Teks -- Matthew 21:3 (NET)

21:3 If anyone says anything to you, you are to say, ‘The Lord needs them,’ and he will send them at once.”

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

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.

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.

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.

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

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

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.

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.

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.