xii. 23), "in that He rules minds; that He counsels for eternity; that He leads those who believe, hope, and love, to the Kingdom of Heaven."

Tropologically, Remigius: Christ, he says, comes in the name of the Lord, because in all His good works He sought not His own glory, but the glory of the Father.

Hosanna in the highest : Jansen explains it as though it were said, "Thou, 0 Lord, who art, and who dwellest in the highest Heavens, save Messiah." Better Franc. Lucas, Maldonatus, and others, take the preposition כ, in, for מן, min, i.e., from, according to the Hebrew construction, as though it were said, "Thou, 0 Lord, from Heaven, yea from the highest top of Heaven, save and prosper King Messiah." For they prayed for Messiah, not earthly and transitory salvation from man; but divine, heavenly, and eternal from God, viz., that God would divinely save Him, and give Him the power of saying others; that, indeed, Christ by His grace would lead all His faithful and holy ones to the eternal salvation, felicity, kingdom, and glory. Hence Origen explains Hosanna to mean restitution to life eternal. For this is intimated by the words, in the highest, or as he himself reads, in the lofty, that in truth this salvation must be sought for not on earth, but in Heaven. Again, S. Jerome says, "The advent of Christ is shown to be the salvation of the whole world, joining earthly things to heavenly." The Gloss adds, in the Lofty, because Christ is the salvation even of the angels, whose number He fills up. Whence Emm. Sa adds that even the angels who are in the high places are here invited to the triumph and praise of Christ Messiah. Wherefore S. Luke (xix. 38), instead of Hosanna, has peace in heaven, that is, safety, prosperity, and every good thing (for this is what peace denotes to the Hebrews) be from Heaven to Messiah, and through Him may they flow, and rain from God upon us; and glory on high (supply) may there be to God, the giver to Messiah. Or rather, glory, viz., of the kingdom, firm, great and constant, this is a glorious kingdom; in, i.e., from on high, understand, from Heaven let there be divinely given to our Messiah. So Franc. Lucas. Again, more loftily, Peace in Heaven (let there be), namely, that God, until now angry with men, may be propitious to Christ, and through Christ to us; and may He reconcile angels to men, Heaven to earth, God to the synagogue. "Hence some," says S. Chrysostom, "interpret Hosanna, glory—others, the Resurrection ; for also glory is due to Him, and redemption belongs to Him who all hath redeemed." Meaning, let glory and praise be to the God of all things who is on high. The angels sang the same at the birth of Christ. But Hosanna properly signifies not glory, but salvation. But our salvation through Christ was the glory of God. In another sense, in the preface of the Sacrifice of the Mass, at the Trisagion, Holy, Holy, Holy, is added. "Hosanna in the highest. Blessed is He that cometh in the name of the Lord," that, indeed, we should pray not for Christ, but for ourselves, through Christ, for salvation, by asking that He also may by all be blessed, worshipped, praised, and may in turn copiously pour forth His blessings and graces upon us. Luke adds (xix. 41), And when He drew near, beholding the city, He wept over it, saying, because thou shouldst have known, even thou, &c. Because He foresaw and foretold its dreadful punishment and destruction by Titus and Vespasian.

Verse 10. And when He was come into Jerusalem, all the city was moved, saying, Who is this? Who with so great honour, applause, congratulation, as it were the King of Israel, enters into Jerusalem, whilst the Scribes and Pharisees are looking on—yea, the Roman soldiers of Tiberius Caesar, who would not suffer another than Cæsar to be called King of Judæa? Wherefore Christ, now bearing Himself as a king, would have come into peril of death, had not He, by the power of His Divinity, struck not only all the Jews but the Romans with amazement, and rendered them as it were thunder-struck, so that no one should dare to lay hands upon Him, nay, or even think of such a thing. So Abulensis and others.

But the people said, This is Jesus, the prophet of Nazareth, of Galilee. Greek, ό προφήτης, i.e., that prophet, par excellence, who far surpasses and transcends all the prophets in preaching, sanctity, power, and miracles. Therefore He is Messias, the King of Israel. Of Nazareth : for although Jesus was born at Bethlehem, yet He was brought up at Nazareth. Christ by this glory of His gave occasion to His death; for the Scribes, being stirred up by it to envy and hatred of Him, after four days crucified Him. In truth, God—foreknowing all things—ordered all these things, in part positively, in part permissively, that from them He might elicit greater good, namely, the redemption of the world, to be accomplished by the death of Christ. The malice, therefore, of the Scribes fulfilled the counsel and decree of God concerning the death of Christ and the redemption of the world, as S. Peter teaches (Acts ii.)

And Jesus entered into the Temple of God, and cast out all that sold. Jesus, entering into Jerusalem, did not come to the citadel of Sion as a second David, but to the Temple, that He might show that He was the Son of God the Father, Who was worshipped in the Temple; that He might refer to Him the honour here ascribed by the people to Himself, for He had accepted it for no other end than that He might lead men to God. Wherefore it is not doubtful that Christ gave thanks in the Temple to God the Father, because He had manifested Him to the whole city as Messiah, yea, had glorified Him by the applause of all the people. Again, the first care of Jesus, as Pontiff and Messiah, was of the Temple. Whence, entering into the city, He came to that the first, that He might teach us to do the same. For this reason He set out His journey through Bethany (where He raised Lazarus) and Bethphage, which were over against the Temple, that through them He might proceed straightway to the Temple. For as I have said (verse 1), Christ—passing over the Mount of Olives from Bethany—proceeded directly from thence, through the Valley of Jehosaphat, to the golden gate, which pertained both to the Temple and to the city, near to which was the golden eagle set up by Herod. Wherefore through this gate there was immediate access to the Temple. See Adrichomius, in his account of Jerusalem, where he graphically describes this journey of Christ, and adds that it was said by some that this golden gate was wont to be shut, but that at the coming of Christ it was opened as by a miracle.

Note, that by the Temple here is understood not the Holy Place, nor the Holy of Holies (for into the latter it was lawful only for the high priest, into the former only for the priests, to enter), but the court of the Temple; for into this the laity were accustomed to enter in order to pray and behold the sacrifices, which were offered in the court of the Priests, before the Holy Place. For this court was, as it were, the people's Temple. For Christ was not a Levitical priest, forasmuch as He was not sprung from Levi and Aaron. Wherefore He could not enter the Holy Place, nor the court of the Priests, but only the court of the people. Wherefore what Faustus the Manichee invented concerning the genealogy of Christ—as though He were sprung from the tribe of Levi—and His Levitical priesthood ( apud S. Augustinum, lib. 23, contra eundem Faustum ); also what Theodosius, a prince of the Jews in the time of the Emperor Justinian, said (which Suidas recites under the words, Jesus Christus ) too rashly believed by Suidas and others; all learned men laugh at as dreams and most fabulous errors. Verily Vilalpando ( tom. 2, lib 3, cap. 9) thinks that this court was the court of the Gentiles. For who can believe that these merchants penetrated the inner courts when they could conveniently sell their goods in the outer courts? Especially because Christ in the same day and place had to do with Gentiles, as is plain from John xii. 20. But the Gentiles were not able to enter the court of the Jews, but that of the Gentiles, which was before the court of the Jews. This court then was Solomon's porch—probably the eastern part of Solomon's porch, in the court of the Gentiles—in which were sold doves, sheep, and lambs for sacrificing in the Temple, whom Christ drove out of it. For the court of the Gentiles was, as it were, the temple of the Gentiles, in which, therefore, it was not seemly to buy and sell.

And He cast out all that sold and bought in the Temple. Not on Palm Sunday itself, but on the next day; for Mark (Mar 11:11), who exactly and precisely relates these actions of Christ, performed each day from Palm Sunday until the Friday on which He suffered and was crucified, says, on the day following the Palm Sunday on which this solemn entry of Christ into the city took place—that is, on the Monday—were these things done by Christ in the Temple. Christ, therefore, on Palm Sunday entered into the city and the Temple in solemn pomp, and prayed in it, and gave thanks to God; afterwards, about eventide He went out of the city to Bethany, with the twelve Apostles; and on the next day (Monday) He returned to the city and Temple, and drove out of it the sellers and buyers, as Mark relates (xi. 11, 12, 15). Wherefore there is here in Matthew a hyperbaton, or inverted historical order. For He wished to join with Christ's entrance into the Temple His ejection of the buyers from the Temple, for the sake of brevity, lest he should be compelled to relate over again the entrance of Christ into the Temple on the following day. Moreover, Christ drove them from the Temple (that is, from the court of the Temple) for two reasons. The first is, because it was not seemly that those things should be sold in the Temple, but in the market-place; for the Temple is the house of prayer, not of merchandise, as Christ says. The second was the avarice and usury of the priests. For they were wont—by their own people, or servants, or factors—to sell at a dear rate sheep, kids, doves, to those who wished to offer them in the Temple; especially to those who came from a distance, and poor people, from whom (on account of delay in payment) they extorted gain by usury. Whence they are called robbers by Christ. Thus S. Chrysostom and others. Lastly, Christ twice cast out buyers from the Temple; the first time, at the beginning of His preaching (John ii. 14), the second, towards the end of it, four days before His death, as is plain from this place. So S. Chrysostom, Augustine, Euthymius, Theophylact, Jansen, Maldonatus, Toletus, and others.

And overthrew the tables of the money-changers (Syriac, bankers ), and the seats of them that sold doves. Money-changers— Greek, κολλυ βιστω̃ν : for collyba, as S. Jerome says, means what we call sweet-meats, or cheap little presents—for example, of parched peas, grapes, raisins, and apples of various kinds. Therefore, because the colly-bistæ who lent money might not receive usury, they took for interest various sorts of things that they exacted by means of these things, which are bought for money, what it was not lawful to take in money; as if Ezekiel had not spoken of this very thing, saying, "Ye shall not take usury or increase." (Ezekiel xxii.)

With more probability Jansen and others are of opinion from Hesychius and Pollux that these collybistæ did not lend money but only exchanged it, so that for gold they gave silver, less for greater, for foreign money, domestic, and that with interest and profit; the collybistæ therefore were the money-brokers, so called from κόλλυβος, i.e., small change, which people gave for handling money.

Tropologically, money changers are simoniacal persons, indeed all sinners who profane their soul, which is the temple of God, by lusts and sins, according to the words, Know ye not that your members are the temple of the Holy Ghost (1 Cor 6: 19), and, "if any man defile the temple of God, him shall God destroy" (1 Cor 3: 17). So S. Jerome, Origen and Auctor Imperfecti.

And the seats in which the men and women who sold doves were wont to sit. For doves were often sold by women, who being weak, and unable to stand long, procure seats for themselves, according to the saying of Martial, "she sits in the women's seats all day long." It is wonderful that no one withstood one poor man, as Christ was, overturning all the gains of the priests in the temple. Whence S. Jerome thinks that this was Christ's greatest Miracle, that He alone could "by the stripes of one scourge cast out so great a multitude, and overturn the tables, and break the seats, and do other things which a vast army could not have done. For something fiery and starlike shot from his eyes, and the majesty of the Godhead shone in His face." Thus far S. Jerome. Christ therefore here showed a great zeal for religion and the temple, and fulfilled the words of the Psalm (Ps l69:9). "The zeal of thine house hath eaten me," as John says (Joh 2:17).

Mystically. They sell doves who sell the grace of the Holy Ghost, as orders, priesthood, and benefices. For a dove is the symbol of the Holy Ghost. Thus Origen: "And said unto them, It is written, My house shall be called the house of prayer: but ye have made it a den of thieves. (Isaiah lvi. 7.) Arab. a cave for robbers. "For a robber," says S. Jerome, "and he who converts the temple into the appearance of a robber's den is he who makes gain out of religion; and his worship is not so much the worship of God as an occasion of business," because forsooth, such priests, wholly bent on lucre, lurking in a place of honest appearance, the temple, as in a den, by selling at a dear rate, by usury and by other fraudulent arts and methods were wont to despoil foreigners and poor people, yea plunder them, as robbers do. "For a robber," says S. Isidore ( lib. x. etymol. litera L.), "is an infester of the ways," in Latin latro from latendo. But latro is better derived as if from latero, he who lies in wait at the side of the way. " And Varro ( lib. 6 de lingua Latina ) says, " latrones (robbers) are so called from latere, because they have a sword at their side." And Sextus Pompeius ( de Verb. signif. litera L.) says, "the ancients called latrones those who fought for hire, α̉πὸ τη̃ς λατρείας, i.e., hire, but now highwaymen are called latrones because they make their attack à latere, or because they lurk in secret ( latenter )."

There is an allusion to Jer 7:11, where God says, "Is this house, which is called by My name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord." For these Semi-atheists thought that they hid themselves and their wickedness so that they should not be seen by God, as robbers hide themselves and lurk in caves.

Observe: the Temple is called the House of God, not as though God corporeally dwelt in it as in a house (for this S. Paul denies, Act 17:24), but because the temple is the place appointed for worshipping and praying to God; in which God hears the supplications of those who pray. But the Temple of Christians is called especially the House of God because Christ the Lord corporeally dwells in it in the Holy Sacrament of the Eucharist, says S. Thomas.

Tropologically : the Temple is a house not for talk, nor speculation, nor drinking, nor revelling, but for prayer. Let therefore those who profane it by gossiping, by gaping about them, by acting lasciviously, by drinking, see how they will be scourged by Christ. For as Bede says ( in cap. 2, Joannis ), "Those things might seem to be lawfully sold in the Temple which were bought with the intention of offering them in the same Temple to the Lord; but the Lord Himself being unwilling that any earthly business, not even that which was considered honest, should be transacted in His house, drove away the unjust traffickers, and cast them all out together with the things which they sold. What then, my brethren, what do we think the Lord would do if He found people quarrelling, or listening to fables, or giving way to laughter, or entangled in any other wickedness, when He saw those who were buying in His Temple victims which were to be offered to Himself, and made haste to cast them out?" Especially when these buyers and sellers did not lodge in the Temple itself, strictly speaking, but only in a court of the Temple, indeed in a court common to all nations; and yet they were cast out by Christ from thence: what then will He do to Christians who perpetrate these and worse indignities in His Temple before the Holy Sacrament?

Learn from hence how great reverence is due to the Temple, such indeed as is due to God's House, for Christ calls it My house. Wherefore as a master inquires into and punishes an injury done to his house, as though it were done to himself, so also does Christ look upon an indignity done to His Temple as done to Himself, and as such punishes and avenges it. Wherefore appositely does S. Augustine give the monition in his rule, "Let no one do anything in the Oratory, except that for which it was made, from whence also it hath its name." See what has been said on Isaiah lvi. 7, and Levit. ix. at the end of the chapter.

Verse 14. And the blind and the lame came to Him, and He healed them, that by these miracles He might show Himself to be Messiah, yea God; and so that He had been rightly honoured by the acclamations of the people and the pomp. For Isaiah had foretold (Isa 35:5) that Messiah would work such miracles. And they were worthy both of Christ and the Temple, and Christ substituted them for the covetous traffic in cattle.

Verse 15. And when the chief priests and scribes saw the wonderful things that He did, and the children crying in the Temple, and saying Hosanna to the Son of David; they were sore displeased. Both because they were envious of this glory of Christ, as because they were displeased at their gains and marketings being cast out of the Temple.

Verse 16. And said unto Him, hearest Thou what these say? And Jesus saith unto them, Yea; have ye never read, out of the mouth of babes and sucklings thou hast perfected praise? (Psa 8:3.) The Hebrew is ימדת עז iissadta oz, i.e., hast founded strength. Aquila, hast laid foundations, power ; Sixtine edition, Thou hast constituted strength ; Tertuilian ( Lib. de anima, cap. 19), Thou hast furnished praise ; Syriac, Thou hast directed praise ; Arabic, Thou hast prepared praise. This is, Thou hast proved, confirmed, made Thy power perfectly laudable, when out of the mouth of infants, not having the use of their tongues, and not yet able to give utterance, or to speak, Thou dost express Thy praise and glory. For thou hast caused that on Palm Sunday infants with the people should cry out to Christ, Hosanna to the Son of David. S. Hilary, and Auctor Imperfecti, understand by infants boys already able to speak and give utterance. With more truth S. Chrysostom, Euthymius, and Theophylact think that these were really infants unable to speak, as it is here expressly said. Whence the Syriac translates, Out of the mouth of little boys and infants Thou hast directed praise ; and therefore Luke adds (Luk 19:40) that Christ said, If these should be silent the stones will cry out. By this was signified that the infants equally with the boys being moved and acted upon by a Divine instinct and miracle, cried Hosanna to Christ, though they did not understand the word, yea although the infants naturally were not yet able to speak it. The reason was that which the Psalmist subjoins (Psa 8:3), "That Thou mayest destroy the enemy and the avenger," that in truth, through the mouths of infants Thou mayest confound the Scribes and Pharisees, the enemies of Christ, and mayest teach that they are senseless, and more foolish than infants, for these acknowledge, praise, and glorify Jesus as Christ. But those latter words of the psalm Christ did not cite, intentionally, lest He should too greatly exasperate the Scribes. At the same time, Christ here intimates that infants should be early taught, as soon as they begin to speak, to utter pious words—that their first words should be Hosanna, Jesus, Mary, &c. Thus S. Jerome writes to Blæsilla, that she should teach her little daughter Paula, the grandchild of her grandmother, S. Paula, as soon as she began to speak, to utter and pronounce Alleluia. So our S. Francis Borgia was taught when an infant to utter as his first words, Jesus, Maria, as Ribadaneira testifies in his life. Thus the Trisagion, for example, Holy, Holy, Holy, Lord God of Sabaoth, was revealed to a boy caught up into the air at the time of an earthquake at Constantinople, which ceased as soon as the people, instructed by the boy, cried the Trisagion, A.D, 446, in the time of the Emperor Theodosius, as Damascene testifies ( Trad de Trisagis ). For God delights in the praises of boys, for boys ( pueri ) are so called from purity ( puritate ), says Varro, because they are not yet come to years of puberty, and are pure like terrestrial angels.

Arias Montanus ( in Psalm ii.) observes, that infants in all nations utter the word יה, iah, which is the Name of God, and an abbreviation of Jehovah; and thus God claims for Himself the commencement and foundations of His wonderful Name, firmly uttered by the very mouth of infants. In like manner, Arnobius asserts that there is no man whatsoever who has not entered upon the first day of his life with the idea of God; and that the brutes, the trees, and the stones would cry out, if they were able to speak, that God is the Lord of all things. So Plato ( lib. 10, de Republ.) and Cicero ( lib. 1, de Natura Deorum ) teach that we share in the knowledge and praise of God with our mother's milk. Lyra distinguishes a threefold order of children praising God. The first are those who praise God by their deaths, not with their mouths; such as the Innocents who were slain by Herod for Christ's sake. The second, such as praise with their mouths rather than by their deaths, like those who sang Hosanna to Christ. The third, those who both by their mouths and their deaths praised God. Such were S. Agnes, thirteen years of age; S. Pancras, twelve; SS. Vitus, Celsus, and others. See our Philip Barlaymont ( in Paradiso puerorum, cap. 13 and 14), where he recounts the praises and oracles of God uttered by the mouths of infants.

Observe: the eighth Psalm seems to be spoken literally of God's magnificence which He shows in the creation of the universe in which He made man the lord of all things. Yet more appropriately and profoundly, according to the letter, it speaks of the magnificence of God which He manifests in the re-creation and redemption of the world, in which He has made Christ the conqueror of death and sin, and the Redeemer of the world, and the Lord of all things; who therefore is the First Man, and the most noble of all men. This is plain—1. Because Christ here so expounds it, as S. Paul does (Heb 2:7).  2. Because such great magnificence as the Psalmist there celebrates does not apply so well to the misery of man-who, after his fall into sin, lost his dominion over the brutes—as it does to Christ.  3. Because this passage, "Out of the mouths of infants and sucklings Thou hast perfected praise," applies much more clearly and truly to Christ than to any others. A like passage is Deu 18:18, as I have there said. For as to Maldonatus explaining it of David calling himself (in respect of Goliath, whose head he cut off) an infant, it is certain that he was not literally an infant at that time, but a spirited and warlike youth. Whence Nicephorus ( on Psalm 8) says: "The Incarnation of the WORD is the magnificence of God."

Verse 17. And He left them, and went out of the city into Bethany; and He lodged there. Syriac and Arabic, He passed the night at Bethany. See here the ingratitude and fickleness of the people: for those who that very morning had cried to Christ Hosanna, on the evening of the same day forsake Christ for fear of the Scribes, so that no one was found to invite Him to hospitality. Therefore Christ was forced to go out of the city to Martha and Magdalene, his hostesses at Bethany.

Verse 18. Now in the morning as He returned into the city, he hungered. This, therefore, took place on the day after Palm Sunday, on Monday, the eleventh day of Nisan, the first month; which is, according to our reckoning, the twenty-first of March. For three days afterwards (namely, on Friday in the Paschal season, which fell that year on the twenty-fifth day of March) Christ was crucified and offered up.

He hungered. Not with natural hunger, but with hunger voluntarily excited, say S. Chrysostom and Abulensis ( quæst. 103). For it was morning, and Christ had supped with Martha the evening previous; so that He would not so soon again be hungry. He stirred up, therefore, this hunger in Himself, that by it He might have occasion to curse the unfruitful fig tree. Wherefore, also, He sought figs upon it, although He knew that the time of figs was not yet, as Mark has (Mar 11:13). For this was the twenty-first of March, as I have said, at which time there are no figs.

Observe: this hunger of Christ and the withering of the fig tree were before He cast out of the Temple the buyers and sellers. For He did this on this same Monday, but after the withering of the fig tree, as appears from Mar 11:14, &c., where he assigns the actions of Christ to the several days on which they were done.

Verse 19. And when He saw a fig tree in, the way, He came to it, and found nothing thereon, but leaves only, and said unto it Let no fruit grow on thee hencefoward for ever. And presently the fig tree withered away. Christ cursed the fig tree, and dried it up, that He might manifest His power, by which He was able in like manner to destroy and wither up the Scribes and the Jews, His enemies, if He wished; and to show that He would shortly suffer the Cross and death at their hands, not against His will, but voluntarily. Note that this curse of Christ was not done proprie, but by catachresis, abusive. For this malediction only signifies that Christ prayed for evil—i.e., withering for the fig tree—which it is lawful, especially to Christ, for a sufficient reason to pray for, for inanimate things; for to Him belong all the trees and farms of all men. See what has been said (Jer 20:14, and Job 3:1). In like manner,  S. Francis cursed a juniper tree planted by blessed Juniper, one of his first companions, in punishment of his disobedience. From thenceforward, this tree did not grow a nail's breadth after the day in which it was planted in the ground. This tree is still visited at Carinula, or Calenum, a town of Campania Felix, near Mondragonium, in a monastery of the Friars Minor. For blessed Juniper was busy planting this tree, and being called by S. Francis, he delayed obeying the call until he had finished his work. S. Francis cursed the tree because it had been an occasion and object of disobedience, and bade it grow no more; and so it straightway happened that the tree obeyed the saint, in order to teach men the evil of disobedience. So Wadding ( in Annal. Minorum, A.D. 1222, num. 11).

Verse 20. And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! The Vulg. omits fig tree, which is found in the Greek and Syriac. This took place on the following day, for Christ on the Monday returning from Bethany to Jerusalem cursed the fig tree: after that He cast out the buyers from the Temple, and taught there: in the evening He returned from the city to Bethany: on the Tuesday morning, as the disciples were returning with Him from Bethany to Jerusalem, they saw the fig tree dried up, and then they cried in wonder, How immediately is it dried up! That this is the order in which the events happened is plain from Mark xi. 19, 20.

Symbolically : Christ cursed the fig tree, because a fig was the tree which God forbade, of which Adam ate, and ruined himself and his posterity, as the learned men whom I have cited (Gen 2:9) think with probability.

Allegorically : the withered fig tree denotes the Jews, who when Christ came, being unbelieving, lost the sap of faith and grace, and so bring forth no fruits of good works. Thus Origen.

Tropologically : the fig tree, full of leaves but without figs, denotes believers who have the leaves of a profession of the faith but lack the solid fruit of virtues, and so will be cursed by Christ. Thus Origen.

Verse 21 . Jesus answered and said unto them, Verily I say unto you, If ye have faith (that excellent and efficacious faith, like a grain of mustard seed, of which, Mat 17:19) and doubt not, ye shall not only do this which is done to the fig tree (that which ye see has been done by Me, as is plain from the Greek), but also ye shall say to this mountain, Lift up (viz. thyself, as follows, in the Greek άρθητι, i.e., as the Syriac, be lifted up, be rooted up out of the earth) and be thou cast (Gr. βλήθητι, Syr. fall ) into the sea, it shall be done. And shall not hesitate, Gr. μὴ διακριθη̃τε, i.e., shall not dispute, as doubting and hesitating; shall not distinguish whether what ye ask be easy, or hard to be done. For many, because they think what they ask arduous and difficult, are in doubt whether they shall obtain it from God, and so do not obtain it. But they do not distinguish between easy and difficult, thinking that what is difficult to them is easy to God, and who therefore rely on the Divine Omnipotence, goodness and promise, by which He has promised that we shall obtain from Him all things which we ask of Him with certain faith and confidence; wherefore, I say, they lift up their minds and hopes above their infirmity, and set them upon God, certainly expecting from Him the end and fruit of their prayer; such, I say obtain whatsoever and how much soever they ask of Him. This mountain, Olivet, for Jesus, proceeding by it to Jerusalem, there spake these things. So Abulensis ( quæst. 134), Franc. Lucas and others. Other things which pertain to this subject I have spoken of, chapter xvii. 19.

So on account of the infidelity of the Turks who are masters of the Holy Land, the Angels, A.D. 1291, transferred from Galilee and Nazareth the house of the Blessed Virgin (in which she, the angel announcing it, conceived the Son of God), to Dalmatia, and subsequently, A.D. 1294, to Italy (Lauretum), where is the seat and the head of the faith and the faithful; and therefore on account of that faith it works in the same place innumerable miracles, which our Horace Turselli relates in his History of Loretto.

Verse 22. And all things whatsoever ye shall ask in prayer, believing, ye shall receive. Believing, i.e., if ye shall believe and be confident that ye shall obtain those things from God, according to Jam 1:6. "Let him ask in faith, nothing doubting." See what is there said.

Well speaks S. Bernard (Serm. 15 in Psal. Qui habitat ), expounding tropologically the words of God to Joshua, chap. i. "Whatsoever place your foot shall tread upon shall be yours." "Your foot," he says "is your faith, and let it go as far as it will, it shall obtain, if so be that it be fixed wholly upon God, that it be firm, and stumble not." The reason à priori is the liberality and munificence of God, which does not suffer itself to be surpassed by our hope, but far surpasses and transcends it.

Verse 23. And when he was come into the temple, the chief priests and the elders of the people came unto Him as he was teaching, and said, By what authority doest thou these things? And who gave thee this authority? By what power ( Vulg. )

Lapide: Mat 21:23-46

Verse 23. And when he was come into the temple, the chief priests and the elders of the people came unto Him as he was teaching, and said, By what authority doest thou these things? And who gave thee this authority? By what power ( Vulg. ), Greek, ε̉ξουσία, i.e., authority ; meaning, Who gave Thee right and authority to teach in the temple? to cast out of it the buyers and sellers? and to call the people together to acclaim thee by Hosanna as the Teacher and the Messiah?

Verse 24. And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. It is commonly said, He does not put an end to a suit who resolves a suit by a suit. For thus dishonest lawyers, when they have no faith in their cause, get up another cause and lawsuit, so that they may quibble and escape condemnation. So also when the heretics cannot reply to the arguments of Catholics, they bring forward other arguments, so as to find a way of escape from their heresy and ignorance. But Christ does not here act so, but he proposes another question, on the solution of which depended the answer to the question proposed by the Scribes. Thus—"Ye do not believe Me when I say that I have received power from God, believe then John the Baptist who bare witness to Me, that I have been sent by God to do these things."

The baptism of John, whence was it, from Heaven or of men? By the baptism of John, Christ means his testimony, doctrine, and the whole of his preaching concerning Him. There is a synecdoche. This is Christ's argument, bearing upon the Scribes with irresistible force. Thus, "Ye ask, from whence I have power—from God or from men? I, in reply, ask you, from whom had John power to preach and baptize—from God or from men? If he had that authority from God, as all allow, then have I the same authority from God. For this was the witness which John gave of Me, teaching that he was the servant, but I the Messiah, the Son of God. And this he did when ye sent messengers to him expressly about this very thing, to ask him if he were the Messias." (John i. 20, 26, 27.)

From Heaven, come from God. Where observe: The Hebrews by metonyme, by which that which holds is put for what is held, call God שמים, Scamaim, i.e., Heaven. The Greek poets, following this usage, called the father of Saturn ούρανον, and the Latins, cœlum. Thus Caninius ( de nomin. Hebræis, c. 2). Hence the Jews worshipped Heaven and the stars as God. Hence Christians who apostatized from Christianity to Judaism were formerly called cœlicolæ, against whom there are extant rescripts of the emperors Theodosius and Honorius ( lib. 18, de Judæis et cœlicolis ). See Baronius, A.D. 408. Hence also the poet sings of the Jews—

"They adore shining clouds and the divinity of Heaven."

For the Heaven by its immensity, beauty, motion, adornment, and influx, carries every one away with admiration of it. "Whence Heaven" ( cœlum ), says Sipontius, "is so called because it is, as it were, sculptured with stars and constellations." But Varro ( lib. 4, de linguâ Latinâ ) derives it from κοίλος, i.e., hollow, because it embraces all created things in its cavity. Hence God is, as it were, the Atlas of Heaven and earth, of whom Virgil says ( lib. 6, Æn.)—

"Where Heaven-bearing Atlas turns round the Heaven,

 Furnished with burning stars upon his shoulders."

Wherefore many nations have worshipped Heaven as a god. As Cicero ( lib. 2, de Divinat.) says, "I have always said, and I will say, that the race of the gods belongs to Heaven." The same ( in Somnio Scipionis ) says, "And I give thanks to thee, 0 highest sun, and to you the rest of the heavenly ones." And Pliny ( lib. 7, cap. 33) says, "Divinity and a certain most noble association of women from Heaven was in the Sibyl." Hear also S. Augustine (lib. x. de Civit. cap. 1), "And they call the gods themselves cœlicolæ, for no other reason than that they inhabit ( colant ) Heaven, not, indeed, worshipping, but inhabiting—as it were, colonists ( coloni ) of Heaven." Lastly, Heaven is the throne of God, and the seat of His majesty and glory, as well as of the holy angels and beatified men.

Learn from hence to be ambitious of Heaven, to sigh after Heaven, to despise the earth and earthly things, and to say with our S. Ignatius, "How mean to me is the earth when I look at Heaven." For he who seeks Heaven, seeks paradise, happiness, a blessed eternity—he desires the God of Heaven. "0 Israel, how great is the house of God, and vast the place of His possession!" (Baruch iii. 24. See the passage.)

But they thought within themselves, saying: Greek, διελογίξοντο, i.e., they thought and conferred among themselves, deliberating what to answer Christ, being anxious and perplexed.

If we shall say, From Heaven; He will say unto us, Why did ye not then believe him? verse 24. But if we shall say, of men; we fear the people; for all hold John as a prophet. Wherefore did ye not believe him, declaring Me to be Messiah, and persuading you to prepare by repentance for My grace and salvation? We fear the multitude, understand, lest they should stone us, as Luke adds (Luk 20:5). As a prophet : The word, as, is the mark of truth, not of likeness. It means, all held John for a true and a great prophet, and therefore sent by God. For a prophet is the ambassador, seer, and interpreter of God. Thus it is said of Christ (John 1.), "We saw His glory, the glory as of the Only Begotten of the Father," where as denotes reality, not similitude. Meaning, "We saw the glory of Him, as verify the Only Begotten Son of God, or, of Him who was the true and Only Begotten of God."

And they answered Jesus and said, We know not. They lie; for they had seen the life of John, as well as his most holy and divine preaching, sealed by his death and martyrdom for the sake of chastity. But dishonesty would rather lie than be convicted of falsehood and convinced of dishonesty.

And He said unto them, Neither tell I you by what authority I do these things. It means, "Ye are not willing to answer My question, wherefore neither will I answer yours, because the solution of yours depends upon Mine. But ye say that ye do not know it, and ye lie. I say that I know, but am unwilling to say; and I speak the truth, that I may confound and put down your insolence." For by this answer Christ stopped the mouth of the Scribes, so that they were as silent as mice, nor did they dare again to open their lips. Whence S. Jerome says: "He showed that they knew, but would not answer, and that He knew, and did not answer, because they kept back what they knew.

How seemeth it to you? Christ, by the following parable, convicted the Scribes and Pharisees—who said that they knew not whether the baptism of John were from heaven or of men—of the utmost dishonesty and obstinacy; because, although they wished to be accounted sons of God, yet refused to receive John who was sent by God, and would not believe His preaching, nor do penance. Moreover, Christ in this place, says S. Chrysostom, brings in guilty the judges themselves, with a great confidence in justice, where the cause is entrusted to the adversary. But He employs a parable, that they may not perceive how they are pronouncing sentence against themselves: "A certain man had two sons; and he came to the first, and said, Son, go work to-day in my vineyard. He answered and said, I will not; but afterwards he repented and went. And he came to the second, and said likewise. And he answered and said, I go, sir; and went not. Whether of them twain did the will of his father? They say unto Him, The first. Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not; but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him." (Verses 28-32. )

This parable scarcely needs an explanation, because Christ applies and explains it. In truth, the first—being at the beginning unwilling to obey his father, but afterwards repenting and obeying, by going to work in the vineyard—denotes the publicans and harlots; who at first by their sins repelled the will and law of God, but afterwards by John's preaching came to a better mind, and did penance, and lived chastely and justly, according to the law of God. The second son—who said to his father that he would go into the vineyard, but broke his word, and went not—denotes the Scribes and Pharisees; who always had the law of God in their mouths (as though they were most zealous and religious observers of it), but did not fulfil it in their deeds, but by lust, rapine, and usury acted contrary to it. Wherefore they provoked the heavy displeasure and anger of God against them, as well on account of their wickedness itself as because of their hypocrisy and feigned observance of the Law. For such hypocrisy and duplicity grievously provokes God.

Go before— Greek, προάγουσιν, in the present tense; future in Vulg. Meaning as follows: "The publicans and harlots precede you, 0 ye Scribes, i.e., they go before you in the way of God and of virtue, and advance to Heaven by the pattern of faith, repentance, and change of life; and therefore they will indeed precede and go before you into the kingdom of Heaven, into which ye wicked ones will never enter, although ye might enter if ye would repent and change your lives. Thus (Mat 5:19) the least in the kingdom of Heaven are the impious and the reprobate, who shall be shut out of it.

In the way of justice ; the Syriac is, walking in the way of rectitude—i.e., leading a life perfectly just, right, holy and blameless.

Neither repented—i.e., did not do penance. The Greek is ου̉ μετεμελήθητε, did not repent and amend.

Mystically. Publicans and harlots denote the Gentiles, who at first were slaves to idols and vices, and afterwards were converted by the preaching of the Apostles, and served God and virtue. The Pharisees and Scribes denote the Jews, who seemed to worship God, but really despised Him, since they despised Christ who was sent by Him, and hardened their hearts in this perfidy. Whence S. Jerome, S. Chrysostom, Origen, S. Athanasius, Bede, Euthymius, Maldonatus, Jansen, and others, passim, interpret the parable of them.

Tropologically. Christ shows, says S. Chrysostom, that the populace and plebeians, who some time or other are converted, are better than priests who are never converted.

Tropologically. Ordinary Christians and lay people who, from a desire of holiness, keep evangelical counsels, although they are not bound to them by vow or profession, are like the first son. Priests, monks, and religious, who have taken vows of poverty, chastity, and obedience, and afterwards break them, are like the second son.

"Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a wine-press in it, and built a tower, and let it out to husbandmen, and went into a far country: and when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vine-yard, and slew him. When the Lord, therefore, of the vineyard cometh, what will he do unto those husbandmen? They say unto Him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons" (Verses 33-41 ). Christ turns the point of this parable against the Scribes and Pharisees, His adversaries; but borrows it from Isaiah (Isa 5:1), that He may add weight to it, so as to press and convince them. For Isaiah there made use of it, and predicted that Christ would use it. For Isaiah begins his fifth chapter thus. "I will sing to my beloved (Christ Incarnate) a song of my kinsman of his vineyard. A vineyard has been made for my beloved in the horn of a son of oil" ( Vulg.)—i.e., in a horn of olives, meaning in Judæa, which was strong and lofty like a horn, and fertile and rich like an olive. I have expounded this at length on Isaiah v.; from whence I will repeat summarily what has been there said, and will go through the whole parable in a few words.

1 The man planting a vineyard is God founding the Church, or synagogue, according to Psa 80:9. "Thou hast transplanted a vine out of Egypt, Thou hast cast out the nations (from Canaan), and there planted the vine," i.e., the Synagogue, or Temple of the Jews.

2. The hedge, the wine press and the tower erected in the vineyard signify that God provided abundantly for His Church all things necessary. Literally however by the hedge you may understand, with S. Jerome, the wall of Jerusalem; or strong princes like David and the Maccabees, with the Interlinear ; or the Law, with Auctor Imperfecti, and S. Irenæus ( lib. 4. cap. 70). hedged it round about, the Syriac has, protected it on all sides by a wall.

The wine press is the Altar where the blood of the victims was poured out. So Origen, S. Jerome, Bede, Theophylact, Euthymius. The wine press is said to be dug, because formerly small lakes were cut out, or dug, for the purpose. Or as Mark says (Mar 12:1) a lake : where they received the new wine pressed from the grapes by the press. This is plain from Isa 5:2. Tropologically, the wine press says S. Jerome, denotes the martyrs. Whence the Psalms 8. 81, and 84. are entitled, For the wine presses. But S. Hilary thinks the prophets are meant, into whom the richness of the Holy Ghost very warmly flowed.  S. Chrysostom by the wine press understands the word of God, which presses and torments man, through the opposition of the flesh.

The tower of the vineyard, i.e., of the synagogue was the temple of Jerusalem, and God's worship there. So Origen, the Chaldee, S. Hilary, Bede, Theophylact, Euthymius. Mystically, the prophets, pastors and teachers, together with the kings and princes of the people were the tower. For they as from a tower were the watchmen of the people. So the same. Whence S. Hilary says, "A tower denotes the eminence of the law, which towered towards heaven, and from which the Advent of Christ might be watched for.

3. The inhabitants of the vineyard were the princes of the people: for it is their part to rule and guide the people. To work in the vine-yard, is to do justice, says S. Chrysostom.

4. God went into a far country, because, as Origen says, when He had given His law and covenants to the Jews, appearing to them on Mount Sinai, He did not afterwards appear to them, as though He had gone elsewhere.

5. The time of fruits, i.e., of the observance of the law and worship of God was in the time of David, Solomon, Josaphat, Hezekias, Josias, &c., when the Jews were able to live quietly to themselves and to God, as they ought. Or rather this time was always; because they were always bound to serve God, and bring forth the fruit of good works. Whence Maldonatus thinks this pertains to the figures and adornment of the parable.

6. The servants sent by God to the vineyard, i.e., the synagogue, to gather its fruits were Isaiah, Jeremiah, Ezekiel, and the rest of the prophets, whom the Jews killed, because they reproved their vices, stoning some of them, as Jeremiah. And He sent them a second time, and more than the first, that by His diligence and His love He might overcome the wickedness of the husbandmen. Whence S. Chrysostom says, "Through all the grades of wickedness the mercy of God went on increasing, and through all the steps of God's mercy, the wickedness kept increasing." Wherefore at length God sent unto them His Son, that is Christ, now Incarnate, whom as the Heir of the Synagogue, the Scribes both slew and crucified without the city, i.e., outside of Jerusalem, on Mount Calvary, that they themselves might preside over and rule the synagogue, and enrich and magnify themselves by means of it. Instead of they will reverence My Son, the Syriac has, they will be ashamed on account of My Son.

Lastly, every one's vineyard that he must till is his soul. To a pastor it is his parish: to a bishop, his diocese: to a magistrate, the state; that they may bring forth the fruit of good works and virtues. The hedge is the laws and statutes: the keepers are the angels: the tower is meditation, reason, forethought: the wine press is tribulation, mortification, the cross. " A servant is sent," says Rabanus, "when the law, a psalm, or a prophecy is read: he is cast out when they are blasphemed or despised. He kills the heir, who tramples on the Son of God, and does despite to the Spirit of grace. The vineyard is given to another when the humble receive the grace which was despised by the proud."

Moreover, The man planting the vineyard is God, who is called a man, says S. Chrysostom, by similitude, not reality. By nature He is Lord, by kindness Father, according to the words in Isaiah "The vineyard of the Lord of Sabaoth is the house of Israel."

They (the Scribes) say unto Him, He will miserably destroy those wicked men. You will say, Mark and Luke assert that Christ said this; how then does Matthew attribute the same words to the Scribes? I may reply with S. Chrysostom and Euthymius, that the Scribes said it first, and afterwards Christ repeated and confirmed the same, in such manner and gesture that from thence, and from what preceded and followed (as Abulensis rightly observes, quæst. 20), the Scribes sufficiently understood that it was spoken of them; and then they added, God forbid, as Luke has (c. Luk 20:16).

He will miserably destroy the wicked : namely, the wicked ones of the vineyard, i.e., the husbandmen of the Church, or the Scribes, with their followers, who killed the prophets and Christ. God will destroy them by Titus and Vespasian in this life, and by the devils in hell.

And will let out His vineyard to other husbandmen (viz., the Apostles and their successors), who shall render to Him the fruits in their seasons. This fruit of the vineyard, i.e., of the Church of God, is made manifest in the conversion of the whole world to the faith and holiness of Christ, and especially in the constancy of so many thousands of virgins and martyrs. The rejection of the Jews and the conversion of the Gentiles are here foretold, as Christ teaches, verse 43.

Moraliter : learn from hence that, like as a vineyard produces good grapes even if those who till it be evil, so does the Church and her faithful members produce the good works of virtues, even though her pastors and teachers be sometimes evil, like the Scribes. Yet will they bring forth more and larger fruits if the pastors are good, as is plain from the Apostles, whose Apostolic virtues the primitive believers imitating, excelled in chastity, charity, patience, and all virtues. Zeuxis, a famous painter, is an illustration of this emblem. He painted a boy with a basket of grapes so skilfully and beautifully as to deceive the birds; for the birds flew to these grapes as though they were real, and pecked at them, to try to eat them. Then Zeuxis said, modestly, "I have painted the grapes better than I have the boy; for the birds fly to the grapes, and do not fear the boy, who stands there, as being only a picture." Thus the shepherds and keepers of the Church are frequently depraved, and badly depicted; but the grapes, i.e., the works of the people, are better and mote beautiful. By the carelessness of the keepers—i.e., of the pastors—it comes to pass that they become the prey of the birds—that is, of the demons—by whom they are devoured.

Verse 42. Jesus saith unto them, Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? Christ cites Psa 18:22, where David speaks and prophesies of Christ. And the Scribes knew this. Wherefore they understood that they were marked and censured in this sentence by David as well as Christ. The meaning is: the Scribes, Priests, and Pharisees as the builders of the Synagogue—i.e., of the Jewish Church—cast Christ from it as a worthless stone; indeed, as being hurtful to it, they condemned and killed Him. For the Scribes, whom He had previously called labourers and husbandmen, He now calls builders, says S. Jerome. But this stone rejected by the Jews is made by God the Head of the corner. That is, it was placed at the head of the corner, and was made the chief and altogether fundamental stone of the Church, and at the same time the corner stone, so as to join and connect the two walls of the Gentiles and the Jews on Itself, as in a corner, in the same fabric and house of the Church. So S. Augustine, S. Basil, Euthymius, Cassiodorus, Abulensis, Jansen, Maldonatus, and the rest of the Fathers and expositors, either here, or on Psa 18:22. Also S. Peter ( Epist. 1, cap. ii. 6), where I have expounded the passage at length. For frequently in Scripture the fabric of the Church is compared to the building of a house, which is laid upon a solid foundation, such as a rock; for thus the Church is built upon, and rests upon, Christ. Christ, therefore, is the first rock of the Church, who communicated this name (together with the thing itself) to S. Peter—that after Christ he should be the rock of the Church—and then to the rest of the Apostles, whom in like manner He constituted the foundations of the Church, as is plain from the Rev 21:19, Eph 2:20, and elsewhere. Moreover, Calvin arrogantly, as well as foolishly and impiously, declares himself to be this stone; forasmuch as, being rejected by the Pope and the Roman Church, he became the foundation of the Calvinistic sect. Thus does that proud braggart dare to equal himself to Christ, yea, to rob Christ of His oracle and title. But let him give the signs by which he may show that he has been sent by God: let him show, I say, miracles, prophecies, Scriptures, as Christ did. But he never has shown them, and he never will. Therefore he is not the reformer of the Church, but the deformer.

Verse 43. Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. The Church is constantly called the kingdom of God in the gospel, because in it God reigns in the faithful by faith and grace, and leads them to the heavenly kingdom, that He may reign in them by glory.

Behold there is here, as it were, the epimythion, or post-parable and application, in which Christ clearly expounds and applies the three parables which He has spoken—namely, the first, concerning the two sons, one obedient, the other disobedient; the second, concerning the vineyard, whose husbandmen killed the servants and the Son of the owner; the third, concerning the rejected stone, which was made the head of the corner—to the Scribes themselves, and the Jews their followers, as follows: "You, 0 ye Scribes, are disobedient sons to God your Father, for ye persecute Me His Only Begotten Son sent by Him. Ye, too, are the husbandmen of this vineyard, who will kill Me its Heir. Lastly, ye are the builders of the synagogue, who reject Me as a stone; but God will make Me the basis and foundation of His Church, because He will take it away from you, and transfer it to the Gentiles, who will eagerly receive and worship Me, and so will be endowed by Me with grace and glory." For all the parables of Christ have this end in view—that they may signify the rejection of the Jews and the election of the Gentiles, because the Jews rejected Christ, Whom the Gentiles accepted. By this parable Christ so pricked the Scribes, that they prepared the cross for Him.

Verse 44. And whosoever shall fall on this stone shall be broken ; but on whomsoever it shall fall, it will grind him to powder. The Syriac has, shall dissipate him. It means, whoso shall resist Christ and persecute Him, as you do, 0 ye Scribes, shall do it in vain, and shall bring hurt to himself both in mind and in body: still in such sort as that it may, by repentance, be repaired.

But upon whom it shall fall : this stone. Upon whomsoever Christ shall press with the whole weight of His heavy vengeance, as, for example upon the damned in the Day of Judgment (as you, 0 ye Scribes will be damned unless ye repent), to such a one there shall remain no hope of reparation, or restitution: as if a great stone should fall upon a shell, and dash it into minutest fragments, so that in no way could it be restored, or repaired. Christ therefore here threatens the Scribes with eternal and irreparable destruction, even the flames of hell. So S. Augustine ( lib. 1 . quæst. Evang. ix . 30), Abulensis, Barradi, Jansen, Maldonatus and others. Hear S. Augustine, "They fall upon Him, who only despise Him, or injure Him: but He shall fall upon them, when He shall come to judgment to destroy, that the wicked may be as dust which the wind driveth away."

Verses 45, 46. And when the chief priests and Pharisees had heard His parables, they perceived that He spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. The Scribes were aware, partly from the actual words of the Psalm, partly from the words and gestures of Christ, that these things were spoken against them, wherefore they roared, and gnashed their teeth at Him; and wished to take Him and torment Him, but through fear of the people, they did not dare to do so. Behold how by degrees Christ through His reproofs of the Scribes prepared for Himself the way to the cross and death. For to this after three days He was brought by the Scribes. Thus was fulfilled the counsel of God, that He would redeem mankind by the death of Christ.

*With this line begins a translation of every word of the original Latin. (back)

END OF VOLUME II.

Tafsiran/Catatan -- Lainnya

Evidence: Mat 21:12

See Mar 11:15 footnote. " Genuine outrage is not just a permissible reaction to the hard-pressed Christian; God himself feels it, and so should the Christian in the presence of pain, cruelty, violence, and injustice. God, who is the Father of Jesus Christ, is neither impersonal nor beyond good and evil. By the absolute immutability of His character, He is implacably opposed to evil and outraged by it." Os Guinness

" Tolerance is a virtue for those who have no convictions." G. K. Chesterton

Evidence: Mat 21:33

Preaching the gospel is to us a matter of life and death; we throw our whole soul into it. We live and are happy if you believe in Jesus and are saved. But we are almost ready to die if you refuse the gospel of Christ. . CHARLES SPURGEON

Evidence: Mat 21:44

Those who fall upon the stone of Jesus Christ are broken. He will not despise a broken and contrite heart. However, when Jesus comes in flaming fire, taking vengeance on those who do not know God ( 2Th 1:8 ), His judgment will " grind them to powder." When you grind something to powder, you do a thorough job. He will judge right down to the thoughts and intents of the heart.

Pendahuluan / Garis Besar

Robertson: Matthew (Pendahuluan Kitab)

THE GOSPEL ACCORDING TO MATTHEW

By Way of Introduction

The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias records, as quoted by Eusebius, that Matthew wrote the Logia of Jesus in Hebrew (Aramaic). Is our present Matthew a translation of the Aramaic Logia along with Mark and other sources as most modern scholars think? If so, was the writer the Apostle Matthew or some other disciple? There is at present no way to reach a clear decision in the light of the known facts. There is no real reason why the Apostle Matthew could not have written both the Aramaic Logia and our Greek Matthew, unless one is unwilling to believe that he would make use of Mark’s work on a par with his own. But Mark’s book rests primarily on the preaching of Simon Peter. Scholfield has recently (1927) published An Old Hebrew Text of St. Matthew’s Gospel . We know quite too little of the origin of the Synoptic Gospels to say dogmatically that the Apostle Matthew was not in any real sense the author.

If the book is genuine, as I believe, the date becomes a matter of interest. Here again there is nothing absolutely decisive save that it is later than the Gospel according to Mark which it apparently uses. If Mark is given an early date, between a.d. 50 to 60, then Matthew’s book may be between 60 and 70, though many would place it between 70 and 80. It is not certain whether Luke wrote after Matthew or not, though that is quite possible. There is no definite use of Matthew by Luke that has been shown. One guess is as good as another and each decides by his own predilections. My own guess is that a.d. 60 is as good as any.

In the Gospel itself we find Matthew the publican (Mat_9:9; Mat_10:3) though Mark (Mar_2:14) and Luke (Luk_5:27) call him Levi the publican. Evidently therefore he had two names like John Mark. It is significant that Jesus called this man from so disreputable a business to follow him. He was apparently not a disciple of John the Baptist. He was specially chosen by Jesus to be one of the Twelve Apostles, a business man called into the ministry as was true of the fishermen James and John, Andrew and Simon. In the lists of the Apostles he comes either seventh or eighth. There is nothing definite told about him in the Gospels apart from the circle of the Twelve after the feast which he gave to his fellow publicans in honor of Jesus.

Matthew was in the habit of keeping accounts and it is quite possible that he took notes of the sayings of Jesus as he heard them. At any rate he gives much attention to the teachings of Jesus as, for instance, the Sermon on the Mount in chapters Matthew 5-7, the parables in Matthew 13, the denunciation of the Pharisees in Matthew 23, the great eschatological discourse in Matthew 24 and 25. As a publican in Galilee he was not a narrow Jew and so we do not expect a book prejudiced in favor of the Jews and against the Gentiles. He does seem to show that Jesus is the Messiah of Jewish expectation and hope and so makes frequent quotations from the Old Testament by way of confirmation and illustration. There is no narrow nationalism in Matthew. Jesus is both the Messiah of the Jews and the Saviour of the world.

There are ten parables in Matthew not in the other Gospels: The Tares, the Hid Treasure, the Net, the Pearl of Great Price, the Unmerciful Servant, the Labourers in the Vineyard, the Two Sons, the Marriage of the King’s Son, the Ten Virgins, the Talents. The only miracles in Matthew alone are the Two Blind Men, the Coin in the Mouth of the Fish. But Matthew gives the narrative of the Birth of Jesus from the standpoint of Joseph while Luke tells that wonderful story from the standpoint of Mary. There are details of the Death and Resurrection given by Matthew alone.

The book follows the same general chronological plan as that in Mark, but with various groups like the miracles in Matthew 8 and 9, the parables in Matthew 13.

The style is free from Hebraisms and has few individual peculiarities. The author is fond of the phrase the kingdom of heaven and pictures Jesus as the Son of man, but also as the Son of God. He sometimes abbreviates Mark’s statements and sometimes expands them to be more precise.

Plummer shows the broad general plan of both Mark and Matthew to be the same as follows:

Introduction to the Gospel Mar_1:1-13 Matthew 3:1-4:11. Ministry in Galilee Mark 1:14-6:13 Matthew 4:12-13:58. Ministry in the Neighborhood Mark 6:14-9:50 Matthew 14:1-18:35. Journey through Perea to Jerusalem Mark 10:1-52 Matthew 19:1-20:34. Last week in Jerusalem Mark 11:1-16:8 Matthew 21:1-28:8. The Gospel of Matthew comes first in the New Testament, though it is not so in all the Greek manuscripts. Because of its position it is the book most widely read in the New Testament and has exerted the greatest influence on the world. The book deserves this influence though it is later in date than Mark, not so beautiful as Luke, nor so profound as John. Yet it is a wonderful book and gives a just and adequate portraiture of the life and teachings of Jesus Christ as Lord and Saviour. The author probably wrote primarily to persuade Jews that Jesus is the fulfilment of their Messianic hopes as pictured in the Old Testament. It is thus a proper introduction to the New Testament story in comparison with the Old Testament prophecy.

The Title

The Textus Receptus has " The Holy Gospel according to Matthew" ( to kata Matthaion hagion Euaggelion ), though the Elzevirs omit " holy," not agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules (cursive Greek manuscripts) and all late have the adjective. Other minuscules and nine uncials including W (the Washington Codex of the fifth century), C of the fifth century (the palimpsest manuscript) and Delta of the ninth together with most Latin manuscripts have simply " Gospel according to Matthew" ( Euaggelion kata Matthaion ). But Aleph and B the two oldest and best Greek uncials of the fourth century have only " According to Matthew" ( Kata Maththaion ) (note double th) and the Greek uncial D of the fifth or sixth century follows Aleph and B as do some of the earliest Old Latin manuscripts and the Curetonian Syriac. It is clear, therefore, that the earliest form of the title was simply " According to Matthew." It may be doubted if Matthew (or the author, if not Matthew) had any title at all. The use of " according to" makes it plain that the meaning is not " the Gospel of Matthew," but the Gospel as given by Matthew, secundum Matthaeum , to distinguish the report by Matthew from that by Mark, by Luke, by John. Least of all is there any authority in the manuscripts for saying " Saint Matthew," a Roman Catholic practice observed by some Protestants.

The word Gospel ( Euaggelion ) comes to mean good news in Greek, though originally a reward for good tidings as in Homer’s Odyssey XIV. 152 and in 2Ki_4:10. In the New Testament it is the good news of salvation through Christ. The English word Gospel probably comes from the Anglo-Saxon Godspell, story or narrative of God, the life of Christ. It was early confused with the Anglo-Saxon godspell, good story, which seems like a translation of the Greek euaggelion . But primarily the English word means the God story as seen in Christ which is the best news that the world has ever had. One thinks at once of the use of " word" ( Logos ) in Joh_1:1, Joh_1:14. So then it is, according to the Greek, not the Good News of Matthew, but the Good News of God, brought to us in Christ the Word, the Son of God, the Image of the Father, the Message of the Father. We are to study this story first as presented by Matthew. The message is God’s and it is as fresh to us today in Matthew’s record as when he first wrote it.

JFB: Matthew (Pendahuluan Kitab)

THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with the "Levi" of the second and third Gospels, and other particulars, see on Mat 9:9. Hardly anything is known of his apostolic labors. That, after preaching to his countrymen in Palestine, he went to the East, is the general testimony of antiquity; but the precise scene or scenes of his ministry cannot be determined. That he died a natural death may be concluded from the belief of the best-informed of the Fathers--that of the apostles only three, James the Greater, Peter, and Paul, suffered martyrdom. That the first Gospel was written by this apostle is the testimony of all antiquity.

For the date of this Gospel we have only internal evidence, and that far from decisive. Accordingly, opinion is much divided. That it was the first issued of all the Gospels was universally believed. Hence, although in the order of the Gospels, those by the two apostles were placed first in the oldest manuscripts of the Old Latin version, while in all the Greek manuscripts, with scarcely an exception, the order is the same as in our Bibles, the Gospel according to Matthew is "in every case" placed first. And as this Gospel is of all the four the one which bears the most evident marks of having been prepared and constructed with a special view to the Jews--who certainly first required a written Gospel, and would be the first to make use of it--there can be no doubt that it was issued before any of the others. That it was written before the destruction of Jerusalem is equally certain; for as HUG observes [Introduction to the New Testament, p. 316, FOSDICK'S translation], when he reports our Lord's prophecy of that awful event, on coming to the warning about "the abomination of desolation" which they should "see standing in the holy place," he interposes (contrary to his invariable practice, which is to relate without remark) a call to his readers to read intelligently--"Whoso readeth, let him understand" (Mat 24:15) --a call to attend to the divine signal for flight which could be intended only for those who lived before the event. But how long before that event this Gospel was written is not so clear. Some internal evidences seem to imply a very early date. Since the Jewish Christians were, for five or six years, exposed to persecution from their own countrymen--until the Jews, being persecuted by the Romans, had to look to themselves--it is not likely (it is argued) that they should be left so long without some written Gospel to reassure and sustain them, and Matthew's Gospel was eminently fitted for that purpose. But the digests to which Luke refers in his Introduction (see on Luk 1:1) would be sufficient for a time, especially as the living voice of the "eye-witnesses and ministers of the Word" was yet sounding abroad. Other considerations in favor of a very early date--such as the tender way in which the author seems studiously to speak of Herod Antipas, as if still reigning, and his writing of Pilate apparently as if still in power--seem to have no foundation in fact, and cannot therefore be made the ground of reasoning as to the date of this Gospel. Its Hebraic structure and hue, though they prove, as we think, that this Gospel must have been published at a period considerably anterior to the destruction of Jerusalem, are no evidence in favor of so early a date as A.D. 37 or 38--according to some of the Fathers, and, of the moderns, TILLEMONT, TOWNSON, OWEN, BIRKS, TREGELLES. On the other hand, the date suggested by the statement of IRENÆUS [Against Heresies, 3.1], that Matthew put forth his Gospel while Peter and Paul were at Rome preaching and founding the Church--or after A.D. 60--though probably the majority of critics are in favor of it, would seem rather too late, especially as the second and third Gospels, which were doubtless published, as well as this one, before the destruction of Jerusalem, had still to be issued. Certainly, such statements as the following, "Wherefore that field is called the field of blood unto this day" (Mat 27:8); "And this saying is commonly reported among the Jews until this day" (Mat 28:15), bespeak a date considerably later than the events recorded. We incline, therefore, to a date intermediate between the earlier and the later dates assigned to this Gospel, without pretending to greater precision.

We have adverted to the strikingly Jewish character and coloring of this Gospel. The facts which it selects, the points to which it gives prominence, the cast of thought and phraseology, all bespeak the Jewish point of view from which it was written and to which it was directed. This has been noticed from the beginning, and is universally acknowledged. It is of the greatest consequence to the right interpretation of it; but the tendency among some even of the best of the Germans to infer, from this special design of the first Gospel, a certain laxity on the part of the Evangelist in the treatment of his facts, must be guarded against.

But by far the most interesting and important point connected with this Gospel is the language in which it was written. It is believed by a formidable number of critics that this Gospel was originally written in what is loosely called Hebrew, but more correctly Aramaic, or Syro-Chaldaic, the native tongue of the country at the time of our Lord; and that the Greek Matthew which we now possess is a translation of that work, either by the Evangelist himself or some unknown hand. The evidence on which this opinion is grounded is wholly external, but it has been deemed conclusive by GROTIUS, MICHAELIS (and his translator), MARSH, TOWNSON, CAMPBELL, OLSHAUSEN, CRESWELL, MEYER, EBRARD, LANGE, DAVIDSON, CURETON, TREGELLES, WEBSTER and WILKINSON, &c. The evidence referred to cannot be given here, but will be found, with remarks on its unsatisfactory character, in the Introduction to the Gospels prefixed to our larger Commentary, pp. 28-31.

But how stand the facts as to our Greek Gospel? We have not a title of historical evidence that it is a translation, either by Matthew himself or anyone else. All antiquity refers to it as the work of Matthew the publican and apostle, just as the other Gospels are ascribed to their respective authors. This Greek Gospel was from the first received by the Church as an integral part of the one quadriform Gospel. And while the Fathers often advert to the two Gospels which we have from apostles, and the two which we have from men not apostles--in order to show that as that of Mark leans so entirely on Peter, and that of Luke on Paul, these are really no less apostolical than the other two--though we attach less weight to this circumstance than they did, we cannot but think it striking that, in thus speaking, they never drop a hint that the full apostolic authority of the Greek Matthew had ever been questioned on the ground of its not being the original. Further, not a trace can be discovered in this Gospel itself of its being a translation. MICHAELIS tried to detect, and fancied that he had succeeded in detecting, one or two such. Other Germans since, and DAVIDSON and CURETON among ourselves, have made the same attempt. But the entire failure of all such attempts is now generally admitted, and candid advocates of a Hebrew original are quite ready to own that none such are to be found, and that but for external testimony no one would have imagined that the Greek was not the original. This they regard as showing how perfectly the translation has been executed; but those who know best what translating from one language into another is will be the readiest to own that this is tantamount to giving up the question. This Gospel proclaims its own originality in a number of striking points; such as its manner of quoting from the Old Testament, and its phraseology in some peculiar cases. But the close verbal coincidences of our Greek Matthew with the next two Gospels must not be quite passed over. There are but two possible ways of explaining this. Either the translator, sacrificing verbal fidelity in his version, intentionally conformed certain parts of his author's work to the second and third Gospels--in which case it can hardly be called Matthew's Gospel at all--or our Greek Matthew is itself the original.

Moved by these considerations, some advocates of a Hebrew original have adopted the theory of a double original; the external testimony, they think, requiring us to believe in a Hebrew original, while internal evidence is decisive in favor of the originality of the Greek. This theory is espoused by GUERICKS, OLSHAUSEN, THIERSCH, TOWNSON, TREGELLES, &c. But, besides that this looks too like an artificial theory, invented to solve a difficulty, it is utterly void of historical support. There is not a vestige of testimony to support it in Christian antiquity. This ought to be decisive against it.

It remains, then, that our Greek Matthew is the original of that Gospel, and that no other original ever existed. It is greatly to the credit of DEAN ALFORD, that after maintaining, in the first edition of his Greek Testament the theory of a Hebrew original, he thus expresses himself in the second and subsequent editions: "On the whole, then, I find myself constrained to abandon the view maintained in my first edition, and to adopt that of a Greek original."

One argument has been adduced on the other side, on which not a little reliance has been placed; but the determination of the main question does not, in our opinion, depend upon the point which it raises. It has been very confidently affirmed that the Greek language was not sufficiently understood by the Jews of Palestine when Matthew published his Gospel to make it at all probable that he would write a Gospel, for their benefit in the first instance, in that language. Now, as this merely alleges the improbability of a Greek original, it is enough to place against it the evidence already adduced, which is positive, in favor of the sole originality of our Greek Matthew. It is indeed a question how far the Greek language was understood in Palestine at the time referred to. But we advise the reader not to be drawn into that question as essential to the settlement of the other one. It is an element in it, no doubt, but not an essential element. There are extremes on both sides of it. The old idea, that our Lord hardly ever spoke anything but Syro-Chaldaic, is now pretty nearly exploded. Many, however, will not go the length, on the other side, of HUG (in his Introduction to the New Testament, pp. 326, &c.) and ROBERTS ("Discussions of the Gospels," &c., pp. 25, &c.). For ourselves, though we believe that our Lord, in all the more public scenes of His ministry, spoke in Greek, all we think it necessary here to say is that there is no ground to believe that Greek was so little understood in Palestine as to make it improbable that Matthew would write his Gospel exclusively in that language--so improbable as to outweigh the evidence that he did so. And when we think of the number of digests or short narratives of the principal facts of our Lord's history which we know from Luke (Luk 1:1-4) were floating about for some time before he wrote his Gospel, of which he speaks by no means disrespectfully, and nearly all of which would be in the mother tongue, we can have no doubt that the Jewish Christians and the Jews of Palestine generally would have from the first reliable written matter sufficient to supply every necessary requirement until the publican-apostle should leisurely draw up the first of the four Gospels in a language to them not a strange tongue, while to the rest of the world it was the language in which the entire quadriform Gospel was to be for all time enshrined. The following among others hold to this view of the sole originality of the Greek Matthew: ERASMUS, CALVIN, BEZA, LIGHTFOOT, WETSTEIN, LARDNER, HUG, FRITZSCHE, CREDNER, DE WETTE, STUART, DA COSTA, FAIRBAIRN, ROBERTS.

On two other questions regarding this Gospel it would have been desirable to say something, had not our available space been already exhausted: The characteristics, both in language and matter, by which it is distinguished from the other three, and its relation to the second and third Gospels. On the latter of these topics--whether one or more of the Evangelists made use of the materials of the other Gospels, and, if so, which of the Evangelists drew from which--the opinions are just as numerous as the possibilities of the case, every conceivable way of it having one or more who plead for it. The most popular opinion until recently--and perhaps the most popular still--is that the second Evangelist availed himself more or less of the materials of the first Gospel, and the third of the materials of both the first and second Gospels. Here we can but state our own belief, that each of the first three Evangelists wrote independently of both the others; while the fourth, familiar with the first three, wrote to supplement them, and, even where he travels along the same line, wrote quite independently of them. This judgment we express, with all deference for those who think otherwise, as the result of a close study of each of the Gospels in immediate juxtaposition and comparison with the others. On the former of the two topics noticed, the linguistic peculiarities of each of the Gospels have been handled most closely and ably by CREDNER [Einleitung (Introduction to the New Testament)], of whose results a good summary will be found in DAVIDSON'S Introduction to the New Testament. The other peculiarities of the Gospels have been most felicitously and beautifully brought out by DA COSTA in his Four Witnesses, to which we must simply refer the reader, though it contains a few things in which we cannot concur.

JFB: Matthew (Garis Besar)

• GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17)
• BIRTH OF CHRIST. (Mat 1:18-25)
• VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12)
• THE FLIGHT INTO EGYPT--THE MASSACRE AT BETHLEHEM--THE RETURN OF JOSEPH AND MARY WITH THE BABE, AFTER HEROD'S DEATH, AND THEIR SETTLEMENT AT NAZARETH. ( = Luk 2:39). (Mat 2:13-23)
• PREACHING AND MINISTRY OF JOHN. ( = Mar 1:1-8; Luke 3:1-18). (Mat 3:1-12)
• BAPTISM OF CHRIST AND DESCENT OF THE SPIRIT UPON HIM IMMEDIATELY THEREAFTER. ( = Mar 1:9-11; Luk 3:21-22; Joh 1:31-34). (Mat 3:13-17)
• TEMPTATION OF CHRIST. ( = Mar 1:12-13; Luk 4:1-13). (Mat 4:1-11)
• CHRIST BEGINS HIS GALILEAN MINISTRY--CALLING OF PETER AND ANDREW, JAMES AND JOHN--HIS FIRST GALILEAN CIRCUIT. ( = Mar 1:14-20, Mar 1:35-39; Luk 4:14-15). (Mat 4:12-25)
• THE BEATITUDES, AND THEIR BEARING UPON THE WORLD. (Mat. 5:1-16)
• IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48)
• FURTHER ILLUSTRATION OF THE RIGHTEOUSNESS OF THE KINGDOM--ITS UNOSTENTATIOUSNESS. (Mat. 6:1-18)
• CONCLUDING ILLUSTRATIONS OF THE RIGHTEOUSNESS OF THE KINGDOM--HEAVENLY-MINDEDNESS AND FILIAL CONFIDENCE. (Mat. 6:19-34)
• MISCELLANEOUS SUPPLEMENTARY COUNSELS. (Mat 7:1-12)
• CONCLUSION AND EFFECT OF THE SERMON ON THE MOUNT. (Mat. 7:13-29)
• HEALING OF A LEPER. ( = Mar 1:40-45; Luk 5:12-16). (Mat 8:1-4) When he was come down from the mountain, great multitudes followed him.
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Luk 9:57-62). (Mat 8:18-22) And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
• MATTHEW'S CALL AND FEAST. ( = Mar 2:14-17; Luk 5:27-32). (Mat 9:9-13)
• TWO BLIND MEN AND A DUMB DEMONIAC HEALED. (Mat 9:27-34)
• THIRD GALILEAN CIRCUIT--MISSION OF THE TWELVE APOSTLES. (Mat. 9:35-10:5)
• MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5)
• THE TWELVE RECEIVE THEIR INSTRUCTIONS. (Mat. 10:5-42)
• THE IMPRISONED BAPTIST'S MESSAGE TO HIS MASTER--THE REPLY, AND DISCOURSE, ON THE DEPARTURE OF THE MESSENGERS, REGARDING JOHN AND HIS MISSION. ( = Luke 7:18-35). (Mat. 11:1-19)
• OUTBURST OF FEELING SUGGESTED TO THE MIND OF JESUS BY THE RESULT OF HIS LABORS IN GALILEE. (Mat 11:20-30) Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
• PLUCKING CORN EARS ON THE SABBATH DAY. ( = Mar 2:23-28; Luk 6:1-5). (Mat 12:1-8)
• THE HEALING OF A WITHERED HAND ON THE SABBATH DAY AND RETIREMENT OF JESUS TO AVOID DANGER. ( = Mar 3:1-12; Luk 6:6-11). (Mat 12:9-21)
• A BLIND AND DUMB DEMONIAC HEALED AND REPLY TO THE MALIGNANT EXPLANATION PUT UPON IT. ( = Mar 3:20-30; Luk 11:14-23). (Mat. 12:22-37)
• A SIGN DEMANDED AND THE REPLY--HIS MOTHER AND BRETHREN SEEK TO SPEAK WITH HIM, AND THE ANSWER. ( = Luk 11:16, Luk 11:24-36; Mar 3:31-35; Luk 8:19-21). (Mat 12:38-50)
• JESUS TEACHES BY PARABLES. ( = Mark 4:1-34; Luk 8:4-18; Luk 13:18-20). (Mat. 13:1-52) The same day went Jesus out of the house, and sat by the seaside.
• HOW JESUS WAS REGARDED BY HIS RELATIVES. ( = Mar 6:1-6; Luk 4:16-30). (Mat 13:53-58) And it came to pass, that, when Jesus had finished these parables, he departed thence.
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS IMPRISONMENT AND DEATH. ( = Mark 6:14-29; Luk 9:7-9). (Mat 14:1-12)
• JESUS CROSSES TO THE WESTERN SIDE OF THE LAKE WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mar 6:45; Joh 6:15-24). (Mat 14:22-26)
• DISCOURSE ON CEREMONIAL POLLUTION. ( = Mar 7:1, Mar 7:23). (Mat. 15:1-20)
• THE WOMAN OF CANAAN AND HER DAUGHTER. (Mat 15:21-28)
• PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mar 8:27; Mar 9:1; Luk 9:18-27). (Mat. 16:13-28)
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mark 9:14-32; Luk 9:37-45). (Mat 17:14-23)
• THE TRIBUTE MONEY. (Mat 17:24-27)
• FURTHER TEACHING ON THE SAME SUBJECT INCLUDING THE PARABLE OF THE UNMERCIFUL DEBTOR. (Mat. 18:10-35)
• FINAL DEPARTURE FROM GALILEE--DIVORCE. ( = Mar 10:1-12; Luk 9:51). (Mat 19:1-12)
• PARABLE OF THE LABORERS IN THE VINEYARD. (Mat. 20:1-16)
• THE AUTHORITY OF JESUS QUESTIONED AND THE REPLY--THE PARABLES OF THE TWO SONS, AND OF THE WICKED HUSBANDMAN. ( = Mark 11:27-12:12; Luke 20:1-19). (Mat. 21:23-46)
• PARABLE OF THE MARRIAGE OF THE KING'S SON. (Mat 22:1-14)
• DENUNCIATION OF THE SCRIBES AND PHARISEES--LAMENTATION OVER JERUSALEM, AND FAREWELL TO THE TEMPLE. ( = Mar 12:38-40; Luk 20:45-47). (Mat. 23:1-39)
• PARABLE OF THE TEN VIRGINS. (Mat 25:1-13)
• PARABLE OF THE TALENTS. (Mat. 25:14-30)
• THE LAST JUDGMENT. (Mat. 25:31-46)
• JESUS LED AWAY TO PILATE--REMORSE AND SUICIDE OF JUDAS. ( = Mar 15:1; Luk 23:1; Joh 18:28). (Mat 27:1-10)
• GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15)
• JESUS MEETS WITH THE DISCIPLES ON A MOUNTAIN IN GALILEE AND GIVES FORTH THE GREAT COMMISSION. (Mat 28:16-20)
• SIGNS AND CIRCUMSTANCES FOLLOWING THE DEATH OF THE LORD JESUS--HE IS TAKEN DOWN FROM THE CROSS, AND BURIED--THE SEPULCHRE IS GUARDED. ( = Mar 15:38-47; Luk 23:47-56; Joh 19:31-42). (Mat. 27:51-66)

TSK: Matthew (Pendahuluan Kitab)

Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was perfectly well qualified to write fully the history of his life. He relates what he saw and heard. " He is eminently distinguished for the distinctness and particularity with which he has related many of our Lord’s discourses and moral instructions. Of these his sermon on the mount, his charge to the apostles, his illustrations of the nature of his kingdom, and his prophecy on mount Olivet, are examples. He has also wonderfully united simplicity and energy in relating the replies of his Master to the cavils of his adversaries." " There is not," as Dr. A. Clarke justly remarks, " one truth or doctrine, in the whole oracles of God, which is not taught in this Evangelist. The outlines of the whole spiritual system are here correctly laid down. even Paul himself has added nothing. He has amplified and illustrated the truths contained in this Gospel - under the inspiration of the Holy Ghost, neither he, nor any of the other apostles, have brought to light one truth, the prototype of which has not been found in the words and acts of our blessed Lord as related by Matthew."

TSK: Matthew 21 (Pendahuluan Pasal)

Overview

Mat 21:1, Christ rides into Jerusalem upon an ass; Mat 21:12, drives the buyers and sellers out of the temple; Mat 21:17, curses the fig-tree; Mat 21:23, puts to silence the priests and elders, Mat 21:28. and rebukes them by the similitude of the two sons, Mat 21:33. and the husbandmen who slew such as were sent to them.

Poole: Matthew 21 (Pendahuluan Pasal)

CHAPTER 21

MHCC: Matthew (Pendahuluan Kitab)

Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written his Gospel before any other of the evangelists. The contents of this Gospel, and the evidence of ancient writers, show that it was written primarily for the use of the Jewish nation. The fulfilment of prophecy was regarded by the Jews as strong evidence, therefore this is especially dwelt upon by St. Matthew. Here are particularly selected such parts of our Saviour's history and discourses as were best suited to awaken the Jewish nation to a sense of their sins; to remove their erroneous expectations of an earthly kingdom; to abate their pride and self-conceit; to teach them the spiritual nature and extent of the gospel; and to prepare them for the admission of the Gentiles into the church.

MHCC: Matthew 21 (Pendahuluan Pasal)

(Mat 21:1-11) Christ enters Jerusalem.

(Mat 21:12-17) He drives out those who profaned the temple.

(Mat 21:18-22) The barren fig-tree cursed.

(Mat 21:23-27) Jesus' discourse in the temple.

(Mat 21:28-32) The parable of the two sons.

(Mat 21:33-46) The parable of the wicked husbandmen.

Matthew Henry: Matthew (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Gospel According to St. Matthew

We have now before us, I. The New Testament of our Lord and Savior Jesus Christ; so this second part of the holy Bible is entitled: The new covenant; so it might as well be rendered; the word signifies both. But, when it is (as here) spoken of as Christ's act and deed, it is most properly rendered a testament, for he is the testator, and it becomes of force by his death (Heb 9:16, Heb 9:17); nor is there, as in covenants, a previous treaty between the parties, but what is granted, though an estate upon condition, is owing to the will, the free-will, the good-will, of the Testator. All the grace contained in this book is owing to Jesus Christ as our Lord and Saviour; and, unless we consent to him as our Lord, we cannot expect any benefit by him as our Saviour. This is called a new testament, to distinguish it from that which was given by Moses, and was not antiquated; and to signify that it should be always new, and should never wax old, and grow out of date. These books contain, not only a full discovery of that grace which has appeared to all men, bringing salvation, but a legal instrument by which it is conveyed to, and settled upon, all believers. How carefully do we preserve, and with what attention and pleasure do we read, the last will and testament of a friend, who has therein left us a fair estate, and, with it, high expressions of his love to us! How precious then should this testament of our blessed Saviour be to us, which secures to us all his unsearchable riches! It is his testament; for though, as is usual, it was written by others (we have nothing upon record that was of Christ's own writing), yet he dictated it; and the night before he died, in the institution of his supper, he signed, sealed, and published it, in the presence of twelve witnesses. For, though these books were not written for some years after, for the benefit of posterity, in perpetuam rei memoriam - as a perpetual memorial, yet the New Testament of our Lord Jesus was settled, confirmed, and declared, from the time of his death, as a nuncupative will, with which these records exactly agree. The things which St. Luke wrote were things which were most surely believed, and therefore well known, before he wrote them; but, when they were written, the oral tradition was superseded and set aside, and these writings were the repository of that New Testament. This is intimated by the title which is prefixed to many Greek Copies, Tē kainēs Diathēkēs Hapanta - The whole of the New Testament, or all the things of it. In it is declared the whole counsel of God concerning our salvation, Act 20:27. As the law of the Lord is perfect, so is the gospel of Christ, and nothing is to be added to it. We have it all, and are to look for no more.

II. We have before us The Four Gospels. Gospel signifies good news, or glad tidings; and this history of Christ's coming into the world to save sinners is, without doubt, the best news that ever came from heaven to earth; the angel gave it this title (Luk 2:10), Euagnelizomai humin - I bring you good tidings; I bring the gospel to you. And the prophet foretold it, Isa 52:7; Isa 61:1. It is there foretold that in the days of the messiah good tidings should be preached. Gospel is an old Saxon word; it is God's spell or word; and God is so called because he is good, Deus optimus - God most excellent, and therefore it may be a good spell, or word. If we take spell in its more proper signification for a charm ( carmen ), and take that in a good sense, for what is moving and affecting, which is apt lenire dolorem - to calm the spirits, or to raise them in admiration or love, as that which is very amiable we call charming, it is applicable to the gospel; for in it the charmer charmeth wisely, though to deaf adders, Psa 58:4, Psa 58:5. Nor (one would think) can any charms be so powerful as those of the beauty and love of our Redeemer. The whole New Testament is the gospel. St. Paul calls it his gospel, because he was one of the preachers of it. Oh that we may each of us make it ours by our cordial acceptance of it and subjection to it! But the four books which contain the history of the Redeemer we commonly call the four gospels, and the inspired penmen of them evangelists, or gospel-writers; not, however, very properly, because that title belongs to a particular order of ministers, that were assistants to the apostles (Eph 4:11): He gave some apostles, and some evangelists. It was requisite that the doctrine of Christ should be interwoven with, and founded upon, the narrative of his birth, life, miracles, death, and resurrection; for then it appears in its clearest and strongest light. As in nature, so in grace, the most happy discoveries are those which take rise from the certain representations of matters of fact. Natural history is the best philosophy; and so is the sacred history, both of the Old and New Testament, the most proper and grateful vehicle of sacred truth. These four gospels were early and constantly received by the primitive church, and read in Christian assemblies, as appears by the writings of Justin Martyr and Irenaeus, who lived little more than a hundred years after the ascension of Christ; they declared that neither more nor fewer than four were received by the church. A Harmony of these four evangelists was compiled by Tatian about that time, which he called, To dia tessarōn - The Gospel out of the four. In the third and fourth centuries there were gospels forged by divers sects, and published, one under the name of St. Peter, another of St. Thomas, another of St. Philip, etc. But they were never owned by the church, nor was any credit given to them, as the learned Dr. Whitby shows. And he gives this good reason why we should adhere to these written records, because, whatever the pretences of tradition may be, it is not sufficient to preserve things with any certainty, as appears by experience. For, whereas Christ said and did many memorable things, which were not written (Joh 20:30; Joh 21:25), tradition has not preserved any one of them to us, but all is lost except what was written; that therefore is what we must abide by; and blessed by God that we have it to abide by; it is the sure word of history.

III. We have before us the Gospel according to St. Matthew. The penman was by birth a Jew, by calling a publican, till Christ commanded his attendance, and then he left the receipt of custom, to follow him, and was one of those that accompanied him all the time that the Lord Jesus went in and out, beginning from the baptism of John unto the day that he was taken up, Act 1:21, Act 1:22. He was therefore a competent witness of what he has here recorded. He is said to have written this history about eight years after Christ's ascension. Many of the ancients say that he wrote it in the Hebrew or Syriac language; but the tradition is sufficiently disproved by Dr. Whitby. Doubtless, it was written in Greek, as the other parts of the New Testament were; not in that language which was peculiar to the Jews, whose church and state were near a period, but in that which was common to the world, and in which the knowledge of Christ would be most effectually transmitted to the nations of the earth; yet it is probable that there might be an edition of it in Hebrew, published by St. Matthew himself, at the same time that he wrote it in Greek; the former for the Jews, the latter for the Gentiles, when he left Judea, to preach among the Gentiles. Let us bless God that we have it, and have it in a language we understand.

Matthew Henry: Matthew 21 (Pendahuluan Pasal)

The death and resurrection of Jesus Christ are the two main hinges upon which the door of salvation turns. He came into the world on purpose to give his life a ransom; so he had lately said, ch. 20, 28. And therefore the history of his sufferings, even unto death, and his rising again, is more particularly recorded by all the evangelists than any other part of his story; and to that this evangelist now hastens apace. For at this chapter begins that which is called the passion-week. He had said to his disciples more than once, Behold, we go up to Jerusalem, and there the Son of man must be betrayed. A great deal of good work he did by the way, and now at length he is come up to Jerusalem; and here we have, I. The public entry which he made into Jerusalem, upon the first day of the passion-week (Mat 21:1-11). II. The authority he exercised there, in cleansing the temple, and driving out of it the buyers and sellers (Mat 21:12-16). III. The barren fig-tree, and his discourse with his disciples thereupon (Mat 21:17-22). IV. His justifying his own authority, by appealing to the baptism of John (Mat 21:23-27). V. His shaming the infidelity and obstinacy of the chief priests and elders, with the repentance of the publicans, illustrated by the parable of the two sons (Mat 21:29-32). VI. His reading the doom of the Jewish church for its unfruitfulness, in the parable of the vineyard let out to unthankful husbandmen (Mat 21:33-46).

Barclay: Matthew (Pendahuluan Kitab)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW

The Synoptic Gospels

Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synoptic comes from two Greek words which mean to see together and literally means able to be seen together. The reason for that name is this. These three gospels each give an account of the same events in Jesusife. There are in each of them additions and omissions; but broadly speaking their material is the same and their arrangement is the same. It is therefore possible to set them down in parallel columns, and so to compare the one with the other.

When that is done, it is quite clear that there is the closest possible relationship between them. If we, for instance, compare the story of the feeding of the five thousand (Mat_14:12-21; Mar_6:30-44; Luk_9:10-17) we find exactly the same story told in almost exactly the same words.

Another instance is the story of the healing of the man who was sick with the palsy (Mat_9:1-8; Mar_2:1-12; Luk_5:17-26). These three accounts are so similar that even a little parenthesis--"he then said to the paralytic"--occurs in all three as a parenthesis in exactly the same place. The correspondence between the three gospels is so close that we are bound to come to the conclusion either that all three are drawing their material from a common source, or that two of them must be based on the third.

The Earliest Gospel

When we examine the matter more closely we see that there is every reason for believing that Mark must have been the first of the gospels to be written, and that the other two, Matthew and Luke, are using Mark as a basis.

Mark can be divided into 105 sections. Of these sections 93 occur in Matthew and 81 in Luke. Of Mark105 sections there are only 4 which do not occur either in Matthew or in Luke.

Mark has 661 verses: Matthew has 1,068 verses: Luke has 1,149 verses. Matthew reproduces no fewer than 606 of Markverses; and Luke reproduces 320. Of the 55 verses of Mark which Matthew does not reproduce Luke reproduces 31; so there are only 24 verses in the whole of Mark which are not reproduced somewhere in Matthew or Luke.

It is not only the substance of the verses which is reproduced; the very words are reproduced. Matthew uses 51 per cent of Markwords; and Luke uses 53 per cent.

Both Matthew and Luke as a general rule follow Markorder of events. Occasionally either Matthew or Luke differs from Mark; but they never both differ against him; always at least one of them follows Markorder.

Improvements On Mark

Since Matthew and Luke are both much longer than Mark, it might just possibly be suggested that Mark is a summary of Matthew and Luke; but there is one other set of facts which show that Mark is earlier. It is the custom of Matthew and Luke to improve and to polish Mark, if we may put it so. Let us take some instances.

Sometimes Mark seems to limit the power of Jesus; at least an ill-disposed critic might try to prove that he was doing so. Here are three accounts of the same incident:

Mar_1:34: And he healed many who were sick with various

diseases, and cast out many demons;

Mat_8:16: And he cast out the spirits with a word, and

healed all who were sick;

Luk_4:40: And he laid his hands on every one of them, and

healed them.

Let us take other three similar examples:

Mar_3:10: For he had healed many;

Mat_12:15: And he healed them all;

Luk_6:19: and healed them all.

Matthew and Luke both change Markmany into all so that there may be no suggestion of any limitation of the power of Jesus Christ.

There is a very similar change in the account of the events of Jesusisit to Nazareth. Let us compare the account of Mark and of Matthew.

Mk 6:5-6: And he could do no mighty work there... and

he marvelled because of their unbelief;

Mat_13:58: And he did not do many mighty works there,

because of their unbelief.

Matthew shrinks from saying that Jesus could not do any mighty works; and changes the form of the expression accordingly.

Sometimes Matthew and Luke leave out little touches in Mark in case they could be taken to belittle Jesus. Matthew and Luke omit three statements in Mark.

Mar_3:5: "He looked around at them with anger, grieved

at their hardness of heart."

Mar_3:21: And when his friends heard it, they went out to

seize him: for they said, He is beside himself;

Mar_10:14: He was indignant.

Matthew and Luke hesitate to attribute human emotions of anger and grief to Jesus, and shudder to think that anyone should even have suggested that Jesus was mad.

Sometimes Matthew and Luke slightly alter things in Mark to get rid of statements which might seem to show the apostles in a bad light. We take but one instance, from the occasion on which James and John sought to ensure themselves of the highest places in the coming Kingdom. Let us compare the introduction to that story in Mark and in Matthew.

Mar_10:35: James and John, the sons of Zebedee, came

forward to him, and said to him...

Mat_20:20: Then the mother of the sons of Zebedee came

up to him, with her sons, and kneeling before him,

she asked him for something.

Matthew hesitates to ascribe motives of ambition directly to the two apostles, and so he ascribes them to their mother.

All this makes it clear that Mark is the earliest of the gospels. Mark gives a simple, vivid, direct narrative; but Matthew and Luke have already begun to be affected by doctrinal and theological considerations which make them much more careful of what they say.

The Teaching Of Jesus

We have seen that Matthew has 1,068 verses; and that Luke has 1,149 verses; and that between them they reproduce 582 of Markverses. That means that in Matthew and Luke there is much more material than Mark supplies. When we examine that material we find that more than 200 verses of it are almost identical. For instance such passages as Luk_6:41-42 and Mat_7:1, Mat_7:5; Luk_10:21-22 and Mat_11:25-27; Luk_3:7-9 and Mat_3:7-10 are almost exactly the same.

But here we notice a difference. The material which Matthew and Luke drew from Mark was almost entirely material dealing with the events of Jesusife; but these 200 additional verses common to Matthew and Luke tell us, not what Jesus did, but what Jesus said. Clearly in these verses Matthew and Luke are drawing from a common source-book of the sayings of Jesus.

That book does not now exist; but to it scholars have given the letter Q which stands for Quelle, which is the German word for "source." In its day it must have been an extraordinarily important book, for it was the first handbook of the teaching of Jesus.

MatthewPlace In The Gospel Tradition

It is here that we come to Matthew the apostle. Scholars are agreed that the first gospel as it stands does not come directly from the hand of Matthew. One who had himself been an eye-witness of the life of Christ would not have needed to use Mark as a source-book for the life of Jesus in the way Matthew does. But one of the earliest Church historians, a man called Papias, gives us this intensely important piece of information:

"Matthew collected the sayings of Jesus in the Hebrew tongue."

So, then, we can believe that it was none other than Matthew who wrote that book which was the source from which all men must draw, if they wished to know what Jesus taught. And it was because so much of that source-book is incorporated in the first gospel that Matthewname was attached to it. We must be for ever grateful to Matthew, when we remember that it is to him that we owe the Sermon on the Mount and nearly all we know about the teaching of Jesus. Broadly speaking, to Mark we owe our knowledge of the events of Jesusife; to Matthew we owe our knowledge of the substance of Jesuseaching.

Matthew The Taxgatherer

About Matthew himself we know very little. We read of his call in Mat_9:9. We know that he was a taxgatherer and that he must therefore have been a bitterly hated man, for the Jews hated the members of their own race who had entered the civil service of their conquerors. Matthew would be regarded as nothing better than a quisling.

But there was one gift which Matthew would possess. Most of the disciples were fishermen. They would have little skill and little practice in putting words together on paper; but Matthew would be an expert in that. When Jesus called Matthew, as he sat at the receipt of custom, Matthew rose up and followed him and left everything behind him except one thing--his pen. And Matthew nobly used his literary skill to become the first man ever to compile an account of the teaching of Jesus.

The Gospel Of The Jews

Let us now look at the chief characteristics of Matthewgospel so that we may watch for them as we read it.

First and foremost, Matthew is the gospel which was written for the Jews. It was written by a Jew in order to convince Jews.

One of the great objects of Matthew is to demonstrate that all the prophecies of the Old Testament are fulfilled in Jesus, and that, therefore, he must be the Messiah. It has one phrase which runs through it like an ever-recurring theme--"This was to fulfil what the Lord had spoken by the prophet." That phrase occurs in the gospel as often as 16 times. Jesusirth and Jesusame are the fulfillment of prophecy (Mat_1:21-23); so are the flight to Egypt (Mat_2:14-15); the slaughter of the children (Mat_2:16-18); Josephsettlement in Nazareth and Jesuspbringing there (Mat_2:23); Jesusse of parables (Mat_13:34-35); the triumphal entry (Mat_21:3-5); the betrayal for thirty pieces of silver (Mat_27:9); the casting of lots for Jesusarments as he hung on the Cross (Mat_27:35). It is Matthewprimary and deliberate purpose to show how the Old Testament prophecies received their fulfillment in Jesus; how every detail of Jesusife was foreshadowed in the prophets; and thus to compel the Jews to admit that Jesus was the Messiah.

The main interest of Matthew is in the Jews. Their conversion is especially near and dear to the heart of its writer. When the Syro-Phoenician woman seeks his help, Jesusirst answer is: "I was sent only to the lost sheep of the house of Israel" (Mat_15:24). When Jesus sends out the Twelve on the task of evangelization, his instruction is: "Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel" (Mat_10:5-6). Yet it is not to be thought that this gospel by any means excludes the Gentiles. Many are to come from the east and the west to sit down in the kingdom of God (Mat_8:11). The gospel is to be preached to the whole world (Mat_24:14). And it is Matthew which gives us the marching orders of the Church: "Go therefore and make disciples of all nations" (Mat_28:19). It is clear that Matthewfirst interest is in the Jews, but that it foresees the day when an nations will be gathered in.

The Jewishness of Matthew is also seen in its attitude to the Law. Jesus did not come to destroy, but to fulfil the Law. The least part of the Law will not pass away. Men must not be taught to break the Law. The righteousness of the Christian must exceed the righteousness of the Scribes and Pharisees (Mat_5:17-20). Matthew was written by one who knew and loved the Law, and who saw that even the Law has its place in the Christian economy.

Once again there is an apparent paradox in the attitude of Matthew to the Scribes and Pharisees. They are given a very special authority: "The Scribes and the Pharisees sit on Moseseat; so practice and observe whatever they tell you" (Mat_23:2). But at the same time there is no gospel which so sternly and consistently condemns them.

Right at the beginning there is John the Baptistsavage denunciation of them as a brood of vipers (Mat_3:7-12). They complain that Jesus eats with tax collectors and sinners (Mat_9:11). They ascribe the power of Jesus, not to God, but to the prince of devils (Mat_12:24). They plot to destroy him (Mat_12:14). The disciples are warned against the leaven, the evil teaching, of the Scribes and Pharisees (Mat_16:12). They are like evil plants doomed to be rooted up (Mat_15:13). They are quite unable to read the signs of the times (Mat_16:3). They are the murderers of the prophets (Mat_21:41). There is no chapter of condemnation in the whole New Testament like Matt 23 , which is condemnation not of what the Scribes and the Pharisees teach, but of what they are. He condemns them for falling so far short of their own teaching, and far below the ideal of what they ought to be.

There are certain other special interests in Matthew. Matthew is especially interested in the Church. It is in fact the only one of the Synoptic Gospels which uses the word Church at all. Only Matthew introduces the passage about the Church after Peterconfession at Caesarea Philippi (Mat_16:13-23; compare Mar_8:27-33; Luk_9:18-22). Only Matthew says that disputes are to be settled by the Church (Mat_18:17). By the time Matthew came to be written the Church had become a great organization and institution; and indeed the dominant factor in the life of the Christian.

Matthew has a specially strong apocalyptic interest. That is to say, Matthew has a specially strong interest in all that Jesus said about his own Second Coming, about the end of the world, and about the judgment. Matt 24 gives us a fuller account of Jesus pocalyptic discourse than any of the other gospels. Matthew alone has the parables of the talents (Mat_25:14-30); the wise and the foolish virgins (Mat_25:1-13); and the sheep and the goats (Mat_25:31-46). Matthew has a special interest in the last things and in judgment.

But we have not yet come to the greatest of all the characteristics of Matthew. It is supremely the teaching gospel.

We have already seen that the apostle Matthew was responsible for the first collection and the first handbook of the teaching of Jesus. Matthew was the great systematizer. It was his habit to gather together in one place all that he knew about the teaching of Jesus on any given subject. The result is that in Matthew we find five great blocks in which the teaching of Jesus is collected and systematized. All these sections have to do with the Kingdom of God. They are as follows:

(a) The Sermon on the Mount, or The Law of the Kingdom (Matt 5-7).

(b) The Duties of the Leaders of the Kingdom (Matt 10 )

(c) The Parables of the Kingdom (Matt 13 ).

(d) Greatness and Forgiveness in the Kingdom (Matt 18 ).

(e) The Coming of the King (Matt 24-25).

Matthew does more than collect and systematize. It must be remembered that Matthew was writing in an age when printing had not been invented, when books were few and far between because they had to be hand-written. In an age like that, comparatively few people could possess a book; and, therefore, if they wished to know and to use the teaching and the story of Jesus, they had to carry them in their memories.

Matthew therefore always arranges things in a way that is easy for the reader to memorize. He arranges things in threes and sevens. There are three messages to Joseph; three denials of Peter; three questions of Pilate; seven parables of the Kingdom in Matt 13; seven woes to the Scribes and Pharisees in Matt 23.

The genealogy of Jesus with which the gospel begins is a good example of this. The genealogy is to prove that Jesus is the Son of David. In Hebrew there are no figures; when figures are necessary the letters of the alphabet stand for the figures. In Hebrew there are no written vowels. The Hebrew letters for David are D-W-D; if these letters be taken as figures and not as letters, they add up to 14; and the genealogy consists of three groups of names, and in each group there are 14 names. Matthew does everything possible to arrange the teaching of Jesus in such a way that people will be able to assimilate and to remember it.

Every teacher owes a debt of gratitude to Matthew, for Matthew wrote what is above all the teachergospel.

Matthew has one final characteristic. Matthewdominating idea is that of Jesus as King. He writes to demonstrate the royalty of Jesus.

Right at the beginning the genealogy is to prove that Jesus is the Son of David (Mat_1:1-17). The title, Son of David, is used oftener in Matthew than in any other gospel (Mat_15:22; Mat_21:9; Mat_21:15). The wise men come looking for him who is King of the Jews (Mat_2:2). The triumphal entry is a deliberately dramatized claim to be King (Mat_21:1-11). Before Pilate, Jesus deliberately accepts the name of King (Mat_27:11). Even on the Cross the title of King is affixed, even if it be in mockery, over his head (Mat_27:37). In the Sermon on the Mount, Matthew shows us Jesus quoting the Law and five times abrogating it with a regal: "But I say to you..." (Mat_5:21, Mat_5:27, Mat_5:34, Mat_5:38, Mat_5:43). The final claim of Jesus is: "All authority has been given to me" (Mat_28:18).

Matthewpicture of Jesus is of the man born to be King. Jesus walks through his pages as if in the purple and gold of royalty.

FURTHER READING

W. C. Allen, St. Matthew (ICC; G)

J. C. Fenton, The Gospel of St. Matthew (PC; E)

F. V. Filson, The Gospel According to St. Matthew (ACB; E)

A. H. McNeile, St Matthew (MmC; G)

A. Plummer, An Exegetical Commentary on the Gospel According to St. Matthew (E)

T. H. Robinson, The Gospel of Matthew (MC; E)

R. V. G. Tasker, The Gospel According to St. Matthew (TC; E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Matthew 21 (Pendahuluan Pasal)

The Beginning Of The Last Act (Mat_21:1-11)

The Intention Of Jesus (Mat_21:1-11 Continued)

The Claim Of The King (Mat_21:1-11 Continued)

The Scene In The Temple (Mat_21:12-14)

The Wrath And The Love (Mat_21:12-14 Continued)

The Knowledge Of The Simple In Heart (Mat_21:15-17)

The Way Of The Fig Tree (Mat_21:18-22)

Promise Without Performance (Mat_21:18-22 Continued)

The Dynamic Of Prayer (Mat_21:18-22 Continued)

The Expedient Ignorance (Mat_21:23-27)

The Better Of Two Bad Sons (Mat_21:28-32)

The Vineyard Of The Lord (Mat_21:33-46)

Privilege And Responsibility (Mat_21:33-46 Continued)

The Symbol Of The Stone (Mat_21:33-46 Continued)

Constable: Matthew (Pendahuluan Kitab)

Introduction

The Synoptic Problem

The synoptic problem is intrinsic to all study of the Gospels, especially the first three. The word "synoptic" comes from two Greek words, syn and opsesthai, meaning "to see together." Essentially the synoptic problem involves all the difficulties that arise because of the similarities and differences between the Gospel accounts. Matthew, Mark, and Luke have received the title "Synoptic Gospels" because they present the life and ministry of Jesus Christ similarly. The content and purpose of John's Gospel are sufficiently distinct to put it in a class by itself. It is not one of the so-called Synoptic Gospels.

Part of the synoptic problem is the sources the Holy Spirit led the evangelists to use in producing their Gospels. There is internal evidence (within the individual Gospels themselves) that the writers used source materials as they wrote. The most obvious example of this is the Old Testament passages to which each one referred directly or indirectly. Since Matthew and John were disciples of Jesus Christ many of their statements represent eyewitness accounts of what happened. Likewise Mark had close connections with Peter, and Luke was an intimate associate of Paul as well as a careful historian (Luke 1:1-4). Information that the writers obtained verbally (oral tradition) and in writing (documents) undoubtedly played a part in what they wrote. Perhaps the evangelists also received special revelations from the Lord before and or when they wrote their Gospels.

Some scholars have devoted much time and attention to the study of the other sources the evangelists may have used. They are the "source critics" and their work constitutes "source criticism." Because source criticism and its development are so crucial to Gospel studies, a brief introduction to this subject follows.

In 1776 and 1779 two posthumously published essays by A. E. Lessing became known in which he argued for a single written source for the Synoptic Gospels. He called this source the Gospel of the Nazarenes, and he believed its writer had composed it in the Aramaic language. To him one original source best explained the parallels and differences between the Synoptics. This idea of an original source or primal Gospel caught the interest of many other scholars. Some of them believed there was a written source, but others held it was an oral source.

As one might expect, the idea of two or more sources occurred to some scholars as the best solution to the synoptic problem.¹ Some favored the view that Mark was one of the primal sources because over 90% of the material in Mark also appears in Matthew and or Luke. Some posited another primary source "Q," an abbreviation of the German word for source, quelle. It supposedly contained the material in Matthew and Luke that does not appear in Mark.

Gradually source criticism gave way to form criticism. The form critics concentrated on the process involved in transmitting what Jesus said and did to the primary sources. They assumed that the process of transmitting this information followed patterns of oral communication that are typical in primitive societies.² Typically oral communication has certain characteristic effects on stories. It tends to shorten narratives, to retain names, to balance teaching, and to elaborate on stories about miracles, to name a few results. The critics also adopted other criteria from secular philology to assess the accuracy of statements in the Gospels. For example, they viewed as distinctive to Jesus only what was dissimilar to what Palestinian Jews or early Christians might have said. Given the critics' view of inspiration it is easy to see how most of them concluded that the Gospels in their present form do not accurately represent what Jesus said and did. However some conservative scholars used the same literary method but held a much higher view of the Gospels.³

The next wave of critical opinion, redaction criticism, hit the Christian world shortly after World War II.⁴ Redaction critics generally accept the tenets of source and form criticism. However they also believe that the Gospel evangelists altered the traditions they received to make their own theological emphases. They viewed the writers not simply as compilers of the church's oral traditions but as theologians who adapted the material for their own purposes. They viewed the present Gospels as containing both traditional material and edited material. Obviously there is a good aspect and a bad aspect to this view. Positively it recognizes the individual evangelist's distinctive purpose for writing. Negatively it permits an interpretation of the Gospel that allows for historical error and even deliberate distortion. Redaction scholars have been more or less liberal depending on their view of Scripture generally. Redaction critics also characteristically show more interest in the early Christian community out of which the Gospels came and the beliefs of that community than they do in Jesus' historical context. Their interpretations of the early Christian community vary greatly as one would expect. In recent years the trend in critical scholarship has been conservative, to recognize more rather than less Gospel material as having a historical basis.

Some knowledge of the history of Gospel criticism is helpful to the serious student who wants to understand the text. Questions of the historical background out of which the evangelists wrote, their individual purposes, and what they simply recorded and what they commented on all affect interpretation. Consequently the conservative expositor can profit somewhat from the studies of scholars who concern themselves with these questions primarily.⁵

Most critics have concluded that one source the writers used was one or more of the other Gospels. Currently most source critics believe that Matthew and Luke drew information from Mark's Gospel. Mark's accounts are generally longer than those of Matthew and Luke suggesting that Matthew and Luke condensed Mark. To them it seems more probable that they condensed him than that he elaborated on them. There is no direct evidence, however, that one evangelist used another as a source. Since they were either personally disciples of Christ or very close to eyewitnesses of His activities, they may not have needed to consult an earlier Gospel.

Most source critics also believe that the unique material in each Gospel goes back to Q. This may initially appear to be a document constructed out of thin air. However the early church father Papias (80-155 A.D.) may have referred to the existence of such a source. Eusebius, the fourth century church historian, wrote that Papias had written, "Matthew composed the logia [sayings? Gospel?] in the hebraidi [Hebrew? Aramaic?] dialekto [dialect? language? style?]."⁶ This is an important statement for several reasons, but here note that Papias referred to Matthew's logia. This may be a reference to Matthew's Gospel, but many source critics believe it refers to a primal document that became a source for one or more of our Gospels. Most of them do not believe Matthew wrote Q. They see in Papias' statement support for the idea that primal documents such as Matthew's logia were available as sources, and they conclude that Q was the most important one.

Another major aspect of the synoptic problem is the order in which the Gospels appeared as finished products. This issue has obvious connections with the question of the sources the Gospel writers may have used.

Until after the Reformation, almost all Christians believed that Matthew wrote his Gospel before Mark and Luke wrote theirs; they held Matthean priority. From studying the similarities and differences between the Synoptics, some source critics concluded that Matthew and Luke came into existence before Mark. They viewed Mark as a condensation of the other two.⁷ However the majority of source critics today believe that Mark was the first Gospel and that Matthew and Luke wrote later. As explained above, they hold this view because they believe it is more probable that Matthew and Luke drew from and condensed Mark than that Mark expanded on Matthew and Luke.

Since source criticism is highly speculative many conservative expositors today continue to lean toward Matthean priority. We do so because there is no solid evidence to contradict this traditional view that Christians held almost consistently for the church's first 17 centuries.

While the game of deducing which Gospel came first and who drew from whom appeals to many students, these issues are essentially academic ones. They have little to do with the meaning of the text. Consequently I do not plan to discuss them further but will refer interested student to the vast body of literature that is available. I will, however, deal with problems involving the harmonization of the Gospel accounts at the appropriate places in the exposition that follows. The Bible expositor's basic concern is not the nature and history of the stories in the text but their primary significance in their contexts.

". . . it is this writer's opinion that there is no evidence to postulate a tradition of literary dependence among the Gospels. The dependence is rather a parallel dependence on the actual events which occurred."⁸

A much more helpful critical approach to the study of the Bible is literary criticism, the current wave of interest. This approach analyses the text in terms of its literary structure, emphases, and unique features. It seeks to understand the text as a piece of literature by examining how the writer wrote it.

Writer

External evidence strongly supports the Matthean authorship of the first Gospel. The earliest copies of the Gospel we have begin "KATA MATTHAION" ("according to Matthew"). Several early church fathers referred to Matthew as the writer including Clement of Rome, Polycarp, Justin Martyr, Clement of Alexandria, Tertullian, and Origen.⁹ Papias' use of the term logia to describe Matthew's work, cited above, is not a clear attestation to Matthean authorship of the first Gospel. Since Matthew was a disciple of Jesus and one of the 12 Apostles, his work carried great influence and enjoyed much prestige from its first appearance. We might expect a more prominent disciple such as Peter or James to have written it. The fact that the early church accepted it as from Matthew further strengthens the likelihood that he indeed wrote it.

Internal evidence of Matthean authorship is also strong. As a tax collector for Rome, Matthew would have had to be able to write capably. His profession forced him to keep accurate and detailed records which skill he put to good use in composing his Gospel. There are more references to money and to more different kinds of money in this Gospel than in any of the others.¹⁰ Matthew humbly referred to himself as a tax collector, a profession with objectionable connotations in his culture, whereas the other Gospel writers simply called him Matthew. Matthew called his feast for Jesus a dinner (Matt. 9:9-10), but Luke referred to it as a great banquet (Luke 5:29). All these details confirm the testimony of the early church fathers.

Language

Papias' statement, cited above, refers to a writing by Matthew in the hebraidi dialekto (the Hebrew or possibly Aramaic language or dialect). This may not be a reference to Matthew's Gospel. Four other church fathers mentioned that Matthew wrote in Aramaic and that translations followed in Greek: Irenaeus (130-202 A.D.), Origen (185-254 A.D.), Eusebius (4th century), and Jerome (6th century).¹¹ However they may have been referring to something other than our first Gospel. These references have led many scholars to conclude that Matthew composed his Gospel in Aramaic and that someone else, or he himself, later translated it into Greek. This is the normal meaning of the fathers' statements. If Matthew originally wrote his Gospel in Aramaic, it is difficult to explain why he sometimes, but not always, quoted from a Greek translation of the Old Testament, the Septuagint. The Hebrew Old Testament would have been the normal text for a Hebrew or Aramaic author to use. A Greek translator might have used the LXX (Septuagint) to save himself some work, but if he did so why did he not use it consistently? Matthew's Greek Gospel contains many Aramaic words. This solution also raises some questions concerning the reliability and inerrancy of the Greek Gospel that has come down to us.

There are several possible solutions to the problem of the language of Matthew's Gospel.¹² The best seems to be that Matthew wrote a Hebrew document that God did not inspire that is no longer extant. He also composed an inspired Greek Gospel that has come down to us in the New Testament. Many competent scholars believe that Matthew originally wrote his Gospel in Greek. They do so mainly because of his Greek.¹³

Date and Place of Composition

Dating Matthew's Gospel is difficult for many reasons even if one believes in Matthean priority. The first extra-biblical reference to it occurs in the writings of Ignatius (c. 110-115 A.D.).¹⁴ However Matthew's references to Jerusalem and the Sadducees point to a date of compositions before 70 A.D. when the Romans destroyed Jerusalem. His references to Jerusalem assume its existence (e.g., 4:5; 27:53). Matthew recorded more warnings about the Sadducees than all the other New Testament writers combined, but after 70 A.D. they no longer existed as a significant authority in Israel.¹⁵ Consequently Matthew probably wrote before 70 A.D.

References in the text to the customs of the Jews continuing "to this day" (27:8; 28:15) imply that some time had elapsed between the crucifixion of Jesus Christ and the composition of the Gospel. Since Jesus died in 33 A.D. Matthew may have composed his Gospel perhaps a decade or more later. A date between 40 and 70 A.D. is very probable.¹⁶

Since Matthew lived and worked in Palestine we would assume that he wrote while living there. There is no evidence that excludes this possibility. Nevertheless scholars love to speculate. Other sites they have suggested include Antioch of Syria (because Ignatius was bishop of Antioch), Alexandria, Edessa, Syria, Tyre, and Caesarea Maratima. These are all guesses.

Distinctive Features

Compared with the other Gospels Matthew's is distinctively Jewish. He used parallelism as did many to the Old Testament writers, and his thought patterns and general style are typically Hebrew.¹⁷ Matthew's vocabulary (e.g., kingdom of heaven, holy city, righteousness, etc.) and subject matter (the Law, defilement, the sabbath, Messiah, etc.) are also distinctively Jewish. Matthew referred to the Old Testament 129 times, more than any other evangelist.¹⁸ Usually he did so to prove a point to his readers. The genealogy in chapter 1 traces Jesus' ancestry back to Abraham, the father of the Jewish race. Matthew gave prominent attention to Peter, the apostle to the Jews.¹⁹ The writer also referred to many Jewish customs without explaining them evidently because he believed most of his original readers would not need an explanation.

Another distinctive emphasis in Matthew is Jesus' teaching ministry. No other Gospel contains as many of Jesus' discourses and instructions. These include the Sermon on the Mount, the instruction of the disciples, the parables of the kingdom, the denunciation of Israel's leaders, and the Olivet Discourse.²⁰

Audience and Purposes

Several church fathers (i.e., Irenaeus, Origen, and Eusebius) stated what we might suppose from the distinctively Jewish emphases of this book, namely that Matthew wrote his Gospel primarily for his fellow Jews.²¹

He wrote, under the inspiration of the Holy Spirit, for a specific purpose or, more accurately, specific purposes. He did not state these purposes concisely as John did in his Gospel (John 20:30-31). Nevertheless they are clear from his content and his emphases.

"Matthew has a twofold purpose in writing his Gospel. Primarily he penned this Gospel to prove Jesus is the Messiah, but he also wrote it to explain God's kingdom program to his readers. One goal directly involves the other. Nevertheless, they are distinct."²²

"Matthew's purpose obviously was to demonstrate that Jesus Christ was the promised Messiah of the Old Testament, that He fulfilled the requirements of being the promised King who would be a descendant of David, and that His life and ministry fully support the conclusion that He is the prophesied Messiah of Israel. . . .

"As a whole, the gospel is not properly designated as only an apologetic for the Christian faith. Rather, it was designed to explain to the Jews, who had expected the Messiah when He came to be a conquering king, why instead Christ suffered and died, and why there was the resulting postponement of His triumph to His second coming."²³

Matthew presented three aspects to God's kingdom program. First, Jesus presented Himself to the Jews as the king that God had promised in the Old Testament. Second, Israel's leaders rejected Jesus as their king. This resulted in the postponement, not the cancellation, of the messianic kingdom that God had promised Israel. Third, because of Israel's rejection Jesus is now building His church in anticipation of His return to establish the promised messianic kingdom on the earth.

There are at least three wider purposes that Matthew undoubtedly hoped to fulfill with his Gospel. First, he wanted to instruct Christians and non-Christians concerning the person and work of Jesus.²⁴ Second, he wanted to provide an apologetic to aid his Jewish brethren in witnessing to other Jews about Christ. Third, he wanted to encourage all Christians to witness for Christ boldly and faithfully. It is interesting that Matthew is the only Gospel writer to use the Greek verb matheteuo, "to disciple" (13:52; 27:57; 28:19; cf. Acts 14:21 for its only other occurrence in the New Testament). This fact shows his concern for making disciples of Christ.²⁵

Carson identified nine major themes in Matthew. They are Christology, prophecy and fulfillment, law, church, eschatology, Jewish leaders, mission, miracles, and the disciples' understanding and faith.²⁶

Plan and Structure

Matthew often grouped his material into sections so that three, five, six, or seven events, miracles, sayings, or parables appear together.²⁷ Jewish writers typically did this to help their readers remember what they had written. The presence of this technique reveals Matthew's didactic (instructional) intent. Furthermore it indicates that his arrangement of material was somewhat topical rather than strictly chronological. Generally chapters 1-4 are in chronological order, chapters 5-13 are topical, and chapters 14-28 are again chronological.²⁸

Not only Matthew but the other Gospel writers as well present the life of Jesus Christ in three major stages. These stages are His presentation to the people, their consideration of His claims, and their rejection and its consequences.

A key phrase in Matthew's Gospel enables us to note the major movements in the writer's thought. It is the phrase "and it came about that when Jesus had finished" (7:28; 11:1; 13:53; 19:1; 26:1). This phrase always occurs at the end of one of Jesus' addresses. An address therefore concludes each major section of the Gospel, and it is climactic. Matthew evidently used the narrative sections to introduce Jesus' discourses, which he regarded as specially important in his book. Mark, on the other hand, gave more detailed information concerning the narrative material in his Gospel. In addition to each major section, there is a prologue and an epilogue to the Gospel according to Matthew.

Message²⁹

The four Gospels are foundational to Christianity because they record the life of Jesus Christ and His teachings. Each of the four Gospels fulfills a unique purpose. They are not simply four versions of the life of Jesus. If one wants to study the life of Jesus Christ, the best way to do that is with a harmony of the Gospels that correlates all the data chronologically. However if one wants to study only one of the Gospel accounts, then one needs to pay attention to the uniqueness of that Gospel. The unique material, what the writer included and excluded, reveals the purpose for which he wrote and the points he wanted to stress.

What is the unique message of Matthew's Gospel? How does it differ from the other three Gospels? What specific emphasis was Matthew wanting his readers to gain as they read his record of Jesus' life and ministry? I would put it this way.

Matthew wanted his readers to do what John the Baptist and Jesus called the people of their day to do, namely "Repent, for the kingdom of heaven is at hand." This was the message of the King to His people and the message of the King's herald as he called the King's people to prepare for the King's coming.

This is not the final message of Christianity, but it is the message that Matthew wanted us to understand. When John the Baptist and Jesus originally issued this call, they faced a situation that is different from the situation we face today. They called the people of their day to trust in and follow Jesus because the messianic kingdom was immediately at hand. If the Jews had responded, Jesus would have established His kingdom immediately. He would have died on the cross, risen from the dead, ascended into heaven, ushered in the Tribulation, returned, and established His kingdom.

The messianic kingdom is at hand for you and me in a different sense. Jesus Christ has died and risen from the dead. The Tribulation is still future, but following those seven years Jesus will return and establish His messianic kingdom on earth. The commission that Jesus has given us as His disciples is essentially to prepare people for the King's return. To do this we must go into all the world and herald the gospel to everyone. We must call them to trust in and follow the King as His disciples.

Essentially the message of Matthew is "the kingdom of heaven is at hand." The proper response to this message is, "Repent." Let us look first at the message and then at the proper response. Note three things about the message.

First, "the kingdom of heaven is at hand" is the statement of a fact. The subject of this statement is the kingdom. The kingdom is the theme of Matthew's Gospel. The word "kingdom" occurs about 50 times in Matthew. Since "kingdom" is such a prominent theme it is not surprising to discover that this Gospel presents Jesus as the great King.

Matthew presents the kingship of Jesus. Kingship involves the fact that Jesus is the great King that the Old Testament prophets predicted would come and rule over all the earth in Israel's golden age. It points to the universal sovereignty of God's Son who would rule over all mankind. He was to be a Son of David who would also rule over Israel. The second smaller sphere of sovereignty lies within the first larger sphere.

The word "kingdom" refers to the realm over which the King reigns. This is usually what we think of when we think of Jesus' messianic kingdom, the sphere over which He will rule. However, it is important that we not stress the sphere to the detriment of the sovereignty with which He will rule. Both ideas are essential to the concept of the kingdom that Matthew presents, sphere and sovereignty.

The little used phrase in Matthew's Gospel "kingdom of God" stresses the fact that it is God who rules. The King is God, and He will reign over all of His creation eventually. The kingdom belongs to God and it will extend over all that God sovereignly controls.

Matthew of all the Gospel evangelists was the only one to use the phrase "kingdom of heaven." John the Baptist nor Jesus ever explained this phrase. Their audiences knew what they meant by it. Ever since God gave His great promises to Abraham the Jews knew what the kingdom of heaven meant. It meant God's rule over His people who lived on the earth. As time passed, God gave the Israelites more information about His rule over them. He told them that He would provide a descendant of David who would be their King. This king would rule over the Israelites who would live in the Promised Land. His rule would include the whole earth, however, and the Gentiles too would live under His authority. The kingdom of heaven that the Old Testament predicted was an earthly kingdom over which God would rule through His Son. It would not just be God's rule over His people from heaven. When the Jews in Jesus' day heard John the Baptist and Jesus calling them to repent for the kingdom of heaven was at hand, what did they think? They understood that the earthly messianic kingdom predicted in the Old Testament was very near. They needed to get ready for it by making some changes.

The simple meaning of "kingdom of heaven" then is God's establishment of heaven's order on earth. Every created being and every human authority would be in subjection to God. God would overturn everyone and everything that did not recognize His authority. It is the establishment of divine order on earth. It is the supremacy of God's will over human affairs. The establishment of the kingdom of heaven on earth then is the hope of humanity, and it will only transpire as people submit to God's King. It is impossible for people to bring in this kingdom. Only God can bring it in. People just need to get ready because it is coming.

Second, Matthew's Gospel interprets the kingdom. It does not just affirm the coming of the kingdom, but it also explains the order of the kingdom. Specifically it reveals the principle of the kingdom, the practice of the kingdom, and the purpose of the kingdom.

The principle of the kingdom is righteousness. This is one of the major themes in Matthew. Righteousness in Matthew refers to righteous conduct, righteousness in practice rather than positional righteousness. Righteousness is necessary to enter the kingdom and to serve in the kingdom under the King. The words of the King in Matthew constitute the law of the kingdom. They proclaim the principle of righteousness.

The practice of the kingdom is peace. Peace is another major theme in Matthew. When you think of the Sermon on the Mount you may think of these two major themes: righteousness and peace. The kingdom would come not by going to war with Rome and defeating it. It would come by peaceful submission to the King, Jesus. These two approaches to inaugurating the kingdom contrast starkly as we think of Jesus hanging on the cross between two insurrectionists. They tried to establish the kingdom the way most people in Israel thought it would come, by violence. Jesus, on the other hand, submitted to His Father's will, and even though He died He ratified the covenant by which the kingdom will come by dying. He secured the kingdom. Jesus' example of peaceful submission to God's will is to be the model for His disciples. Greatness in the kingdom does not come by self-assertion but by self-sacrifice. The greatest in the kingdom will be the servant of all. The works of the King in Matthew demonstrate the powers of the kingdom moving toward peace.

The purpose of the kingdom is joy. God will establish His kingdom on earth to bring great joy to mankind. This will be the time of greatest fruitfulness and abundance in earth's history. God's will has always been to bless mankind. It is by rebelling against God that man loses his joy. The essence of joy is intimate fellowship with God. This intimate fellowship will be a reality during the kingdom to a greater extent than ever before in history. The will of the King in Matthew is to bless mankind. The Beatitudes express this purpose very clearly (cf. 5:3-12).

Third, Matthew's Gospel stresses the method by which the King will administer the kingdom. It is a three-fold method.

In the first five books of the Old Testament, the Law or Torah, God revealed the need for a high priest to offer a final sacrifice for mankind to God. The last part of Matthew's Gospel, the passion narrative, presents Jesus as the Great High Priest who offered that perfect sacrifice.

In the second part of the Old Testament, the historical books, the great need and expectation is a king who will rule over Israel and the nations in righteousness. The first part of Matthew's Gospel presents Jesus as that long expected King, Messiah.

In the last part of the Old Testament, the prophets, we see the great need for a prophet who could bring God's complete revelation to mankind. The middle part of Matthew's Gospel presents Jesus as the prophet who would surpass Moses and bring God's final revelation to mankind.

God will administer His kingdom on earth through this Person who as King has all authority, as Prophet reveals God's final word of truth, and as Priest has dealt with sin finally. God's administration of His kingdom is in the hands of a King who is the great High Priest and the completely faithful Prophet.

The central teaching of Matthew's Gospel then concerns the kingdom of heaven. The needed response to this Gospel is, "Repent."

In our day Christians differ in their understanding of the meaning of repentance. This difference arises because there are two Greek verbs each of which means, "to repent." One of these is metamelomai. When it occurs, it usually describes an active change. The other word is metanoeo. When it occurs, it usually describes a contemplative change. Consequently when we read "repent" or "repentance" in our English Bibles, we have to ask ourselves whether a change of behavior is in view primarily or a change of mind. Historically the Roman Catholic Church has favored an active interpretation of the nature of repentance whereas Protestants have favored a contemplative interpretation. Catholics say repentance involves a change of behavior while Protestants say it involves a change of thinking essentially. One interpretation stresses the need for a sense of sorrow, and the other stresses the need for a sense of awareness.

The word John the Baptist and Jesus used when they called their hearers to repentance was metanoeo. We could translate it, "Think again." They were calling their hearers to consider the implications of the imminency of the messianic kingdom.

Consideration that the kingdom of heaven was at hand would result in a conviction of sin and a sense of sorrow. These are the inevitable consequences of considering these things. Conviction of a need to change is the consequence of genuine repentance.

Consideration leads to conviction, and conviction leads to conversion. Conversion describes turning from rebellion to submission, from self to the Savior. In relation to the coming kingdom it involves becoming humble and childlike rather than proud and independent. It involves placing confidence in Jesus rather than in self for salvation.

To summarize, we can think of the kind of repenting that John the Baptist, Jesus, and later Jesus' disciples were calling on their hearers to demonstrate as involving consideration, conviction, and conversion. Repentance begins with consideration of the facts. Awareness of these facts brings conviction of personal need. Feeling these personal needs leads to conversion or a turning from what is bad to what is good.

Now let us combine "repent" with "the kingdom of heaven is at hand." Matthew's Gospel calls the reader to consider the kingdom and the King. This should produce the conviction that one is not ready for such a kingdom nor is one ready to face such a King. Then we should submit our lives to the rule of the King and the standards of the kingdom.

Matthew's Gospel proclaims the kingdom. It interprets the kingdom as righteousness, peace, and joy. It reveals that a perfect King who is a perfect prophet and a perfect priest will administer the kingdom. It finally appeals to mankind to repent in view of these realities: to consider, to feel conviction, and to turn in conversion. As readers of this Gospel, we need to get ready, to think again, because the kingdom of heaven is coming.

The church now has the task of calling the world to repent for the kingdom of heaven is at hand. The church is Jesus' disciples collectively. The King is coming back to rule and to reign. People need to prepare for that reality. The church's job is to spread the good news of the King and the kingdom to those who have very different ideas about the ultimate ruler and the real utopia. We face the same problem that Jesus did in His day. Therefore Matthew's Gospel is a great resource for us as we seek to carry out the commission that the King has given us.

Individually we have a responsibility to consider the King and the kingdom, to gain conviction by what we consider, and to change our behavior. Our repentance should involve submission to the King's authority and preparation for kingdom service. We submit to the King's authority as we observe all that He has commanded us. We prepare for kingdom service as we faithfully persevere in the work He has given us to do rather than pursuing our own personal agendas. We can do this joyfully because we have the promise of the King's presence with us and the enablement of His authority behind us (28:18, 20).

Constable: Matthew (Garis Besar)

Outline

I. The introduction of the King 1:1-4:11

A. The King's genealogy 1:1-17

B. The King's birth 1:18-25

C. The King's childhood 2:1-23

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

D. The King's preparation 3:1-4:11

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

II. The authority of the King 4:12-7:29

A. The beginning of Jesus' ministry 4:12-25

1. The setting of Jesus' ministry 4:12-16

2. Jesus' essential message 4:17

3. The call of four disciples 4:18-22

4. A summary of Jesus' ministry 4:23-25

B. Jesus' revelations concerning participation in His kingdom 5:1-7:29

1. The setting of the Sermon on the Mount 5:1-2

2. The subjects of Jesus' kingdom 5:3-16

3. The importance of true righteousness 5:17-7:12

4. The false alternatives 7:13-27

5. The response of the audience 7:28-29

III. The manifestation of the King 8:1-11:1

A. Demonstrations of the King's power 8:1-9:34

1. Jesus' ability to heal 8:1-17

2. Jesus' authority over His disciples 8:18-22

3. Jesus' supernatural power 8:23-9:8

4. Jesus' authority over His critics 9:9-17

5. Jesus' ability to restore 9:18-34

B. Declarations of the King's presence 9:35-11:1

1. Jesus' compassion 9:35-38

2. Jesus' commissioning of 12 disciples 10:1-4

3. Jesus' charge concerning His apostles' mission 10:5-42

4. Jesus' continuation of His work 11:1

IV. The opposition to the King 11:2-13:53

A. Evidences of Israel's opposition to Jesus 11:2-30

1. Questions from the King's forerunner 11:2-19

2. Indifference to the King's message 11:20-24

3. The King's invitation to the repentant 11:25-30

B. Specific instances of Israel's rejection of Jesus ch. 12

1. Conflict over Sabbath observance 12:1-21

2. Conflict over Jesus' power 12:22-37

3. Conflict over Jesus' sign 12:38-45

4. Conflict over Jesus' kin 12:46-50

C. Adaptations because of Israel's rejection of Jesus 13:1-53

1. The setting 13:1-3a

2. Parables addressed to the multitudes 13:3b-33

3. The function of these parables 13:34-43

4. Parables addressed to the disciples 13:44-52

5. The departure 13:53

V. The reactions of the King 13:54-19:2

A. Opposition, instruction, and healing 13:54-16:12

1. The opposition of the Nazarenes and Romans 13:54-14:12

2. The withdrawal to Bethsaida 14:13-33

3. The public ministry at Gennesaret 14:34-36

4. The opposition of the Pharisees and scribes 15:1-20

5. The withdrawal to Tyre and Sidon 15:21-28

6. The public ministry to Gentiles 15:29-39

7. The opposition of the Pharisees and Sadducees 16:1-12

B. Jesus' instruction of His disciples around Galilee 16:13-19:2

1. Instruction about the King's person 16:13-17

2. Instruction about the King's program 16:18-17:13

3. Instruction about the King's principles 17:14-27

4. Instruction about the King's personal representatives ch. 18

5. The transition from Galilee to Judea 19:1-2

VI. The official presentation and rejection of the King 19:3-25:46

A. Jesus' instruction of His disciples around Judea 19:3-20:34

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

3. Instruction about wealth 19:16-20:16

4. Instruction about Jesus' passion 20:17-19

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

B. Jesus' presentation of Himself to Israel as her King 21:1-17

1. Jesus' preparation for the presentation 21:1-7

2. Jesus' entrance into Jerusalem 21:8-11

3. Jesus' entrance into the temple 21:12-17

C. Israel's rejection of her King 21:18-22:46

1. The sign of Jesus' rejection of Israel 21:18-22

2. Rejection by the chief priests and the elders 21:23-22:14

3. Rejection by the Pharisees and the Herodians 22:15-22

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

D. The King's rejection of Israel ch. 23

1. Jesus' admonition of the multitudes and His disciples 23:1-12

2. Jesus' indictment of the scribes and the Pharisees 23:13-36

3. Jesus' lamentation over Jerusalem 23:37-39

E. The King's revelations concerning the future chs. 24-25

1. The setting of the Olivet Discourse 24:1-3

2. Jesus' warning about deception 24:4-6

3. Jesus' general description of the future 24:7-14

4. The abomination of desolation 24:15-22

5. The second coming of the King 24:23-31

6. The responsibilities of disciples 24:32-25:30

7. The King's judgment of the nations 25:31-46

VII. The crucifixion and resurrection of the King chs. 26-28

A. The King's crucifixion chs. 26-27

1. Preparations for Jesus' crucifixion 26:1-46

2. The arrest of Jesus 26:47-56

3. The trials of Jesus 26:57-27:26

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

2. Jesus' appearance to the women 28:8-10

3. The attempted cover-up 28:11-15

4. The King's final instructions to His disciples 28:16-20

Constable: Matthew

Matthew

Bibliography

Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Clark, 1937.

Albright, W. F. and Mann, C. S. Matthew. The Anchor Bible series. Garden City: Doubleday, 1971.

Alford, Henry. The Greek Testament. 4 vols. Reprint ed. Grand Rapids: Baker Book House, n. d.

Allen, Willoughby C. A Critical and Exegetical Commentary on the Gospel According to S. Matthew. 3rd ed. International Critical Commentary on the Holy Scriptures of the Old and New Testaments series. Edinburgh: T. & T. Clark, 1912.

Anderson, Robert. The Coming Prince. Grand Rapids: Kregel Publications, 1975.

Andrews, Samuel J. The Life of Our Lord Upon the Earth. New York: Charles Scribner's Sons, 1891.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. 1964; revised ed., Chicago: Moody Press, 1974.

Armerding, Carl. The Olivet Discourse. Findlay, Oh.: Dunham Publishing Co., n. d.

The Babylonian Talmud. London: Soncino Press, 1935.

Bailey, Mark L. "A Biblical Theology of Paul's Pastoral Epistles." in A Biblical Theology of the New Testament, pp. 333-67. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

_____. "Dispensational Definitions of the Kingdom." In Integrity of Heart, Skillfulness of Hands, pp. 201-21. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. "The Doctrine of the Kingdom in Matthew 13." Bibliotheca Sacra 156:624 (October-December 1999):443-51.

_____. "Guidelines for Interpreting Jesus' Parables." Bibliotheca Sacra 155:617 (January-March 1998):29-38.

_____. "The Parable of the Leavening Process." Bibliotheca Sacra 156:621 (January-March 1999):61-71.

_____. "The Parable of the Mustard Seed." Bibliotheca Sacra 155:620 (October-December 1998):449-59.

_____. "The Parable of the Sower and the Soils." Bibliotheca Sacra 155:618 (April-June 1998):172-88.

_____. "The Parable of the Tares." Bibliotheca Sacra 155:619 (July-September 1998):266-79.

_____. "The Parables of the Dragnet and of the Householder." Bibliotheca Sacra 156:623 (July-September 1999):282-96.

_____. "The Parables of the Hidden Treasure and of the Pearl Merchant." Bibliotheca Sacra 156:622 (April-June 1999):175-89.

Bailey, Mark L., and Constable, Thomas L. The New Testament Explorer. Nashville: Word Publishing, 1999.

Baillie, Rebecca A., and Baillie, E. Eugene. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baly, D. The Geography of the Bible. New York: Harper and Row, 1974.

Barbieri, Louis A., Jr. "Matthew." In Bible Knowledge Commentary: New Testament, pp. 13-94. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Barclay, William. The Gospel of Matthew. 2 vols. Edinburgh: Saint Andrew Press, 1956.

Barnhouse, Donald Grey. His Own Received Him Not, But . . . New York: Fleming H. Revell Co., 1933.

_____. Romans. Vol. I: Man's Ruin. God's Wrath. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1952.

Barr, James. "Abba Isn't Daddy." Journal of Theological Studies 39 (1988):28-47.

Bauckham, R. J. "The Eschatological Earthquake in the Apocalypse of John." Novum Testamentum 19 (1977):224-33.

Bauer, J. B. "Libera nos a malo." Verbum Domini 34 (1965):12-15.

Bauer, Walter. A Greek-English Lexicon of the New Testament. Translated and revised by William F. Arndt, F. Wilbur Gingrich, and Frederick W. Danker. 2nd ed. Chicago: University of Chicago Press, 1958.

Beasley-Murray, G. R. Baptism in the New Testament. London: Macmillan, 1954.

Bennetch, John Henry. "Matthew: An Apologetic." Bibliotheca Sacra 103 (October 1946):477-84.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Berkhof, Louis. Systematic Theology. 4th ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1941.

Bernardin, Joseph B. "The Transfiguration." Journal of Biblical Theology 52 (October 1933):181-89.

Bindley, T. Herbert. "Eschatology in the Lord's Prayer." The Expositor 17 (October 1919):315-20.

Blaising, Craig A. "The Fulfillment of the Biblical Covenants." In Progressive Dispensationalism, pp. 174-211. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Blass, F. and Debrunner, A. A Greek Grammar of the New Testament and Other Early Christian Literature. Translated and revised by Robert W. Funk. Cambridge: University Press, 1961.

Blomberg, Craig L. "Degrees of Reward in the Kingdom of Heaven?" Journal of the Evangelical Theological Society 35:2 (June 1992):159-72.

_____. "Marriage, Divorce, Remarriage, and Celibacy: An Exegesis of Matthew 19:3-12." Trinity Journal 11NS (1990):161-96.

_____. Matthew. New American Commentary series. Nashville, Broadman Press, 1992.

Blum, Edwin A. "Jesus and JAMA." Christian Medical Society Journal 17:4 (Fall 1986):4-11.

Bock, Darrell L. "A Review of The Gospel According to Jesus." Bibliotheca Sacra 146:581 (January-March 1989):21-40.

Bonhoeffer, Dietrich. The Cost of Discipleship. 6th ed. London: SCM, 1959.

Bornkamm, Gunther. "End-Expectation and Church in Matthew." In Tradition and Interpretation in Matthew, pp. 15-51. Edited by Gunther Bornkamm, Gerhard Barth, and H. J. Held. Translated by P. Scott. London: SCM Press, 1963.

_____. "The Stilling of the Storm in Matthew." In Tradition and Interpretation in Matthew, pp. 52-57. Edited by Gunther Bornkamm, Gerhard Barth, and H. J. Held. Translated by P. Scott. London: SCM Press, 1963.

Bowker, John. "The Son of Man." Journal of Theological Studies 28 (1977):19-48.

Breshears, Gerry. "The Body of Christ: Prophet, Priest, or King?" Journal of the Evangelical Theological Society 37:1 (March 1994):3-26.

Brown, Raymond. The Birth of the Messiah. Garden City, N.Y.: Doubleday, 1977.

Bruce, Alexander Balmain. "The Synoptic Gospels." In The Expositor's Greek Testament. Edited by W. Robertson Nicoll. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1910.

Buchler, Adolf. "St. Mathew vi 1-6 and Other Allied Passages." Journal of Theological Studies 10 (1909):266-70.

Burrows, Millar. Burrows on the Dead Sea Scrolls. Grand Rapids: Baker Book House, 1978.

_____. "Thy Kingdom Come." Journal of Biblical Literature 74 (January 1955):1-8.

Burton, Ernest de Witt. Syntax of the Moods and Tenses in NT Greek. Edinburgh: T. & T. Clark, 1894.

Burton, Ernest de Witt, and Goodspeed, Edgar Johnson. A Harmony of the Synoptic Gospels in Greek. 2nd ed. Chicago: University of Chicago Press, 1947.

Byargeon, Rick W. "Echoes of Wisdom in the Lord's Prayer (Matt 6:9-13)." Journal of the Evangelical Theological Society 41:3 (September 1998):353-65.

Calvin, John. Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke. 3 vols. Translated by William Pringle. Edinburgh: The Calvin Translation Society, 1845.

_____. Institutes of the Christian Religion. 2 vols. Translated by John Allen. Philadelphia: Presbyterian Board of Christain Education, 1936.

Campbell, Donald K. "Interpretation and Exposition of the Sermon on the Mount." Th.D. dissertation, Dallas Theological Seminary, 1953.

Carr, A. The Gospel According To St. Matthew. Cambridge: University Press, 1913.

Carson, Donald A. Divine Sovereignty and Human Responsibility. Atlanta: John Knox Press, 1981.

_____. "Matthew." In Matthew-Luke. Vol. 8 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984.

_____. "Redaction Criticism: On the Legitimacy and Illegitimacy of a Literary Tool." In Scripture and Truth, pp. 119-42. Edited by D. A. Carson and J. D. Woodbridge. Grand Rapids: Zondervan Publishing House, 1983.

_____. The Sermon on the Mount. Grand Rapids: Baker Book House, 1978.

Catchpole, David R. "The Answer of Jesus to Caiaphas (Matt. xxvi. 64)." New Testament Studies 17 (1970-71):213-26.

_____. "The Poor on Earth and the Son of Man in Heaven: A Re-appraisal of Matthew xxv. 31-46." Bulletin of the John Rylands Library 61 (1978-79):355-97.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947.

_____. "The Teachings of Christ Incarnate." Bibliotheca Sacra 108 (October 1951):389-413.

Congdon, Roger D. "Did Jesus Sustain the Law in Matthew 5?" Bibliotheca Sacra 135:538 (April-June 1978):117-25.

Cooper, David L. Messiah: His Historical Appearance. Los Angeles: Biblical Research Society, 1958.

Cranfield, C. E. B. "The Cup Metaphor in Mark xiv. 36 and Parallels." Expository Times 59 (1947-48):137-38.

_____. "St. Mark 13." Scottish Journal of Theology 6 (April 1953):165-96; (July 1953):287-303; 7 (April 1954):284-303.

Crater, Tim. "Bill Gothard's View of the Exception Clause." Journal of Pastoral Practice 4 (1980):5-12.

Cremer, Hermann. Biblico-Theological Lexicon of New Testament Greek. Translated by William Urwick. 4th English ed. Edinburgh: T. & T. Clark, 1895.

Criswell, W. A. Expository Notes on the Gospel of Matthew. Grand Rapids: Zondervan Publishing House, 1961.

Culver, Robert D. "What Is the Church's Commission? Some Exegetical Issues In Matthew 28:16-20." Bibliotheca Sacra 125:499 (July-September 1968):239-53.

Cunningham, Scott, and Bock, Darrell L. "Is Matthew Midrash?" Bibliotheca Sacra 144:574 (April-June 1987):157-80.

Dahl, N. A. Jesus in the Memory of the Early Church. Minneapolis: Augsburg, 1976.

Dalman, Gustaf H.. The Words of Jesus. Translated by D. M. Kay. Edinburgh: T. & T. Clark, 1909.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Daube, D. "The Anointing at Bethany and Jesus' Burial." Anglican Theological Review 32 (1950):187-88.

_____. The New Testament and Rabbinic Judaism. London: Athlone, 1956.

Davidson, Bruce W. "Reasonable Damnation: How Jonathan Edwards Argued for the Rationality of Hell." Journal of the Evangelical Theological Society 38:1 (March 1995):47-56.

Davies, W. D., and Allison, D. C. A Critical and Exegetical Commentary on the Gospel according to Saint Matthew. International Critical Commentary series. 2 vols. Edinburgh: T. & T. Clark, 1988.

Deatrick, Eugene P. "Salt, Soil, Savor." Biblical Archaeologist 25 (1962):41-48.

Deissmann, Adolf. Light from the Ancient East. Translated by Lionel R. M. Strachan. London: Hodder and Stoughton, 1927.

A Dictionary of Christ and the Gospels. Edited by James Hastings. S.v. "Baptism," by Marcus Dodds.

_____. S.v. "Genealogies of Jesus Christ," by P. M. Barnard.

A Dictionary of New Testament Theology. Edited by Colin Brown. S.v. "kardia," by T. Sorg.

_____. S.v. "kathemai," by R. T. France.

_____. S.v. "Leprosy," by R. K. Harrison.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Dodd, C. H. The Parables of the Kingdom. London: Nisbet, 1936.

Donaldson, T. L. Jesus on the Mountain: A Study in Matthean Theology. Sheffield: JSOT, 1985.

Donn, T. M. "Let the Dead Bury Their Dead' (Mt. viii. 22, Lk. ix. 60)." Expository Times 61 (September 1950):384.

Doriani, Daniel. "The Deity of Christ in the Synoptic Gospels." Journal of the Evangelical Theological Society 37:3 (September 1994):333-50.

Duling, Dennis C. "The Therapeutic Son of David: An Element in Matthew's Christological Apologetic." New Testament Studies 24 (1978):392-410.

Dunn, James D. G. Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament. London: SCM, 1975.

Dyer, Charles H. "Do the Synoptics Depend on Each Other?" Bibliotheca Sacra 138:551 (July-September 1981):230-44.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Popular ed. Grand Rapids: Baker Book House, 1974.

Edersheim, Alfred. The Life and Times of Jesus the Messiah. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971.

_____. The Temple: Its Ministry and Services. London: Religious Tract Society, n. d.

Edgar, Thomas R. "The Cessation of the Sign Gifts." Bibliotheca Sacra 145:580 (October-December 1988):371-86.

_____. "An Exegesis of Rapture Passages." In Issues in Dispensationalism, pp. 203-23. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Ellis, Earle E. The Gospel of Luke. New Century Bible series. New York: Thomas Nelson Publishers, 1966.

Ellis, I. P. "But some doubted.'" New Testament Studies 14 (1967-68):574-80.

English, E. Schuyler. Studies in the Gospel According to Matthew. New York: Fleming H. Revell Co., 1935.

Erickson, Millard J. "Is Hell Forever?" Bibliotheca Sacra (July-September 1995):259-72.

Feinberg, Charles Lee. God Remembers, A Study of Zechariah. 4th ed. Portland: Multnomal Press, 1979.

_____. Israel in the Last Days: The Olivet Discourse. Altadena, Ca.: Emeth Publications, 1953.

_____. Premillennialism or Amillennialism? Wheaton: Van Kampen Press, 1954.

Feinberg, Paul D. "Dispensational Theology and the Rapture." In Issues in Dispensationalism, pp. 225-45. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Fenton, J. C. Saint Matthew. Westminster Pelican Commentaries series. Philadelphia: Westminster Press, 1978.

Filson, Floyd V. A Commentary on the Gospel According to St. Matthew. London: Adam & Charles Black, 1960.

Fitzmyer, J. A. "Crucifixion in Ancient Palestine, Qumran Literature, and the New Testament." Catholic Biblical Quarterly 40 (1978):493-513.

_____. "The Matthean Divorce Texts and Some New Palestinian Evidence." Theological Studies 37 (1976):208-11.

Fleming, T. V. "Christ and Divorce." Theological Studies 24 (1963):109.

France, R. T. "Exegesis in Practice: Two Samples." In New Testament Interpretation, pp. 252-81. Edited by I. Howard Marshall. Exeter: Paternoster Press, 1977.

_____. "Herod and the Children of Bethlehem," Novum Testamentum 21 (1979):98-120.

_____. Jesus and the Old Testament: His Application of Old Testament Passages to Himself and His Mission. London: Tyndale House Publishers, 1971.

Franzmann, Martin L. Follow Me: Discipleship According to Saint Matthew. St. Louis: Concordia, 1961.

Freed, Edwin D. "The Women in Matthew's Genealogy." Journal for the Study of the New Testament 29 (1987):3-19.

Fruchtenbaum, Arnold G. Israelology: The Missing Link in Systematic Theology. Tustin, Cal.: Ariel Ministries Press, 1989.

Gaebelein, Arno C. The Gospel of Matthew, An Exposition. 2 vols. in 1. Neptune, N. J.: Loizeaux Brothers, 1910.

Garlington, Don B. "Jesus, the Unique Son of God: Tested and Faithful." Bibliotheca Sacra 151:603 (July-September 1994):284-308.

Geisler, Norman L. "A Christian Perspective on Wine-Drinking." Bibliotheca Sacra 139:553 (January-March 1982):46-56.

Geisler, Norman L. and Nix, William E. A General Introduction to the Bible. Chicago: Moody Press, 1968.

Geldard, Mark. "Jesus' Teaching on Divorce." Churchman 92 (1978):134-43.

Glass, Ronald N. "The Parables of the Kingdom: A Paradigm for Consistent Dispensational Hermeneutics." Paper presented at the meeting of the Evangelical Theological Society, Lisle, Illinois, 18 November 1994.

Glover, Richard. A Teacher's Commentary of the Gospel of Matthew. Grand Rapids: Zondervan Publishing House, 1956.

Goebel, Siegfried. The Parables of Jesus. Translated by Professor Banks. Edinburgh: T. & T. Clark, 1913.

Gore, Charles. The Sermon on the Mount. London: John Murray, 1896.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Green, F. W., ed. The Gospel According to Saint Matthew in the Revised Version. The Clarendon Bible series. Oxford: Clarendon Press, 1936.

Grounds, Vernon C. "Mountain Manifesto." Bibliotheca Sacra 128:510 (April-June 1971):135-41.

Guelich, Robert A. "The Matthean Beatitudes: Entrance-Requirements' or Eschatological Blessings?" Journal of Biblical Literature 95 (1973):415-34.

_____. The Sermon on the Mount: A Foundation for Understanding. Waco: Word Books, 1982.

Gundry, Robert H. Matthew: A Commentary on His Literary and Theological Art. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982.

_____. The Use of the Old Testament in St. Matthew's Gospel, with Special Reference to the Messianic Hope. Leiden: Brill, 1975.

Habershon, Ada R. The Study of the Parables. Grand Rapids: Kregel Publications, 1904.

Hagner, Donald A. Matthew 1-13. Word Biblical Commentary series. Dallas: Word Books, 1993.

_____. Matthew 14-28. Word Biblical Commentary series. Dallas: Word Books, 1995.

Halverson, Richard C. "God and Caesar." Journal of the Evangelical Theological Society 37:1 (March 1994):125-29.

Hare, Douglas R. A. The Theme of Jewish Persecution of Christians in the Gospel According to St. Matthew. Cambridge: University Press, 1967.

Hatch, W. Essays in Biblical Greek. Oxford: Clarendon Press, 1889.

Hay, David M. Glory at the Right Hand: Psalm 110 in Early Christianity. Nashville: Abingdon, 1973.

A Hebrew and English Lexicon of the Old Testament. By William Gesenius. Translated by Edward Robinson. Edited by Francis Brown, S. R. Driver, and Charles A. Briggs, 1906.

Hendriksen, William. New Testament Commentary, Exposition of the Gospel According to Matthew. Grand Rapids: Baker Book House, 1973.

Hengel, G. Crucifixion. London: SCM, 1977.

Hiebert, D. Edmond. "An Expository Study of Matthew 28:16-20." Bibliotheca Sacra 149:595 (July-September 1992):338-54.

Hill, David. The Gospel of Matthew. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1972.

Hodges, Zane C. "Form-Criticism and the Resurrection Accounts." Bibliotheca Sacra 124:496 (October-December 1967):339-48.

_____. Grace in Eclipse. Dallas: Redencion Viva, 1981.

_____. "Possessing the Kingdom." The KERUGMA Message 1:1 (May-June 1991):1-2; 1:2 (July-August 1991):1-2; 1:3 (November-December 1991):1, 4; 2:1 (Spring 1992):1, 4; 2:2 (Winter 1992):1, 5-6.

Hoehner, Harold W. Chronological Aspects of the Life of Christ. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

_____. Herod Antipas. Cambridge: University Press, 1972.

Hogg, C. F., and Watson, J. B. On the Sermon on the Mount. 2nd ed. London: Pickering and Inglis, 1934.

Hooker, Morna D. The Son of Man in Mark. London: SPCK, 1967.

Howard, Tracy L. "The Use of Hosea 11:1 in Matthew 2:15: An Alternative Solution." Bibliotheca Sacra 143:572 (October-December 1986):314-28.

Huffman, Norman A. "Atypical Features in the Parables of Jesus." Journal of Biblical Literature 97 (1978):207-20.

Hunter, Archibald M. The Message of the New Testament. Philadelphia: Wesminster Press, 1944.

_____. A Pattern for Life: An Exposition of the Sermon on the Mount. Rev. ed. Philadelphia: Westminster Press, 1966.

Hutchison, John C. "Women, Gentiles, and the Messianic Mission in Matthew's Genealogy." Bibliotheca Sacra 158:630 (April-June 2001):152-64.

Irenaeus. Against Heresies. Vol. 1 of The Ante-Nicene Fathers. 10 vols. Edinburgh: T. & T. Clark, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1989.

Jensen, Joseph. "Does porneia Mean Fornication? A Critique of Bruce Malina." Novum Testamentum 20 (1978):161-84.

Jeremias, J. Jerusalem in the Time of Jesus. 3rd ed. Translated by F. H. and C. H. Cave. London: SCM, 1962.

_____. New Testament Theology. Part I. The Proclamation of Jesus. Translated by John Bowden. London: SCM, 1971.

_____. The Parables of Jesus. Translated by S. H. Hooke. London: SCM, 1963.

_____. The Prayers of Jesus. Translated by John Bowden and Christoph Burchard. London: SCM, 1967.

Johnson, L. T. "The New Testament's Anti-Jewish Slander and Conventions of Ancient Rhetoric." Journal of Biblical Literature 108 (1989):419-41.

Johnson, M. D. The Purpose of Biblical Genealogies. 2nd ed. Cambridge: Cambridge University Press, 1988.

Johnson, S. Lewis, Jr. "The Agony of Christ." Bibliotheca Sacra 124:496 (October-December 1967):303-13.

_____. "The Argument Of Matthew," Bibliotheca Sacra 112:446 (April 1955):143-53.

_____. "The Baptism of Christ." Bibliotheca Sacra 123:491 (July-September 1966):220-29.

_____. "The Death of Christ." Bibliotheca Sacra 125:497 (January-March 1968):10-19.

_____. "The Message Of John the Baptist." Bibliotheca Sacra 113:449 (January 1956):30-36.

_____. "The Temptation of Christ." Bibliotheca Sacra 123:492 (October-December 1996):342-52.

_____. "The Transfiguration of Christ." Bibliotheca Sacra 124:494 (April-June 1967):133-43.

_____. "The Triumphal Entry of Christ." Bibliotheca Sacra 124:495 (July-September 1967):218-29.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kelly, William. Lectures on the Gospel of Matthew. New York: Loizeaux Brothers, n. d.

Kent, Homer A., Jr. "Matthew's Use of the Old Testament." Bibliotheca Sacra 121:481 (January-March 1964):34-43.

Kepler, Thomas. S. Jesus' Design for Living. New York: Abingdon Press, 1955.

Kiddle, M. "The Conflict Between the Disciples, the Jews, and the Gentiles in St. Matthew's Gospel." The Journal of Theological Studies 36 (January 1935):33-44.

Kik, J. Marcellus. Matthew Twenty-Four, An Exposition. Swengel, Pa.: Bible Truth Depot, n. d.

Kilgallen, John J. "To What Are the Matthean Exception-Texts [5, 32 and 19, 9] an Exception?" Biblica 61 (1980):102-5.

Kingsbury, Jack Dean. Matthew as Story. 2nd ed. Philadelphia: Fortress Press, 1988.

_____. "The Place, Structure, and Meaning of the Sermon on the Mount within Matthew." Interpretation 41 (1987):131-43.

Kissinger, W. S. The Sermon on the Mount: A History of Interpretation and Bibliography. Metuchen, N.J.: Scarecrow & ATLA, 1975.

Kitchens, Ted G. "Perimeters of Corrective Church Discipline." Bibliotheca Sacra 148:590 (April-June 1991):201-13.

Lachs, S. T. "Some Textual Observations on the Sermon on the Mount." Jewish Quarterly Review 69 (1978):98-111.

Ladd, George E. The Presence of the Future: The Eschatology of Biblical Realism. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Laney, J. Carl. "The Biblical Practice of Church Discipline." Bibliotheca Sacra 143:572 (October-December 1986):353-64.

Laurenson, L. Messiah, the Prince. New York: Loizeaux Brothers, 1924.

Legrand, L. "The Missionary Command of the Risen Lord Mt 28:16-20." Indian Theological Studies 24:1 (March 1987):5-28.

Leifeld, Walter L. "Theological Motifs in the Transfiguration Narrative." In New Dimensions in New Testament Study, pp. 162-79. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan Publishing House, 1974.

Lenski, Richard C. H. The Interpretation of St. Matthew's Gospel. Minneapolis: Wartburg Press, 1943.

Levertoff, Paul J. St. Matthew (Revised Version). London: Thomas Murby & Co., 1940.

Levinskaya, Irena. The Book of Acts in Its Diaspora Setting. Vol. 5 of The Book of Acts in Its First Century Setting, edited by Bruce W. Winter. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1996.

Lewis, Jack P. "The Gates of Hell Shall Not Prevail Against It' (Matt 16:18): A Study of the History of Interpretation." Journal of the Evangelical Theological Society 38:3 (September 1996):349-67.

Lindars, Barnabas. New Testament Apologetic. London: SCM, 1961.

Lowery, David K. "Evidence from Matthew." In A Case for Premillennialism: A New Consensus, pp. 165-80. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. "A Theology of Matthew." In A Biblical Theology of the New Testament, pp. 19-63. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Maalouf, Tony T. "Were the Magi from Persia or Arabia?" Bibliotheca Sacra 156:624 (October-December 1999):423-42.

MacArthur, John F., Jr. The Gospel According to Jesus. Grand Rapids: Zondervan Publishing House, Academie Books, 1988.

Machen, J. Gresham. The Virgin Birth of Christ. London: Marshall, Morgan & Scott, 1930.

Major, H. D. A. Basic Christianity. Oxford: Basil Blackwell, 1944.

Major, H. D. A., Manson, T. W., and Wright, C. J. The Mission and Message of Jesus. New York: E. P. Dutton and Co., Inc., 1938.

Manson, T. W. The Sayings of Jesus. London: SCM, 1949.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text. New International Greek Testament Commentary series. Exeter, England: Paternoster Press, 1978.

_____. Kept by the Power of God. Minneapolis: Bethany House Publishers, 1969.

Martin, John A. "Christ, the End of the Law in the Sermon on the Mount." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 248-63. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

_____. "Dispensational Approaches to the Sermon on the Mount." In Essays in Honor of J. Dwight Pentecost, pp. 35-48. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Marx, Werner G. "Money Matters in Matthew." Bibliotheca Sacra 136:542 (April-June 1979):148-57.

Master, John R. "The New Covenant." In Issues in Dispensationalism, pp. 93-110. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Matera, Frank J. Passion Narratives and Gospel Theologies: Interpreting the Synoptics through Their Passion Stories. Theological Inquiries series. New York: Paulist Press, 1986.

Maticich, Karen Kristine. "Reflections on Tractate Shekalim." Exegesis and Exposition 3:1 (Fall 1988):58-60.

Mattill, A. J. Jr. "The Way of Tribulation.'" Journal of Biblical Literature 98 (1979):531-46.

McClain, Alva J. The Greatness of the Kingdom, An Inductive Study of the Kingdom of God. Winona Lake, Ind.: BMH Books, 1959.

McClister, David. "Where Two or Three Are Gathered Together': Literary Structure as a Key to Meaning in Matt 17:22-20:19." Journal of the Evangelical Theological Society 39:4 (December 1996):549-58.

McHugh, John. The Mother of Jesus in the New Testament. Garden City: Doubleday, 1975.

McKeating, Henry. "Sanctions Against Adultery in Ancient Israelite Society." Journal for the Study of the Old Testament 11 (1979):57-72.

McPheeters, William M. "Christ As an Interpreter of Scripture." The Bible Student 1 (April 1900):223-29.

Meier, John P. "Nations or Gentiles in Matthew 28:19." Catholic Biblical Quarterly 39 (1977):94-102.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. "Deuteronomy, New Testament Faith, and the Christian Life." In Integrity of Heart, Skillfulness of Hands, pp. 19-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. Kingdom of Priests: A History of Old Testament Israel. Grand Rapids: Baker Book House, 1987.

_____. "The Sign of Jonah." Journal of the Evangelical Theological Society 23 (1980):23-30.

Metzger, Bruce M. "The Nazareth Inscription Once Again." In Jesus und Paulus, pp. 221-38. Edited by E. Earle Ellis and Max Wilcox. Gottingen: Vandenhoeck und Ruprecht, 1975.

_____. A Textual Commentary on the Greek New Testament. London: United Bible Societies, 1971.

Meyer, Ben F. The Aims of Jesus. London: SCM Press, 1979.

Michaels, J. R. "Apostolic Hardships and Righteous Gentiles." Journal of Biblical Literature 84 (1965):27-37.

Miller, Earl. The Kingdom of God and the Kingdom of Heaven. Meadville, Pa.: By the Author, 1950.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

M'Neile, Alan Hugh. The Gospel According to St. Matthew. London: Macmillan & Co., 1915.

Moloney, Francis J. "Matthew 19, 3-12 and Celibacy. A Redactional and Form-Critical Study." Journal for the Study of the New Testament 2 (1979):42-60.

Montefiore, C. G. "Rabbinic Conceptions of Repentance." Jewish Quarterly Review 16 (January 1904):209-57.

_____. The Synoptic Gospels. 2 vols. Rev. ed. New York: KTAV, 1968.

Montefiore, C. G., and Loewe, H. A Rabbinic Anthology. London: Macmillan, 1938.

Moo, Douglas J. "The Use of the Old Testament in the Passion Texts of the Gospels." Ph.D. dissertation, University of St. Andrews, 1979.

Moore, G. F. Judaism in the First Centuries of the Christian Era. 3 vols. Cambridge: Harvard University Press, 1927-30.

Morgan, G. Campbell. The Gospel According to Matthew. New York: Fleming H. Revell Co., 1929.

_____. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morison, Frank [pseud.]. Ross, Albert Henry. Who Moved the Stone? London: Faber and Faber, 1930. Reprint ed. Grand Rapids: Zondervan Publishing House, Lamplighter Books, 1976.

Morison, James. A Practical Commentary on the Gospel According to St. Matthew. Boston: N. J. Bartlett & Co., 1884.

Morris, Leon. The Apostolic Preaching of the Cross. London: Tyndale Press, 1965.

_____. The Gospel According to John. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971.

Moule, C. F. D. An Idiom Book of New Testament Greek. 2nd ed. London: Cambridge University Press, 1959.

Moulton, James Hope, and Milligan, George. The Vocabulary of the Greek Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1930.

Moulton, Mark. "Jesus' Goal for Temple and Tree: A Thematic Revisit of Matt 21:12-22." Journal of the Evangelical Theological Society 41:4 (December 1998):561-72.

Mounce, William D. Basics of Biblical Greek: Grammar. Grand Rapids: Zondervan Publishing House, 1993.

Mueller, James R. "The Temple Scroll and the Gospel Divorce Texts." Revue de Qumran 38 (1980):247-56.

Murray, John. Redemption--Accomplished and Applied. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955.

Nelson, Neil D., Jr. "This Generation" in Matt 24:34: A Literary Critical Perspective." Journal of the Evangelical Theological Society 38:3 (September 1996):369-85.

The New Bible Dictionary. Edited by J. D. Douglas. S.v. "Pilate," by D. H. Wheaton.

_____. S.v. "Chinnereth," by R. F. Hosking.

Newman, Albert H. A Manual of Church History. 2 vols. Chicago: American Baptist Press, 1931.

Nickelsburg, G. W. E. Resurrection, Immortality and Eternal Life in Intertestamental Judaism. Cambridge: Harvard University Press, 1972.

Nouwen, Henri J. M. In the Name of Jesus: Reflections on Christian Leadership. New York: Crossroad, 1994.

Overstreet, R. Larry. "Roman Law and the Trial of Jesus." Bibliotheca Sacra 135:540 (October-December 1978):323-32.

Pagenkemper, Karl E. "Rejection Imagery in the Synoptic Parables." Bibliotheca Sacra 153:610 (April-June 1996):179-98; 611 (July-September 1996):308-31.

Parrot, Andre. Golgotha and the Chruch of the Holy Sepulchre. Translated by E. Hudson. London: SCM, 1957.

Patai, Raphael. The Messianic Texts. Detroit: Wayne State University Press, 1979.

Payne, Philip B. "Jesus' Implicit Claim to Deity in His Parables." Trinity Journal 2NS:1 (Spring 1981):3-23.

Penner, James A. "Revelation and Discipleship in Matthew's Transfiguration Account." Bibliotheca Sacra 152:606 (April-June 1995):201-10.

Pentecost, J. Dwight. "The Biblical Covenants and the Birth Narratives." In Walvoord: A Tribute, pp. 257-70. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

_____. The Parables of Jesus. Grand Rapids: Zondervan Publishing House, 1982.

_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Perowne, S. The Life and Times of Herod the Great. London: Hodder and Stoughton, 1956.

Peters, George N. D. The Theocratic Kingdom of Our Lord Jesus, the Christ, as Covenanted in the Old Testament and Presented in the New Testament. 3 vols. New York: Funk and Wagnalls, 1884; reprint ed., Grand Rapids: Kregel Publications, 1972.

Peterson, Robert A. "Does the Bible Teach Annihilationism?" Bibliotheca Sacra 156:621 (January-March 1999):13-27.

_____. "A Traditionalist Response to John Stott's Arguments for Annihilationism." Journal of the Evangelical Theological Society 37:4 (December 1994):553-68.

Pettingill, William L. Simple Studies in Matthew. Findlay, Oh.: Dunham Publishing Co., n. d.

Plummer, Alfred. An Exegetical Commentary on the Gospel According to S. Matthew. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1953.

Price, J. Randall. "Prophetic Postponement in Daniel 9 and Other Texts." In Issues in Dispensationalism, pp. 133-65. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Proctor, John. "Fire in God's House: Influence of Malachi 3 in the NT." Journal of the Evangelical Theological Society 36:1 (March 1993):9-14.

Przybylski, Benno. Righteousness in Matthew and His World of Thought. Cambridge: University Press, 1980.

Rawlinson, A. E. J. The Gospel According to St. Mark. 5th ed. London: Methuen, 1942.

Rice, Edwin W. People's Commentary on the Gospel of Matthew. Philadelphia: American Sunday School Union, 1887.

Robertson, Archibald, T. A Grammar of the Greek New Testament in the Light of Historical Research. Nashville: Broadman Press, 1934.

_____. A Harmony of the Gospels for Students of the Life of Christ. New York: Harper & Row, 1922.

_____. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1930.

Robertson, Paul E. "First-Century Jewish Marriage Customs." Biblical Illustrator 13:1 (Fall 1986):33-36.

Robinson, J. M. Editor. The Nag Hammadi Library in English. New York: Harper and Row, 1977.

Robinson, Theodore H. The Gospel of Matthew. Moffatt New Testament Commentary series. London: Hodder and Stoughton, 1928.

Rogers, Cleon. "The Great Commission." Bibliotheca Sacra 130:519 (July-September 1973):258-67.

Ryrie, Charles C. Dispensationalism Today. Chicago: Moody Press, 1965.

Sahl, Joseph G. "The Impeccability of Jesus Christ." Bibliotheca Sacra 140:557 (January-March 1983):11-20.

Saucy, Mark. "The Kingdom-of-God Sayings in Matthew." Bibliotheca Sacra 151:602 (April-June 1994):175-97.

_____. "Miracles and Jesus' Proclamation of the Kingdom of God." Bibliotheca Sacra 153:611 (July-September 1996):281-307.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

_____. "The Presence of the Kingdom and the Life of the Church." Bibliotheca Sacra 145:577 (January-March 1988):30-46.

Sauer, Erich. The Triumph of the Crucified. Translated by G. H. Lang. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951.

Scharen, Hans. "Gehenna in the Synoptics." Bibliotheca Sacra 149:595 (July-September 1992):324-37; 149:596 (October-December 1992):454-70.

Schweitzer, Albert. The Quest of the Historical Jesus. Translated by W. Montgomery. New York: Macmillan Co., 1961.

Scofield, C. I., ed. The New Scofield Reference Bible. New York: Oxford University Press, 1967.

_____. The Scofield Reference Bible. New York: Oxford University Press, 1917.

Scroggie, W. Graham, A Guide to the Gospels. Old Tappan, N. J.: Fleming H. Revell Co., 1975.

Senior, Donald. The Passion of Jesus in the Gospel of Matthew. Wilmington: Michael Glazier, 1985.

Shepard, J. W. The Christ of the Gospels. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1939.

Showers, Renald E. Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church. Bellmawr, N.J.: Friends of Israel Gospel Ministry, 1995.

Sparks, H. F. D. "The Doctrine of the Divine Fatherhood of God in the Gospels." In Studies in the Gospels: Essays in Memory of R. H. Lightfoot, pp. 241-62. Edited by D. E. Nineham. Oxford: Blackwell, 1955.

Spencer, Aída Besançon. "Father-Ruler: The Meaning of the Metaphor Father' for God in the Bible." Journal of the Evangelical Theological Society 39:3 (September 1996):433-42.

Stamm, Frederick Keller. Seeing the Multitudes. New York: Harper & Brothers, 1943.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fl.: Schoettle Publishing Co., 1991.

Stauffer, Ethelbert. New Testament Theology. Translated by John Marsh. London: SCM Press, 1955.

Stein, Robert H. "Wine-Drinking in New Testament Times." Christianity Today 19:19 (June 20, 1975):9-11.

Stonehouse, Ned B. The Witness of Matthew and Mark to Christ. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1944.

Storms, C. Samuel. Reaching God's Ear. Wheaton: Tyndale House Publishers, 1988.

Stott, John R. W. The Message of the Sermon on the Mount. Downers Grove, Il.: InterVarsity Press, 1978.

Stoutenburg, Dennis C. "Out of my sight!', Get behind me!', or Follow after me!': There Is No Choice in God's Kingdom." Journal of the Evangelical Theological Society 36:1 (March 1993):173-78.

Stowe, C. E. "The Eschatology of Christ, With Special Reference to the Discourse in Matt. XXIV. and XXV." Bibliotheca Sacra 7 (July 1850):452-78.

Sukenik, E. L. Ancient Synagogues in Palestine and Greece. London: Oxford University Press, 1934.

Tasker, R. V. G. The Gospel According to St. Matthew: An Introduction and Commentary. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1961.

Tatum, W. Barnes, Jr. "Matthew 2.23." The Bible Translator 27 (1976):135-38.

Taylor, Vincent. The Gospel According to St. Mark. London: Macmillan, 1952.

Tenney, Merrill C. The Genius of the Gospels. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel. S.v. "makarios," by F. Hauck.

_____. S.v. "polloi," by Joachim Jeremias.

_____. S.v. "porne . . .," by F. Hauck and S. Schulz.

_____. S.v. "telones," by Otto Michel.

Theological Dictionary of the Old Testament. Edited by G. Johannes Botterweck and Helmer Ringgren. Translated by David E. Green. S.v. "Chebel," by H. J. Fabry.

Thiessen, Henry C. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1943.

Thistleton, A. C. "Realized Eschatology at Corinth." New Testament Studies 24 (1977):510-26.

Thomas, W. H. Griffith. Outline Studies of the Gospel of Matthew. Grand Rapids: William B. Eerdmans Publishing Co., 1961.

Torrey, Charles C. "The Foundry of the Second Temple at Jerusalem." Journal of Biblical Literature 55 (December 1936):247-60.

Toussaint, Stanley D. Behold the King: A Study of Matthew. Portland: Multnomah Press, 1980.

_____. "The Contingency of the Coming of the Kingdom." In Integrity of Heart, Skillfulness of Hands, pp. 222-37. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. "The Introductory and Concluding Parables of Matthew Thirteen." Bibliotheca Sacra 121:484 (October-December 1964):351-55.

Trench, Richard C. Notes on the Parables of Our Lord. New York: Appleton, 1851.

_____. Studies in the Gospels. 3rd ed. Grand Rapids: Baker Book House, 1979.

_____. Synonyms of the New Testament. New ed. London: Kegan Paul, Trench, Trubner & Co. Ltd., 1915.

Trilling, Wolfgang .Das wahre Israel: Studien zur Theologie des Matthaus-Evangeliums. Munchen: Kosel, 1964.

Turner, David L. "The Structure and Sequence of Matthew 24:1-41: Interaction with Evangelical Treatments." Grace Theological Journal 10:1 (Spring 1989):3-27.

Turner, Nigel. Syntax. Vol. 3 of J. H. Moulton. A Grammar of New Testament Greek. Edinburgh: T. & T. Clark, 1963.

Vawter, Bruce. "Divorce and the New Testament." Catholic Biblical Quarterly 39 (1977):528-48.

_____. "The Divorce Clauses in Mt 5, 32 and 19, 9." Catholic Biblical Quarterly 16 (1959):155-67.

Vincent, Marvin R. Word Studies in the New Testament. 4 vols. New York: Charles Scribner's Sons, 1887; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1946.

Walvoord, John F. "Christ's Olivet Discourse on the End of the Age." Bibliotheca Sacra 128:510 (April-June 1971):109-16; 128:511 (July-September 1971):206-14; 128:512 (October-December 1971):316-26; 129:513 (January-March 1972):20-32; 129:514 (April-June 1972):99-105; 129:515 (July-September 1972):206-10; 129:516 (October-December 1972):307-15.

_____. "The Kingdom of Heaven." Bibliotheca Sacra 124:495 (July-September 1967):195-205.

_____. Matthew: Thy Kingdom Come. Chicago: Moody Press, 1974.

_____. The Millennial Kingdom. Findlay, Oh.: Dunham Publishing Co., 1959.

Ware, Bruce A "Is the Church in View in Matthew 24-25?" Bibliotheca Sacra 138:550 (April-June 1981):158-72.

Warfield, Benjamin B. "Jesus' Alleged Confession of Sin." Princeton Theological Review 12 (1914):127-228.

_____. Selected Shorter Writings. 2 vols. Edited by John E. Meeter. Nutley, N.J.: Presbyterian and Reformed, 1970.

Wenham, David. "Jesus and the Law: an Exegesis on Matthew 5:17-20." Themelios 4:3 (April 1979):92-26.

_____. "The Structure of Matthew XIII." New Testament Studies 25 (1979):516-22.

Wenham, G. J. "May Divorced Christians Remarry?" Churchman 95 (1981):150-61.

Wenham, J. W. "When Were the Saints Raised?" Journal of Theological Studies 32 (1981):150-52.

Westcott, Brooke Foss. The Gospel According to St. John. 2 vols. London: John Murray, 1908.

Westerholm, Stephen. "The Law in the Sermon on the Mount: Matt 5:17-48." Criswell Theological Review 6:1 (Fall 1992):43-56.

Wilkin, Robert N. "A Great Buy!" The Grace Evangelical Society News 6:9 (September 1991):2.

_____. "Is Confessing Christ a Condition of Salvation?" The Grace Evangelical Society News 9:4 (July-August 1994):2-3.

_____. "Not Everyone Who Says Lord, Lord' Will Enter the Kingdom: Matthew 7:21-23." The Grace Evangelical Society News 3:12 (December 1988):2-3.

_____. "The Parable of the Four Soils: Do the Middle Two Soils Represent Believers or Unbelievers? (Matthew 13:20-21)." The Grace Evangelical Society News 3:8 (August-September 1988):2.

_____. "Self-Sacrifice and Kingdom Entrance: Matthew 5:29-30." The Grace Evangelical Society News 4:8 (August 1989):2; 4:9 (September 1989):2-3.

Winer, George Benedict. Grammar of the Idiom of the New Testament. Translated from the 7th German ed. by J. Henry Thayer. Philadelphia: Smith, English, & Co., 1874.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "phylactery," by J. Arthur Thompson.

_____. S.v. "Pilate, Pontius," by J. G. Vos.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p40mat-2@

@pict rend=gs.pixel ent=p40mat-3@

@pict rend=gs.pixel ent=p40mat-4@

@pict rend=gs.pixel ent=p40mat-5@

Haydock: Matthew (Pendahuluan Kitab)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MATTHEW

INTRODUCTION.

THIS and other titles, with the names of those that wrote the Gospels, are not the words of the Evangelists themselves. The Scripture itself nowhere teacheth us, which books or writings are to be received as true and canonical Scriptures. It is only by the channel of unwritten traditions , and by the testimony and authority of the Catholic Church, that we know and believe that this gospel, for example of St. Matthew, with all contained in it, and that the other books and parts of the Old or New Testament, are of divine authority, or written by divine inspiration; which made St. Augustine say, I should not believe the gospel, were I not moved thereunto by the authority of the Catholic Church: Ego evangelio non crederem, nisi me Ecclesiæ Catholicæ commoveret auctoritas. ( Lib. con. Epist. Manichæi, quam vocant fundamenti. tom. viii. chap. 5, p. 154. A. Ed. Ben.) (Witham)

S. MATTHEW, author of the gospel that we have under his name, was a Galilean, the son of Alpheus, a Jew, and a tax-gatherer; he was known also by the name of Levi. His vocation happened in the second year of the public ministry of Christ; who, soon after forming the college of his apostles, adopted him into that holy family of the spiritual princes and founders of his Church. Before his departure from Judea, to preach the gospel to distant countries, he yielded to the solicitations of the faithful; and about the eighth year after our Saviour's resurrection, the forty-first of the vulgar era, he began to write his gospel: i.e., the good tidings of salvation to man, through Christ Jesus, our Lord. Of the hagiographers, St. Matthew was the first in the New, as Moses was the first in the Old Testament. And as Moses opened his work with the generation of the heavens and the earth, so St. Matthew begins with the generation of Him, who, in the fullness of time, took upon himself our human nature, to free us from the curse we had brought upon ourselves, and under which the whole creation was groaning. (Haydock) ---This holy apostle, after having reaped a great harvest of souls in Judea, preached the faith to the barbarous nations of the East. He was much devoted to heavenly contemplation, and led an austere life; for he eat no flesh, satisfying nature with herbs, roots, seeds, and berries, as Clement of Alexanderia assures us, Pædag. lib. ii. chap. 1. St. Ambrose says, that God opened to him the country of the Persians. Rufinus and Socrates tell us, that he carried the gospel into Ethiopia, meaning probably the southern or eastern parts of Asia. St. Paulinus informs us, that he ended his course in Parthia; and Venantius Fortunatus says, by martyrdom.--- See Butler's Saints' Lives, Sept. 21 st.

Gill: Matthew (Pendahuluan Kitab)

INTRODUCTION TO MATTHEW

The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελιον signifies a joyful message, good news, glad tidings of good things; such as Christ was anointed to preach, the Angels brought to the shepherds, and the Evangelists, Apostles, and Ministers of Christ published to the world. Isa 61:1. And such is the account given by this inspired writer, of the incarnation, life, actions, ministry, miracles, sufferings, and death of Jesus Christ; whereby peace and reconciliation, pardon and righteousness, atonement and redemption, life and salvation, are obtained for lost, perishing sinners. The Jews, to whom the message of grace was first sent, and among whom the Gospel was first preached, having despised and rejected it; they and their posterity, in allusion to the word "Evangelion", most wickedly and blasphemously call the whole New Testament, און גליון or וצן גליון "Aven Gilion" ^a, a "revelation", or "volume of iniquity and vanity"; but "blessed are the people that know the joyful sound", see Psa 89:15. The writer of this Gospel, Matthew, who also was called Levi in Luk 5:27 was by occupation a publican, or tax-gatherer, and was in his employ when Christ called him by his grace. He was one of the twelve Apostles sent forth by Christ to preach the Gospel of the kingdom, Mat 10:3 and was honoured to be the first of the writers of the New Testament, and to be the first publisher therein of the good news of the incarnate Saviour; and was a wonderful instance of the rich and sovereign grace of God. Though he was employed in collecting the Roman tax, yet he was of Jewish extract; as appears from his being called the son of Alphaeus, Mar 2:14 and from his name Matthew Levi; for as the latter, so the former is an Hebrew name. The Jews say ^b one of the disciples of Jesus was called yatm, Matthai or Matthew: his name signifies a "gift" or "given"; he was one of those the Father had given to Christ, and was kept by him, when the son of perdition was lost, Joh 17:6. It may not be improper to inquire in what language this Gospel was written. The ancient Christian writers were generally of opinion, that Matthew wrote it in Hebrew; Papias and ^c Pantaenus were of this mind, as also Irenaeus ^d, Origen ^e Eusebius ^f, Athanasius ^g, Epiphanius ^h, and Jerom ⁱ; and it is asserted in the titles of the Arabic and Persic versions, and at the end of the Syriac version of this Gospel, that it was written in that language; and this opinion is espoused by Grotius and Hammond, though justly exploded by others; for what has been published by Munster, Mercer, Hutter, and Robertson, are translations, made by themselves or others, and of no antiquity: and since Hebrew and Syriac words are interpreted in this Gospel, see Mat 1:23 which would not have been done, had it been written in either language; and since Matthew generally follows the Septuagint version in the passages cited by him out of the Old Testament; and since the Hebrew language was not generally known at that time to the common people, only to the learned; for the law and the prophets, when read in the synagogues in that language, required an interpreter; and since the Greek tongue was the language more commonly spoken, and the rest of the Evangelists wrote in Greek, and the Gospel was designed for the Gentiles as well as the Jews; it is most reasonable to conclude that this Gospel also was wrote in Greek; whereby that ancient prophecy was fulfilled, at least in part, "God shall enlarge" or "persuade Japheth, and he shall dwell in the tents of Shem", Gen 9:27 the Gospel being published in the language of Japheth, the Greek language, which the Jews, the posterity of Shem, now understood; agreeably to which the Palmudic writers interpret the prophecy; says ^k Bar Kaphra, mentioning the above words,

"They shall speak tpy lv wnwvlb in the language of Japheth, in the tents of Shem;''

or,

"the words of the law shall be spoken in the language of Japheth, in the midst of the tents of Shem ^l.''

R. Jochanan ^m explains them thus:

"tpy lv wyrbr "the words of Japheth" shall be in the tents of Shem; and says R. Chiya ben Aba, the sense of it is, The beauty of Japheth shall be in the tents of Shem.''

Which the gloss interprets thus:

"The beauty of Japheth is the language of Javan, or the Greek language, which language is more beautiful than that of any other of the sons of Japheth.''

The time when this Gospel was written is said ⁿ by some to be in the eighth or ninth, by others, in the fifteenth year after the ascension of Christ, when the Evangelist had received the extraordinary gifts of the Spirit, among which was the gift of tongues; and when the promise of Christ had been made good to him, Joh 14:26.

College: Matthew (Pendahuluan Kitab)

INTRODUCTION

HISTORY OF INTERPRETATION

It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's Gospel prevailed as the most popular of the Gospel accounts. Not only was Matthew's text the most frequently quoted NT book among second century Christians, in virtually all textual witnesses and canonical lists Matthew is placed first.

Several factors may have contributed to the premier position assigned Matthew's Gospel. Certainly its comprehensive detail and the systematic structuring of ethical and pastoral material contributed to the Gospel's favored place in the church. In addition, the Gospel's popularity was undoubtedly based upon its explicit Jewish tendencies that enabled the church to affirm its Jewish roots while at the same time distancing the Christian movement from the synagogue. In short, both in form and content, Matthew's Gospel provided second century Christianity with an eminently practical and useful compendium of what was foundational to the Christian faith.

The priority and dominance extended Matthew's Gospel prevailed as the consensus for roughly 1700 years, until the early decades of the nineteenth century. With the development of an historical consciousness, and the refinement of literary methodology, questions of historical reliability and Synoptic relationships dominated post-Enlightenment Gospel research. While the chronological priority of Matthew was not immediately challenged, the privileged position given Matthew began to erode as scholarship presupposed that Gospel composition demanded a movement from the "more primitive" to the "more advanced." Mark's size, inferior quality, and seemingly "primitive theology," suggested to many that it was Mark not Matthew that should be regarded as the oldest Gospel, and hence the most reliable for a reconstruction of the life and teachings of Jesus. As a result, Matthew was gradually dismissed by many (esp. German scholarship), as a secondary development, being permeated by late and legendary additions (e.g., birth and infancy stories), representing more church tradition than a factual record of the life and teachings of Jesus.

The emerging nineteenth century consensus of the secondary character of Matthew received its most substantial endorsement in 1863 from H.J. Holtzmann, who argued that Mark wrote first and was used independently by Matthew and Luke. While subsequent defenders of Marcan priority have supplemented the theory with additional sources (e.g., Q, L, and M) to explain Synoptic relationships, the hypothesis that Mark is the earliest of the Gospel narratives has remained the dominant scholarly opinion for the past 100 years.

The initial result of the emergence of Mark as the pivotal document to explain Synoptic relationships was a decline of interest in Matthew in the early decades of this century. It was to Mark, rather than Matthew that scholarship turned either to find raw materials from which to reconstruct the life and teachings of Jesus, or to penetrate to the earliest form of the tradition in order to elucidate the possible factors within the Christian communities that generated the rise and preservation of certain text-forms (Form Criticism). As long as the scholarly agenda was preoccupied with penetrating behind the Gospels to isolate sources or to reconstruct early Christian communities, Matthew's Gospel would remain only of secondary interest.

Graham Stanton singles out the date of 1945 as marking a new phase in Matthean studies. The first two decades after 1945 witness a number of studies addressing Matthean themes or sections of the Gospel that begin to call attention to the editorial skills and theological concerns of the Gospel's author. The shift to an emphasis on the role of the evangelist in his selection, arrangement, and modification of the material he received, brought renewed interest in Matthew as an effective communicator and sophisticated theologian (Redaction Criticism). However, such an assessment was ultimately grounded in the hypothesis of Marcan priority and the subsequent evaluation of how Matthew used Mark as his primary literary source. The result has been an exegetical method overly preoccupied with slight literary deviations from Mark, with little sensitivity to the interconnected sequence of events, and their contribution to the whole Gospel.

Recent years have witnessed a resurgence of studies on Matthew, with many books and articles concerned to elucidate Matthew's Gospel as a "unified narrative" or "story" told by a competent story-teller who organizes his thought into a coherent sequence of events. The new concern for the Gospels as literary masterpieces demands that the reader be attentive to how Matthew develops his themes and focuses his account on a retelling of the story of Jesus in a way that does not merely rehearse the past, but speaks meaningfully as a guide for Christian discipleship.

Rather than reading Matthew through the lens of other Gospels or a hypothetical reconstruction of the evangelist's sources, priority has shifted to the whole Gospel as a unified coherent narrative. It follows that whatever written or oral sources the evangelist may have had access to, the writer has so shaped his composition that it has a life of its own, discernable only by attention to the structure of the parts and their contribution to the whole.

In order to read and appreciate Matthew's story of Jesus one must be attentive to the codes and conventions that govern the literary and social context of the first century. A coherent reading of any document demands an awareness of the literary rules that govern the various types of literature. Knowing the general category of literary genre of a text enables the reader to know what types of questions can legitimately be asked of the material. For example, if one is reading poetry, questions of factual accuracy or scientific precision may not be the most relevant inquiry for ascertaining a text's meaning. Knowing the genre of a writing enables one's understanding to be informed by the features and intentions that characterize the writing, and not by our modern expectations and concerns we may impose upon the text.

While Matthew's Gospel has certain affinities with the literary genres of biography and historiography, the Gospel is not strictly an historical biography. No Gospel writer was driven by an impulse simply to record the facts of what happened with strict chronological precision. In fact, one need only to read the Gospels side by side to see the freedom and creative manner with which each writer communicated his message. The authors have selected, arranged, and interpreted events, characters, and settings in the best way to communicate with their respective audiences. The result is four unique accounts of Jesus' life and teachings told from a particular "point of view," informed both by the primary events and the theological concerns and needs of the expanding church.

Matthew's Gospel builds reflectively upon the primary events to capture the significance of what happened in story form. An appreciation of the literary and communicative skills of the author enables one to recognize in the dramatic sequence of events a carefully constructed "plot." In this way the storyteller communicates his values and theological commitment and seeks to persuade the reader to accept his perspective.

COMPOSITION OF THE GOSPEL

Some issues and questions that may be extremely important for understanding one category of literature may contribute little to the understanding of another. For example, an informed interpretation of Paul's letters necessitates a reconstruction of the world that produced the text. The modern reader would need to know as much as possible about the author, destination of the letter, and the factors that gave rise to the text. The letter itself will constitute a prime source for acquiring such information.

However, when one approaches Gospel narratives with the same concerns the matter is complicated by the lack of information afforded by the text. The anonymity of the Gospels, alongside their silence concerning the place, time, and circumstances that may have generated their writings, necessitates that such historical inquiries be answered in terms of probability. What this means is that there is no direct access, via the text, to the historical author or primary recipients of his document. The difficulty is centered in the fact that the text is not primarily designed to function as a "window" through which to gain access into the mind and environment of the author and original readers. The author does not purport to tell his own story or that of his readers, but the story of Jesus of Nazareth. Fortunately, following the sequential development and sense of Matthew's story of Jesus does not depend on identifying with certainty the author or the historical and social matrix that may have prompted his writing.

In what follows, traditional introductory questions will be briefly discussed, alongside important insights afforded by literary theorists who focus on the Gospels as narratives.

A. AUTHORSHIP

The anonymity of the canonical Gospels necessitates heavy reliance on external evidence as a point of departure to establish Gospel authorship. The external testimony from the second century is virtually unanimous that Matthew the tax collector authored the Gospel attributed to him. Even before explicit patristic testimony regarding Gospel authorship there is convincing evidence that no Gospel ever circulated without an appropriate heading or title (e.g., KATA MAQQAION, "according to Matthew"), identifying the person thought to be the author. The common assumption that the Gospels circulated anonymously until the mid-second century when titles were finally affixed to them has been seriously challenged by Martin Hengel. While certain details of Hengel's theory regarding the origins of Gospel headings have been challenged, the lack of variation in the second-century tradition regarding Matthean authorship could well owe its origin to the time when the Gospels first began to circulate among the Christian communities.

The earliest patristic source addressing Gospel authorship comes from Papias, the Bishop of Hierapolis (ca. 60-130), whose comments are available only in quotations preserved by Eusebius, Bishop of Caesarea (ca. 260-340, H.E. 3.39.14-16). Eusebius' citation of Papias regarding Matthean authorship has been subject to various interpretations dependent upon the translation of key terms. The citation reads:

Matthew collected (sunetavxato, synetaxato , "composed," "compiled," "arranged") the oracles (taÉ lovgia, ta logia , "sayings," "gospel") in the Hebrew language (dialevktw/, dialektô, "Hebrew or Aramaic language," "Semitic style") and each interpreted (hJrmhvneusen, hçrmçneusen, "interpreted," "translated," "transmitted") them as best he could (Eusebius, H.E. 3.39.16).

It appears that patristic testimony subsequent to Papias was dependent upon his testimony and thus perpetuated the tradition of Matthean authorship alongside the notion of an original Semitic version. The testimonies of Irenaeus ( Adv. Haer. 3.1.1), Pantaenus (quoted in H.E. 5.10.3), Origen (quoted in H.E. 6.25.4), Eusebius himself ( H.E. 3.24.6), Epiphanius (quoted in Adv. Haer. 29.l9.4; 30.3.7), Cyril of Jerusalem ( Catecheses 14.15), Jerome ( DeVir. III.3), as well as Gregory of Nazianzus (329-389), Chrysostom (347-407), Augustine (354-430), and Syrian and Coptic authorities are all unanimous in affirming that Matthew authored the first Gospel originally in a Semitic language. However, since the tradition seems ultimately to rest upon the view of Papias, as cited by Eusebius, the accumulated evidence of patristic testimony, in the view of some, has very little independent worth. Especially since the idea of an original Semitic Matthew, from which our Greek Matthew has been translated has been challenged on textual and linguistic grounds. Matthew simply does not read like translated Greek. These and other difficulties with the view of Papias have resulted in many dismissing all patristic testimony concerning Matthean authorship.

While much critical opinion has assumed that Papias' errant view of an original Semitic Matthew discounts his testimony about Matthew being the author, in recent times the evidence afforded by the testimony of Papias has been reassessed. On the one hand, some scholars have argued that the terms Ebrai?di dialevktw/ (Ebraidi dialektô), do not refer to the Hebrew or Aramaic language, but rather to a Jewish style or literary form. In this view, Papias would be referring to Matthew's penchant for Semitic themes and devices, not an original Semitic Gospel. Others have rejected such an interpretation as an unnatural way to read the passage from Papias, and prefer to acknowledge that Papias was simply wrong when he claimed that Matthew was originally written in a Semitic language. However, such an admission does not warrant the complete dismissal of the testimony of Papias concerning the authorship of Matthew. One must still explain how Matthew's name became attached to the first Gospel. The obscurity and relative lack of prominence of the Apostle Matthew argues against the view that the early church would pseudonymously attribute the Gospel to Matthew. Surely, patristic tradition had some basis for attributing the Gospel to Matthew. Therefore, as noted by Davies and Allison, "the simplistic understanding of Papias which dismisses him out of hand must be questioned if not abandoned."

There is nothing inherent in the Gospel itself that convincingly argues against Matthean authorship. Contrary to the view of a few, the decided Jewish flavor of the Gospel argues decisively for the author of the first Gospel being a Jew. Other scholars have noted that Matthew's background and training as a "tax collector" along with other professional skills offers a plausible explanation for the Gospel's sophisticated literary form and attention to detail. Certainly the combined weight of external and internal considerations make the traditional view of Matthean authorship a reasonable, if not a most plausible position. However, in the words of R.T. France there is "an inevitable element of subjectivity in such judgments." Not only is hard data difficult to come by to establish the authorship of any of the Gospels, what is available is often subject to diverse but equally credible explanations. It follows that while the issue of authorship is an intriguing historical problem, it is extremely doubtful that any consensus will ever emerge given the nature of the available evidence.

The question must be raised whether the veracity of the first Gospel or its interpretation are ultimately dependent upon one's verdict concerning authorship. While one's theological bias concerning authorship may influence how the text is evaluated, the two issues are not integrally connected. Since the first Gospel offers very little (if any) insight into the identity of its historical author, recreating the figure behind the Gospel is neither relevant or particularly important for understanding Matthew's story of Jesus. Thus, while I see no compelling reason to abandon the traditional attribution of Matthean authorship to the first Gospel, no significant exegetical or theological concern hangs on the issue.

B. NARRATION OF THE STORY

Of much greater importance than deciding the identity of the author, is an evaluation of the way the author has decided to present his story of Jesus. In literary terms the way a story gets told is called "point of view." A storyteller may tell his story in the first person (i.e., "I"), and portray himself as one of the characters in the story. From a first person point of view the storyteller would necessarily be limited to what he personally has experienced or learned from other characters. Matthew's story is told in a third person narration, wherein the storyteller is not a participant in the story, but refers to characters within the story as "he," "she," or "they." From such a vantage point the Matthean narrator provides the reader with an informational advantage over story characters, and thereby, situates the reader in an advantageous position for evaluating events and characters in the story.

Perhaps the most prominent characteristic of a third person narration is the storyteller's ability to provide the reader with insights which are not normally available to one in real life. His ability to move inside his characters to reveal their innermost thoughts, feelings, emotions, and motivations, enables the reader to use these insights to form evaluations and opinions about characters and events within the story. For example, the narrator reveals when the disciples are amazed (8:29; 21:20), fearful (14:30; 17:6), sorrowful (26:22), filled with grief (17:23), and indignant (26:8). He knows when they understand (16:12; 17:13), and when they doubt (28:17). The overall impact of these insights enables the reader to better evaluate the traits exhibited by the disciples.

Similar insights are provided into the thoughts, emotions, and motivations of minor characters in the story. The inner thoughts of Joseph (1:19), Herod (2:3), the crowds (7:28; 22:33; 9:8; 12:13; 15:31), the woman (9:21), Herod the tetrarch (14:59), Judas (27:3), Pilate (27:14,18), the centurion (27:54), and the reaction of the women at the tomb (28:4,8) are all accessible to the Matthean narrator. The narrator even supplies the reader with inside information about the thoughts and motivations of the Jewish leaders (2:3; 9:3; 12:14; 21:45-46; 26:3-5; 12:10; 16:1; 19:3; 22:15). These insights function to establish in the mind of the reader the antagonist of the story.

The Matthean narrator is also not bound by time or space in his coverage of the story. Matthew provides the reader access to private conversations between Herod and the Magi (2:3-8), John and Jesus (3:13-15), Jesus and Satan (4:1-11), the disciples (16:7), Peter and Jesus (16:23), Judas and the chief priest (26:14-16; 26:40), and Pilate and the chief priest (27:62-64). He makes known to the reader the private decisions made by the chief priest and the Sanhedrin (26:59-60), and the plan of the chief priest and elders concerning the disappearance of the body (28:12-15). The narrator is present when Jesus prays alone, while at the same time he knows the difficulties of the disciples on the sea (14:22-24). He easily takes the reader from the courtroom of Pilate to the courtyard of Peter's denial (26:70f.), and eventually to the scene at the cross (27:45). For the most part, the narrator in Matthew's story stays close to Jesus, and views events and characters in terms of how they affect his main character.

Whoever the actual historical author may be, it is clear that the Matthean storyteller narrates his Gospel in a way to reliably guide his readers through the story so as to properly evaluate events and characters. On occasion the narrator will interrupt the flow of the story in order to provide the reader with an explicit comment or explanation. These intrusions may take the form of various types of descriptions (e.g., 3:4; 17:2; 28:3-4; 27:28-31), summaries (e.g., 4:23-25; 9:35-38; 12:15-16; 14:14; 15:29-31), or explicit interpretive commentary (1:22-23, 2:15, 17-18, 23; 4:15-16; 8:17; 12:17-21; 13:35; 21:4-5; 27:9-10). Detecting the narrator's voice in the story enables the reader to be sensitive to the manner in which Matthew instructs, leads, and encourages the reader to adopt a particular point of view.

SETTING OF THE GOSPEL

Traditional approaches to Gospel introduction usually treat under the heading of "setting" such issues as the date and place of the Gospel's writing, alongside the identity and problems confronting the community addressed. It is important to remember that practically speaking our exclusive source for information about the time and circumstantial factors generating the Gospel's production come only from the Gospel itself. No explicit outside information speaks directly to the issue of the social and historical conditions of the Gospel's primary readers. Essentially, scholarly efforts to establish a life-setting for the writing of the Gospel must search the Gospel for possible clues that hint at the time and circumstances of the writing. The fact that, although reading the same evidence, scholarly proposals for the setting of Matthew's Gospel have resulted in reconstructions that are opposed to one another should give one caution about dogmatic claims in such areas.

A. DATE

Efforts to recover the environmental setting that best explains the form and content of Matthew's Gospel have not resulted in a scholarly consensus. Concerning the date of the Gospel's composition scholars are divided into two broad proposals. The majority view is that Matthew was written after Mark sometime between the dates of A.D. 80-100. However, the arguments adduced to establish such a dating scheme are largely based upon prior judgments concerning the order of Gospel composition or hypothetical reconstructions of developments in the first century. Pivotal to the post-70 dating of Matthew is the contention that Matthew knew and used Mark as a major source for the writing of his Gospel. Since the consensus of scholarly judgment dates Mark in the 60s, it is therefore likely that Matthew composed his Gospel sometime after A.D. 70. Of course, if one rejects Marcan priority or the suggested date for Marcan composition, the argument fails to be convincing.

A post-70 date has also been assumed based upon Matthew's explicit language concerning the destruction of Jerusalem and his references to the "church" (16:18; 18:17). Such language is thought to be anachronistic and therefore indicative of a post-70 composition. The reference to a "king" in the parable of the wedding feast who "sent his army and destroyed those murderers and burned their city" (22:7), appears to reflect historical knowledge of Jerusalem's destruction retrojected into Jesus' ministry as prophecy. However, apart from the fact of whether Jesus could predict Jerusalem's fall, the wording of 22:7, as France observes, "is precisely the sort of language one might expect in a genuine prediction of political annihilation in the Jewish context, and does not depend on a specific knowledge of how things in fact turned out in A.D. 70." There also is no need to read a developed ecclesiology into Jesus' references to the "church." The term ejkklhsiva (ekklçsia) in Matthew says nothing about church order, and with the communal imagery attached to the term in Jewish circles (cf. Qumran), it becomes entirely credible that Jesus could speak of his disciples as constituting an ekklçsia.

Perhaps the most heavily relied upon argument for dating Matthew in the last decades of the first century is the decided Jewish polemic that seemingly dominates the first Gospel. It is thought that formative Judaism in the post-70 period provides the most suitable background for Matthew's portrayal of the Jewish leaders and his underlying view of Israel. After the destruction of the temple in A.D. 70 it was the Pharisaic movement that emerged as the normative form of Judaism. Pharisaism was particularly suited to bring stability and a renewed sense of Jewish identity after the tragedy of A.D. 70. The Pharisees saw themselves as "the most accurate interpreters of the law" (see Josephus, JW 1.5.1; 2.8.14; Life 38.191), and definers of both the social and cultic boundaries delimiting the covenanted people of God. The community addressed by Matthew's Gospel is thought to be a rival to a post-70 formative Judaism, having endured severe hostility and rejection by official Judaism.

However, the evidence does not warrant the supposition that Matthew's community has severed all contact with the Jewish community. Furthermore, not enough is known about pre-70 Pharisaism to emphatically deny a setting for Matthew's Gospel before Jerusalem's destruction. Indeed, an impressive list of scholars have cogently argued for a pre-70 dating of Matthew. Not only does such a view have solid patristic evidence, some passages in Matthew may be intended to imply that the temple was still standing at the time of the Gospel's writing (cf. Matt 5:23-29; 12:5-7; 17:23; 16:22; 26:60-61). It appears that the evidence is not sufficiently decisive so as to completely discredit all competitive views. Fortunately, understanding Matthew's story of Jesus is not dependent upon reconstructing the historical context from which the Gospel emerged.

B. PLACE OF ORIGIN

Even less important for a competent reading of the first Gospel involves the effort to decide the Gospel's precise place of origin. Because of its large Jewish community and strategic role in the Gentile mission most Matthean scholars have opted for Antioch of Syria as the Gospel's place of origin. Other proposals have included Jerusalem, Alexandria, Caesarea, Phoenicia, and simply "east of the Jordan." While certain evidence may tend to weigh in favor of one provenance over another, in the final analysis we cannot be certain where Matthew's Gospel was composed. Nevertheless, as observed by France, deciding "the geographical location in which the Gospel originated is probably the least significant for a sound understanding of the text." Much more relevant to the interpretation of the gospel is the dimension given the discussion of "setting" by a literary reading of the first Gospel.

C. NARRATIVE WORLD

In literary terms the discussion of "setting" does not involve the delineation of factors generating the text, but rather the descriptive context or background in which the action of the story transpires. Settings, as described by the narrator, are like stage props in a theatrical production. Oftentimes, the narrator's description of the place, time, or social conditions in which action takes place is charged with subtle nuances that may generate a certain atmosphere with important symbolic significance. For example, early in Matthew's story the narrator relates places and events to create a distinct atmosphere from which to evaluate his central character, Jesus. The story opens with a series of events that are calculated to evoke memories of Israel's past, and thereby to highlight the significance of the times inaugurated by Jesus. By means of a genealogy, cosmic signs, dream-revelations, the appearance of the "angel of the Lord," and the repeated reference to prophetic fulfillment, the narrator highlights God's renewed involvement with his people and the climactic nature of the times realized in Jesus. The locations of Jerusalem, Bethlehem, and Egypt evoke feelings of continuity between Jesus' history and that of Israel's. Other locations such as the "desert" and "mountain" function to create a certain aura around events and characters in the story. Later in the story specific locations such as "synagogue," the "sea," and the "temple" all contribute to a distinct atmosphere from which to evaluate the course of events. While real-life settings of the author and his readers can only be reproduced in terms of probability, the temporal and spatial settings established in the story provide an integral context for interpreting Matthew's story.

THE LITERARY CHARACTER OF MATTHEW

A. LITERARY AND RHETORICAL SKILL

Since Matthew's text would have been handwritten without systematic punctuation or modern techniques for delineating structural features such as bold print, underlining, paragraph indention, or chapter headings, any clues for discerning the structure and nature of the composition is dependent upon "verbal clues" within the narrative itself. Within both Hebrew and classical traditions communication on a literary level assumed a level of competency in conventional communicative techniques. While NT authors may not have been formally trained in rhetoric, an effective exchange of ideas demands some awareness of conventional patterns for communication. A study of Matthew's literary style puts emphasis on the literary devices he employs to lead the reader to experience his story in a certain way.

Reading Matthew's story (whether orally before an audience, or in private), would have demanded that the reader attend to the various structural features which might illumine the meaning and flow of the narrative. Some of these literary strategies function on a broader structural level providing the text with a sense of progression and cohesion (e.g., Matt see the formulaic phrases in 7:28; 11:1; 13:53; 19:1; 26:1; and 4:17; 16:21). However, most structural features primarily contribute to a sense of cohesion within smaller textual units. These features may highlight or bracket unifying themes by opening and closing distinct units with similar words or phrases (see, e.g., 4:23-24 and 9:35); build anticipation by foreshadowing subsequent events (e.g., ch. 2 foreshadows the passion narrative); or stimulate reflection and a sense of development in the story by verbal repetition and episodic similarities (cf. 8:23-27/14:22-33; 9:27-31/20:29-34; 9:32-34/12:22-34; 14:13-21/15:32-38). These elements along with Matthew's fondness for grouping materials according to a thematic or even numerical scheme, are indicative of an environment largely educated through oral proclamation not the written word. Matthew's compositional scheme greatly facilitated learning by providing the listener (or reader) with a coherent and orderly presentation that aided comprehension and memorization.

The meticulous structural concerns, both in the whole and the smaller details of Matthew, have been widely recognized by scholarship. However, as we shall see in the next section, there is great diversity with respect to the overall structural pattern of the first Gospel. The difficulty lies with going from clearly delineated structural features in the smaller units of text, to the use of the same devices to explain the total composition. Often the analysis seems forced and unable to fit the details into a single coherent pattern. It may not always be easy to identify the precise contribution that a particular literary device makes to the overall composition of a literary work, and certainly there always exists the danger of reading too much into a text by artificially imposing symmetrical patterns where none exist. However, these problems are overcome by a greater sensitivity to the nature and function of literary devices, and not by ignoring these features of a text. The question remains concerning what features might provide clues to the overall structure of Matthew's Gospel.

B. STRUCTURAL-PLOT

Consideration of Matthew's skill in the smaller portions of his text has stimulated numerous efforts to locate structural indications that may provide the organizing pattern for the entire Gospel. Structural appraisals of Matthew's Gospel usually begin with the discovery of a literary device or formulaic expression that appears to be unique to the evangelist. However, while scholars may agree on the existence of a literary device or formula, they may diverge widely concerning the function or theological significance of a literary feature. For example, although the expressions kaiÉ ejgevneto o{te ejtevlesen oJ =Ihsou'" (kai egeneto hote etelesen ho Içsous, "and when Jesus had finished;" 7:28; 11:1; 13:53; 19:1; 26:1), and ajpoÉ tovte h[rxato oJ =Ihsou'" (apo tote erxato ho Içsous, "from that time Jesus began," 4:17; 16:21) are recognized to be structurally significant, it is difficult to establish that Matthew consciously adopted these expressions as the organizational key to his entire Gospel. As helpful as these phrases are for marking off the major discourses of Jesus or highlighting major new developments in the story, neat structural schemes based upon repeated formulae cannot do justice to the subtle twists and turns of the dramatic flow of Matthew's story.

Several scholars have centered on Matthew's use of Mark to determine the structure of his Gospel. Attention has been called to the peculiar Matthean organization of 4:12-13:58 in contrast to the faithful following of Marcan order in 14:1-28:20. Certainly a source-critical study of Matthew must account for the seemingly independent structural form and sequence in the first half of the Gospel as opposed to the latter half. However, it is doubtful that Matthew intended his readers to compare his Gospel with Mark in order to understand his structural scheme. If Matthew could clearly structure patterns on a smaller scale, independent of Mark, why not on a larger scale? Furthermore, there are too many structural peculiarities even in the second half of the Gospel to assume that Matthew merely succumbed to a slavish reproduction of Mark in the second half of his Gospel.

More recent investigations have delineated the Gospel's structure in terms of how the individual events or episodes connect sequentially to form a discernable plot. It is the organizing principle of plot which determines the incidents selected, their arrangement, and how the sequence of events or episodes are to impact the reader. Given the episodic and thematic flavor of Matthew's narrative, his plot development does not exhibit a linear tightness or the flair for the dramatic found in other narratives (cf. Mark). Nevertheless, Matthew does tell a story, and thus the various episodes are carefully interrelated by causal and thematic developments. There are definite major and minor story lines and character development, with certain episodes marking key turning points in the unfolding drama. An analysis of plot has the advantage of moving the discussion away from isolated literary devices or contrived symmetrical patterns, to a consideration of how the sequence of events and portrayal of characters connect meaningfully to tell a continuous and coherent story.

Matthew's story is organized around several narrative blocks comprised of events that are interconnected according to a particular emphasis or theme. The unifying factor giving coherence to the overall sequence of events is the explicit and implicit presence of the central character Jesus in virtually every episode. Within this story-form events of similar nature are often clustered or repeated for their accumulative impact, as various themes are reinforced and developed. An analysis of the sequence and function of Matthew's major narrative blocks enables the reader to discern an overall progression of events according to a consciously constructed plot. The following seven narrative blocks provide the story with a clear sense of dramatic progression:

1:1-4:16 Establishing the identity and role of Jesus, the protagonist of the story.

4:17-11:1 Jesus embarks upon a ministry of teaching and healing to manifest God's saving presence in Israel.

11:2-16:20 While faulty interpretations of Jesus' ministry lead to misunderstanding and repudiation, the disciples, through divine revelation, are provided special insight into Jesus' person and mission.

16:21-20:34 During Jesus' journey to Jerusalem he engages his disciples in explicit discussion concerning the ultimate values, priorities, and intentions of his messianic mission.

21:1-25:46 Upon entering Jerusalem Jesus' actions and teachings lead to conflict and rejection by the Jewish authorities.

26:1-27:50 While hostility and misunderstanding coalesce in betrayal, desertion, and death, Jesus is resolved to consciously and voluntarily fulfill the divine plan.

27:51-28:20 God ultimately vindicates his Son as evidenced by cosmic signs and by raising him from the dead and giving him authority to commission his disciples to a worldwide mission.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

SELECTED COMMENTARIES:

Albright, W.F. and C.S. Mann. Matthew . AB. Garden City: Doubleday, 1971.

Beare, Francis Wright. The Gospel According to Matthew . San Francisco: Harper and Row, 1981.

Blomberg, Craig L. Matthew. New American Commentary 22. Nashville: Broadman, 1992.

Carson, D.A. "Matthew." In The Expositor's Bible Commentary , 8:3-599. Edited by Frank Gaebelein. 12 vols. Grand Rapids: Zondervan, 1984.

Davies, Margaret. Matthew Readings: A New Biblical Commentary . Sheffield, U.K.: JSOT Press/Sheffield Academic Press, 1993.

Davies, W.D. and Dale C. Allison. Introduction and Commentary on the Gospel According to Saint Matthew I-VII . Vol. 1 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1988.

. Introduction and Commentary on Matthew VIII-XVIII . Vol. 2 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew . International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1991.

France, R.T. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Gardner, Richard B. Matthew. Believers Church Bible Commentary. Scottdale, PA: Herald Press, 1991.

Garland, David. Reading Matthew: A Literary and Theological Commentary on the First Gospel . New York: Crossroad, 1993.

Gundry, Robert. Matthew: A Commentary on His Literary and Theological Art . Grand Rapids: Eerdmans, 1982.

Hagner, Donald. Matthew 1-13 . Word Biblical Commentary 33A. Dallas: Word, 1993.

. Matthew 14-28. Word Biblical Commentary 33B. Dallas: Word, 1995.

Harrington, D.J. The Gospel of Matthew . Sacra Pagina 1. Collegeville, MN: Liturgical, 1991.

Hill, David. The Gospel of Matthew . New Century Bible. Grand Rapids: Eerdmans, 1972.

Keener, Craig S. Matthew . The IVP New Testament Commentary Series. Ed. Grant R. Osborne. Downers Grove, IL: InterVarsity Press, 1997.

Luz, U. Matthew 1-7 . Minneapolis: Fortress, 1989.

Malina, Bruce J. and Richard L. Rohrbaugh. Social Science Commentary on the Synoptic Gospels . Minneapolis: Augsburg Fortress, 1992.

Meier, J.P. The Vision of Matthew . New York: Crossroad, 1979, 1991.

Morris, Leon. The Gospel According to Matthew . Grand Rapids: Eerdmans, 1992.

Patte, Daniel. The Gospel According to Matthew: A Structural Commentary on Matthew's Faith . Philadelphia: Fortress, 1987.

Schweizer, Eduard. The Good News According to Matthew . Translated by David E. Green. Atlanta: John Knox Press, 1975.

SELECTED STUDIES:

Allison, Dale C. The New Moses: A Matthean Typology . Minneapolis: Fortress, 1993.

Bauer, D.R. The Structure of Matthew's Gospel: A Study in Literary Design . JSNTSup 31. Sheffield: Almond, 1988.

Borg, Marcus. Conflict, Holiness, and Politics in the Teachings of Jesus . New York: Edwin Mellen Press, 1984.

France, R.T. Matthew: Evangelist and Teacher . Grand Rapids: Zondervan, 1989.

Hill, David. "Son and Servant: An Essay on Matthean Christology." JSNT 6 (1980) 2-16.

Kingsbury, Jack D. Matthew As Story. 2d ed. Philadelphia: Fortress, 1988.

Lohr, C. "Oral Techniques in the Gospel of Matthew." CBQ 23 (1961): 339-352.

Luz, U. The Theology of the Gospel of Matthew . Translated by J. Bradford Robinson. Cambridge: Cambridge University Press, 1995.

Matera, Frank. "The Plot of Matthew's Gospel." CBQ 49 (1987): 233-253.

. Passion Narratives and Gospel Theologies . New York: Paulist, 1986.

Powell, M.A. God With Us: A Pastoral Theology of Matthew's Gospel . Minneapolis: Fortress, 1995.

Senior, D. The Passion of Jesus in the Gospel of Matthew . Wilmington: Michael Glazier, 1985.

. What Are They Saying About Matthew? Revised and Expanded Edition. New York: Paulist Press, 1996.

Stanton, Graham. A Gospel For a New People: Studies in Matthew . Edinburgh: T&T Clark, 1992.

. "The Origin and Purpose of Matthew's Gospel: Matthean Scholarship from 1945 to 1980." In ANRW II.25.3. Edited by W.Haase. Pages 1889-1895. Berlin and New York: Walter de Gruyter, 1985.

Verseput, Donald J. "The Title Son of God in Matthew's Gospel." NTS 33 (1987): 532-556.

Westerholm, Stephen. Jesus and Scribal Authority . ConNT 10. Lund, Sweden: CWK Gleerup, 1978.

Wilkens, M.J. The Concept of Discipleship in Matthew's Gsopel as Reflected in the Use of the Term Mathçtçs. Leiden: E.J. Brill, 1988.

Witherup, Ronald D. "The Death of Jesus and the Rising of the Saints: Matthew 27:51-54 in Context." SBLASP. Pages 574-585. Atlanta: Scholars Press, 1987.

Wright, N.T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

. The New Testament and the People of God . Minneapolis: Fortress Press, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

AnBib Analecta Biblica

ANTJ Arbeiten zum Neuen Testament und zum Judentum

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BibRev Bible Review

BSac Bibliotheca Sacra

BZNW Beheifte zur ZNW

CBQ Catholic Biblical Quarterly

ConBNT Coniectanea biblica, New Testament

ConNT Coniectanea neotestamentica

DJG Dictionary of Jesus and the Gospels

ETL Ephemerides theologicai lovanienses

ExpTim The Expository Times

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

Int Interpretation

ISBE International Standard Bible Encyclopedia

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of New Testament Theology

LXX Septuagint

NIDNTT New International Dictionary of New Testament Theology

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NT New Testament

NTM New Testament Message

NTS New Testament Studies

OT Old Testament

RevQ Revue de Qumran

RQ Restoration Quarterly

SBLASP Society of Biblical Literature Abstracts and Seminar Papers

SBLDS SBL Dissertation Series

SBLMS SBL Monograph Series

SJT Scottish Journal of Theology

SNTSMS Society for New Testament Studies Monograph Series

Str-B Kommentar zum Neuen Testament by Strack and Billerbeck

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

TIM Tradition and Interpretation in Matthew by Bornkamm, Barth, and Held

TrinJ Trinity Journal

TynBul Tyndale Bulletin

UBSGNT United Bible Society Greek New Testament

USQR Union Seminary Quarterly Review

WUNT Wissenschaftliche untersuchungen zum Neuen Testament

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: Matthew (Garis Besar)

OUTLINE

I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16

A. Genealogy of Jesus - 1:1-17

B. The Annunciation to Joseph - 1:18-25

C. The Infancy of Jesus - 2:1-23

1. The Gentile Pilgrimage - 2:1-12

2. The Messiah's Exile and Exodus - 2:13-23

D. The Mission and Message of John the Baptist - 3:1-12

E. The Baptism and Commission of Jesus - 3:13-17

F. The Testing of the Son - 4:1-11

G. Introducing the Ministry of Jesus - 4:12-16

II. GOD'S SAVING PRESENCE IN THE MIDST OF HIS PEOPLE - 4:17-10:42

A. Programmatic Heading: Proclamation of the Kingdom - 4:17

B. Call of the Disciples - 4:18-22

C. Programmatic Summary - 4:23-25

D. Sermon on the Mount: Ministry in Word - 5:1-7:29

1. The Setting - 5:1-2

2. The Beatitudes - 5:3-12

3. Salt and Light - 5:13-16

4. Jesus and the Law - 5:17-20

5. Practicing Greater Righteousness Toward One's Neighbor - 5:21-48

a. Murder - 5:21-26

b. Adultery - 5:27-30

c. Divorce - 5:31-32

d. Oaths - 5:33-37

e. An Eye for an Eye - 5:38-42

f. Love Your Enemies - 5:43-48

6. Practicing Greater Righteousness Before God - 6:1-18

a. Summary - 6:1

b. Giving to the Needy - 6:2-4

c. Prayer - 6:5-15

d. Fasting - 6:16-18

7. The Priorities and Values of the GreaterRighteousness - 6:19-34

a. Treasures in Heaven - 6:19-24

b. Worry - 6:25-34

8. The Conduct of Greater Righteousness - 7:1-12

a. Judging Others - 7:1-5

b. Honor What Is Valuable - 7:6

c. Ask, Seek, Knock - 7:7-11

d. The Golden Rule - 7:12

9. The Call for Decision - 7:13-27

a. The Narrow and Wide Gates - 7:13-14

b. A Tree and Its Fruit - 7:15-23

c. The Wise and Foolish Builders - 7:24-27

10. Conclusion - 7:28-29

E. Ministry in Deed - 8:1-9:34

1. Cleansing of a Leper - 8:1-4

2. Request of a Gentile Centurion - 8:5-13

3. Peter's Mother-in-Law - 8:14-15

4. Summary and Fulfillment Citation - 8:16-17

5. Two Would-Be Followers - 8:18-22

6. Stilling of the Storm - 8:23-27

7. The Gadarene Demoniacs - 8:28-34

8. Healing of the Paralytic - 9:1-8

9. Jesus' Association with Tax Collectors and Sinners - 9:9-13

10. Question on Fasting - 9:14-17

11. Raising the Ruler's Daughter and Cleansing the Unclean Woman - 9:18-26

12. Healing Two Blind Men - 9:27-31

13. Healing of a Deaf Mute - 9:32-34

F. A Call to Mission - 9:35-10:4

G. The Missionary Discourse - 10:5-42

1. Instructions for Mission - 10:5-15

2. Persecution and Response - 10:16-23

3. The Disciples' Relationship to Jesus - 10:24-42

III. ISRAEL'S MISUNDERSTANDING AND REPUDIATION OF JESUS - 11:1-14:12

A. John's Question from Prison - 11:1-6

B. The Person and Mission of John - 11:7-19

1. Identification of John by Jesus - 11:7-15

2. Rejection of John and Jesus - 11:16-19

C. Unrepentant Cities - 11:20-24

D. Jesus' Response and Invitation - 11:25-30

E. Sabbath Controversy: Incident in the Grainfield - 12:1-8

F. Sabbath Controversy: Healing in the Synagogue - 12:9-14

G. The Character and Mission of God's Servant - 12:15-21

H. The Beelzebub Controversy - 12:22-37

I. The Request for a Sign - 12:38-42

J. A Concluding Analogy - 12:43-45

K. Jesus' True Family - 12:46-50

L. The Parables of the Kingdom - 13:1-52

1. The Parable of the Four Soils - 13:1-9

2. The Purpose of the Parables - 13:10-17

3. The Interpretation of the Parable ofthe Soils - 13:18-23

4. Parable of the Weeds - 13:24-30

5. Parable of the Mustard Seed - 13:31-32

6. Parable of the Leaven - 13:33

7. The Purpose of Parables - 13:34-35

8. The Interpretation of the Parable of the Weeds - 13:36-43

9. Parables of the Hidden Treasure and the Pearl - 13:44-46

10. Parable of the Dragnet - 13:47-50

11. Trained in the Kingdom - 13:51-52

M. Rejection at Nazareth - 13:53-58

N. The Death of John the Baptist - 14:1-12

IV. EDUCATING THE DISCIPLES: IDENTITY AND MISSION - 14:13-16:20

A. Feeding of the Five Thousand - 14:13-21

B. Walking on the Water - 14:22-33

C. Summary: Healings at Gennesaret - 14:34-36

D. Jesus and the Teachings of the Pharisees - 15:1-20

E. The Canaanite Woman - 15:21-28

F. Feeding of the Four Thousand - 15:29-39

G. Request for a Sign - 16:1-4

H. The Leaven of the Pharisees and Saducees - 16:5-12

I. Confession at Caesarea Philippi - 16:13-20

V. THE WAY OF THE CROSS - 16:21-20:34

A. The Things of God Versus the Things of Men - 16:21-28

B. Transfiguration - 17:1-8

C. The Coming Elijah - 17:9-13

D. The Power of Faith - 17:14-21

E. The Second Passion Prediction - 17:22-23

F. Jesus and the Temple Tax - 17:24-27

G. Fourth Discourse: Life in the Christian Community - 18:1-35

1. Becoming Like a Child - 18:1-5

2. Avoiding Offense - 18:6-9

3. Value of the "Little Ones" - 18:10-14

4. Reconciling an Offending Brother - 18:15-20

5. Importance of Forgiveness - 18:21-35

H. Transition from Galilee to Judea - 19:1-2

I. Marriage and Divorce - 19:3-9

J. The Bewildered Response of the Disciples - 19:10-12

K. The Little Children - 19:13-15

L. The Rich Young Man - 19:16-22

M. Wealth, Reward and Discipleship - 19:23-30

N. The Generous Landowner - 20:1-16

O. Third Passion Prediction - 20:17-19

P. Requests on Behalf of the Sons of Zebedee - 20:20-28

Q. Two Blind Men Receive Sight - 20:29-34

VI. CONFLICT IN JERUSALEM - 21:1-25:46

A. Jesus' Entry into Jerusalem - 21:1-11

B. Demonstration in the Temple - 21:12-17

C. The Fig Tree - 21:18-22

D. The Authority Question - 21:23-27

E. Parable of the Two Sons - 21:28-32

F. Parable of the Tenants - 21:33-46

G. Parable of the Wedding Feast - 22:1-14

H. Confrontations with the Religious Leaders - 22:15-46

1. Paying Taxes to Caesar - 22:15-22

2. Marriage in the Afterlife - 22:23-33

3. The Greatest Commandment - 22:34-40

4. The Son of David - 22:41-46

I. Denunciation of the Scribes and Pharisees - 23:1-39

1. Do Not Practice What They Preach - 23:1-12

2. Woes against the Teachers of the Law andthe Pharisees - 23:13-36

3. Lament over Jerusalem - 23:37-39

J. Fifth Discourse: Judgment to Come - 24:1-25:46

1. Introduction - 24:1-3

2. Warnings Not to Be Deceived - 24:4-14

3. The Coming Tribulation in Judea - 24:15-28

4. The Climactic Fall of Jerusalem within "This Generation" - 24:29-35

5. The Coming Judgment of the Son ofMan - 24:36-25:46

a. The Coming Son of Man~ - 24:36-51

b. The Ten Virgins - 25:1-13

c. Parable of the Talents - 25:14-30

d. Judgment of the Son of Man - 25:31-46

VII. THE PASSION AND RESURRECTION OF JESUS - 26:1-28:20

A. The Plot to Arrest and Execute Jesus - 26:1-5

B. Anointing in Bethany - 26:6-13

C. Judas' Betrayal - 26:14-16

D. Preparation for Passover - 26:17-19

E. The Last Supper - 26:20-30

F. Jesus Predicts the Disciples' Desertion and Denial - 26:31-35

G. The Gethsemane Prayer - 26:36-46

H. The Arrest of Jesus - 26:47-56

I. The Hearing Before Caiaphas - 26:57-68

J. The Denial of Peter - 26:69-75

K. Transition to the Roman Authorities - 27:1-2

L. The Suicide of Judas - 27:3-10

M. The Trial Before Pilate - 27:11-26

N. Mockery and Abuse of Jesus - 27:27-31

O. The Crucifixion - 27:32-44

P. The Death of Jesus - 27:45-56

Q. The Burial of Jesus - 27:57-61

R. Keeping Jesus in the Tomb - 27:62-66

S. The Empty Tomb - 28:1-7

T. The Appearance of Jesus to the Women - 28:8-10

U. The Bribing of the Guards - 28:11-15

V. The Great Commission - 28:16-20

-College Press New Testament Commentary: with the NIV

Lapide: Matthew (Pendahuluan Kitab)

PREFACE.

——————

IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapide, I desire to mention that it has not been within my purpose to give an equivalent for every word of the original. This ought to have been stated at the commencement of the first volume, and I greatly regret the omission.

The stern exigencies of publication have compelled me to compress the translation of the Commentary upon the Gospels within five octavo volumes, when a reproduction of the Latin original, verbatim et literatim , would have probably necessitated seven.

The matter standing thus, I have had to exercise my own judgment as to the character of the necessary omissions and compression. I am perfectly aware that in omitting or compressing anything at all, I expose myself to the full fury of the blasts of unkind, bitter, or unscrupulous criticism; though criticism of this kind has, I am thankful to say, been confined to a single print.

I have no fault whatever to find with the criticism of the R. Catholic Tablet . It was dictated by a thoroughly honest and commendable, but certainly mistaken fear, that I had made omissions for controversial purposes. Of this, I hope I am incapable.

With regard to the other adverse criticism to which I have alluded, I am sorry that I cannot regard it as either just or righteous. One reason is this; the reviewer in question concludes his remarks by saying—"Those who are familiar with Cornelius' work are aware of the terseness and pungency of the author's style. Whether it would be possible to give this in English we cannot say, but the present translators do not appear to have even attempted the task, either in their literal rendering, or in their paraphrased passages, so that much of the sententiousness of the original has evaporated."

It would be almost impossible to single out from the whole range of the history of criticism a more telling example of its frequent utter worthlessness and disregard of a strict adherence to truth. In the first place, with regard to Cornelius himself, those who are best acquainted with him—his greatest lovers and admirers—are aware that if there is one thing more than another which they are disposed to regret, it is his great prolixity, and the inordinate length of his sentences.

Secondly, if the hostile reviewer had examined my translation solely for the purposes of an honest criticism, he could not have helped becoming aware of the fact that there is scarcely a page in which I have not broken up what is a single sentence in the Latin into two, three, and sometimes even more sentences in the English.

Lastly, I need not tell scholars that it would be far more easy and pleasant to myself to translate literally, without any omission whatever, than to have continually to be, as it were, upon the stretch to omit or compress what must be omitted, when very often all seems valuable. I can truly say I have often spent as much time in deliberating what to omit, or how to compress a passage, as would have sufficed to have written a translation of it in full twice over.

About two-thirds of the twenty-first chapter of S. Matthew, the last in this second volume, have been translated without any omission, or compression whatever. A note is appended to the place where this unabridged translation begins. This will enable any one who cares to do so, to compare the abridged portion with the unabridged, and both with the original.

T. W. M.