Mateus 21
Charles Spurgeon · Citado em PreceptAustin
Mateus 21
Spurgeon - The time was come for our Lord to finish his great work on earth, and his going up to Jerusalem was with this intent. He now determines to enter his capital city openly, and there to reveal himself as King. To this end, when he came near to the city, Jesus sent two disciples to bring him the foal of an ass whereon he should ride. His orders to the two disciples whom he come to Bethphage, are worthy of our serious attention. He directed them to the place where they should find the animal: “Go into the village over against you .” The Lord knows where that which he requires is to be found. Perhaps it is nearer to us than we dream: “over against out” He told them that they would not have to search: “straightway ye shall find. ” When the Lord sends us on an errand, he will speed us on our way. He described the condition of the creatures: “an ass tied, and a colt with her. ” Our Lord knows the position of every animal in the world, and he counts no circumstance to be beneath his office. Nor did he leave the disciples without orders how they were to proceed: “loose them, and bring them. ” Demur and debate there would be none; they might act at once. To stand questioning is not for the messengers of our King: it is their duty to obey their Lord’s orders, and to fear nothing. (Matthew 21 Commentary) The Donkey, G.K.Chesterton When fishes flew and forests walked And figs grew upon thorn, Some moment when the moon was blood Then surely I was born. With monstrous head and sickening cry And ears like errant wings, The devil’s walking parody On all four-footed things. The tattered outlaw of the earth, Of ancient crooked will; Starve, scourge, deride me: I am dumb, I keep my secret still. Fools! For I also had my hour; One far fierce hour and sweet: There was a shout about my ears, And palms before my feet. Colt (4454)(polos) is a young animal, a foal, the young of the horse or donkey colt, foal. It refers to an animal that is old enough to use. In the NT a donkey's colt young donkey for Matthew says "a donkey tied there and a colt with her." (Mt 21:2). John 12:16 says "a donkey's colt." BDAG says polos cn then refer to "any ‘young animal’ [Aristot. et al.], the term being applied to any young animal born of its kind, from an elephant to a locust, depending on context." Gilbrant says in Classical Greek "The word pōlos occurs in classical Greek as early as Homer (Eighth Century B.C.) and appears on inscriptions and in papyrus documents of the New Testament world. In most cases it denotes the colt of a horse. Standing alone, the word does not indicate whether the animal is male or female. It is also used in the Septuagint where it usually translates ‛ayir, “the stallion of an ass.”" Polos - 12x in 11v - Matt. 21:2; Matt. 21:5; Matt. 21:7; Mk. 11:2; Mk. 11:4; Mk. 11:5; Mk. 11:7; Lk. 19:30; Lk. 19:33; Lk. 19:35; Jn. 12:15 Polos in Septuagint - Gen. 32:15; Gen. 49:11; Jdg. 10:4; Jdg. 12:14; Prov. 5:19; Zech. 9:9; Most ot these OT uses refer to a donkey. Untie (loose, untie, unbind) (3089)(luo) means to loose, release, dissolve. The basic meaning is to loose that which is fastened or bound and thus to unbind or untie. Literally to untie something (colt = Mt 21:2, = Mk 1:7+, Lk 3:16+,Jn 1:27+ = sandal thong, man [Lazarus] wrapped in bandages = Jn 11:44 = “Unbind him, and let him go.”), break the seals of a scroll (Re 5:2 - secular use described "broken seals of a will", or "of the opening of a document" or "a letter"), release from prison (Ac 22:30+ cp release of angels and/or the devil = Re 9:14,15+, Rev 20:3, 7+). Matthew 21:3 “If anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.” The Lord (kurios): 1Ch 29:14-16 Ps 24:1 50:10,11 Hag 2:8,9 Joh 3:35 Jn 17:2 Ac 17:25 2Co 8:9 immediately: 1Sa 10:26 1Ki 17:9 Ezr 1:1,5 7:27 2Co 8:1,2,16 Jas 1:17 THE LORD IN FULL CONTROL If anyone says anything to you, you shall say, ‘The Lord (kurios) has need of them,’ and immediately (euthus) he (the owner) will send (apostello) them - Don't miss that Jesus here refers to Himself as The Lord! This is the denouement in this great drama of redemption, so Jesus no longer holds back on revealing Who He is! Jesus is in full control of the details in sovereignly orchestrating His final entry to Jerusalem perfectly in keeping with Zechariah's prophecy (Zech 9:9). It is interesting that the Lord needed anything, but in taking the form of man He subjected Himself to human needs. In this case He needs a donkey to ride. Brian Bell - The Lord had need of it & He has need of you. Like Philip & the Ethiopian Eunuch. The Lord had need of Philip. In His sovereignty & grace God has given you & me the privilege of being used to tell other people about the Lord. Riding a donkey was a kingly act which identified Him with the royal line of David. It was a royal animal during King David’s reign. After him, the Hebrew kings switched to horses, & the donkey was considered unsuited to the dignity of Kings. NET NOTE - The custom called angaria allowed the impressment of animals for service to a significant figure. 🙏 THOUGHT - Jesus' omniscience and absolute control extend to every detail of our lives, yea, even every hair of our head (Mt 10:30,31+), so why should we worry, fret or be anxious (Beloved, I am speaking to myself on this one!)" Play God is in Control by Twila Paris. (Related topics- The Providence of God and God is In Control) We worship a Lord Who is ever in complete control of every situation! C H Spurgeon - The two animals would be willingly yielded up by their owner when the disciples said, “The Lord hath need of them; ” nay, he would not only give them up, but “straightway he will send them. ” Either the owner was himself a secret disciple, or some awe of the Lord Jesus was on his mind; but he would right joyfully consent to lend the ass and its foal for the purpose for which they were required. What a singular conjunction of words is here, “the Lord” and “hath need”! Jesus, without laying aside his sovereignty, had taken a nature full of needs; yet, being in need, he was still the Lord, and could command his subjects, and requisition their property. Whenever we have anything of which the Lord’s cause has need, how cheerfully should we hand it over to him! The owner of the ass and her colt regarded it as an honor to furnish Jesus with a creature to ride upon. How great is the power of Jesus over human minds, so that by a word he quietly moves them to do his bidding! We have here the record of two disciples being sent to fetch an ass: those who do little things for Jesus are honored thereby. Their errand appeared strange, for what they did might seem like robbery; but he who sent them took care to protect them from the least shade of suspicion. The messengers raised no question, offered no objection, and met with no difficulty. It is ours to do what Jesus bids us, just as he bids us, and because he bids us; for his command is our authority. (Matthew 21 Commentary) Lord (master, owner)(2962)(kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign and possesses absolute authority, absolute ownership rights and uncontested power. Kurios is used some 489 times of Jesus. Jesus is referred to as Lord (Kurios) more frequently than by any other title. Therefore it behooves us to understand the truth concerning Jesus as Lord and not allow ourselves to become side-tracked in debate over so-called "Lordship salvation". The indisputable Biblical facts are that faith in Jesus saves and Jesus is Lord (Ro 10:9,10+) This confession of "Jesus is Lord" became a direct affront to the practice of Roman emperor worship. Certain cities even built temples for Caesar-worship as was the case in Smyrna where the command was to honor the emperor by confessing "Caesar is Lord". To declare "Jesus is Lord" became a crime punishable by death, resulting in the martyrdom. I think the first century believers understood "Lordship" in a way modern believers would find it difficult to comprehend! (cp Jesus' "prophetic" warning in Mt 10:22, 23, 24, 25+ where "master" is kurios) James Montgomery
Mateus 21
Spurgeon - Matthew is always reminding us of the Old Testament; as well, indeed, he may, for our Lord is always fulfilling it. Every point of detail is according to prophetic model: All this was done, that it might be fulfilled which was spoken by the prophet. The Old and New Testaments dovetail into each other. Men have written “Harmonies of the Gospels”; but God has given us a Harmony of the Old and New Testament. The passage referred to is in Zechariah 9:9. It represents Zion’s King as meek and lowly even in the hour of his triumphant entrance into his metropolis, riding, not upon a war-horse, but upon a young ass, whereon no man had sat. He had before said of himself, “I am meek and lowly in heart,” and now he gives one more proof of the truth of his own words; and, at the same time, of the fulfillment of prophecy: “Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek and sitting upon an ass. ” He did not, like Solomon, fetch horses out of Egypt to minister to his pride; but he who was greater than Solomon was content with a colt the foal of an ass , and even that humble creature was borrowed, for he had none of his own. The tenderness of Jesus comes out in the fact of his having the ass brought with her foal that they might not be parted. He was, as a King, all gentleness and mercy: his grandeur involved no pain, even for the meanest living thing. How blessed is it for us to be ruled by such a King! (Matthew 21 Commentary) Behold (2400) idou is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" The idea is “Lo and behold!”, serving to call attention to something external or exterior to oneself. Idou is used by the Biblical writers to (1) prompt or arouse the reader's attention (introducing something new or unusual), (2) to mark a strong emphasis ("Indeed!" Lk 13:16) and (3) to call the reader to pay close attention (very similar to #1) so that one will listen, remember or consider. Spurgeon adds that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Gentle (4239) praus - some sources state it originates from paos = easy, mild or soft) (Click for in depth study of the related noun "gentleness' = prautes which is a fruit of the Holy Spirit - Gal 5:23-note) describes those who are of a quiet, gentle spirit, in opposition to the proud and supercilious Scribes and Pharisees and their disciples. We have a compound word gentleman, which once fully expressed the meaning of the word meek, but in our modern society has almost wholly lost its original meaning. Paus describes a person who is not overly impressed by a sense of one's self-importance, but instead one who is gentle, humble, lowly, defers, and is considerate or mild. Ultimately person who manifests praus is the one who imitates Jesus (cf His gentleness in Mt 11:29-note) enabled of course by the power of His indwelling Spirit. Praus - 4v - Matt. 5:5; Matt. 11:29; Matt. 21:5; 1 Pet. 3:4 Donkey (3688) onos - donkey (male or female), domesticated animal for burden-bearing or riding (Complete Biblical Library) Classical Greek Onos, the common noun for “donkey” occurs frequently in Greek literature as early as the Eighth Century B.C. It is also used for other animals in classical Greek, such as a “hake” (fish) and a wingless locust (cf. Liddell-Scott). Figuratively, it can be found in classical Greek to describe “one who can make nothing of music,” “one who gets into a scrape by his own clumsiness,” and of “one who gets what he wants” (through stubbornness) (ibid.). Septuagint Usage Onos occurs frequently in the Septuagint, usually translating the Hebrew term chāmôr, “donkey.” Frequently it is listed with other animals as part of someone’s valued possessions (cf. Genesis 12:16; 24:35; Exodus 13:13; Zechariah 14:15). Donkeys were also used for riding (cf. 2 Samuel [LXX 2 Kings] 17:23; 19:26). In addition to carrying men and women, donkeys were also used as general “beasts of burden” (cf. Genesis 22:3,5; Isaiah 32:20) and might even be used to carry a dead body (1 Kings 13:29 [LXX 4 Kings 13:29]). However, donkeys were not normally used by military personnel (cf. Numbers 22:21; 1 Samuel 25:20 [ LXX 1 Kings 25:20]). Thus Jesus’ use of the donkey is consistent with His first coming as the “Prince of Peace” (cf. Zechariah 9:9; Matthew 21;1-7; John 12:14). New Testament Usage Onos occurs only six times in the Greek New Testament, and four of these cases are in connection with Jesus’ triumphal entry into Jerusalem on Palm Sunday (Matthew 21:2,5,7; John 12:15). Both Matthew 21:4,5 and John 12:14,15 record that Jesus’ chosen method of entry fulfilled the prophecy of Zechariah 9:9, i.e., that Jerusalem’s king would come in a humble manner, riding on a “donkey” (rather than a horse). Matthew specified that two animals were brought to Jesus, an “ass” (onos) and a “colt” (pōlos [4311]). It is not clear, however, whether Jesus rode on both (alternately?) or whether the older animal was brought along only to calm the younger animal, since it had never been ridden before (see Mark 11:2 and Luke 19:30; see also onarion [3541]). In Luke 13:15 Jesus reminded His critics how they performed necessary work on the Sabbath when they loosed their animals and led them to water. Surely the ox or ass (onos) thus cared for was not more valuable than the woman whom Jesus had just healed on the Sabbath! In a similar context, Jesus spoke of setting free “an ass or an ox” which might fall into a pit on the Sabbath (Luke 14:5). Some Greek manuscripts have the word “son” (huios [5048]) instead of onos in this verse. ONOS - 5V - Matt. 21:2; Matt. 21:5; Matt. 21:7; Lk. 13:15; Jn. 12:15 ONOS IN SEPTUAGINT - Gen. 12:16; Gen. 22:3; Gen. 22:5; Gen. 24:35; Gen. 30:43; Gen. 32:5; Gen. 32:15; Gen. 34:28; Gen. 42:26; Gen. 42:27; Gen. 43:18; Gen. 43:24; Gen. 44:3; Gen. 44:13; Gen. 45:23; Gen. 47:17; Gen. 49:11; Exod. 13:13; Exod. 21:33; Exod. 22:4; Lev. 15:9; Num. 22:21; Num. 22:22; Num. 22:23; Num. 22:25; Num. 22:27; Num. 22:28; Num. 22:29; Num. 22:30; Num. 22:32; Num. 22:33; Num. 31:30; Num. 31:34; Num. 31:39; Num. 31:45; Deut. 22:3; Deut. 22:4; Deut. 22:10; Deut. 28:31; Jos. 9:4; Jos. 15:18; Jdg. 5:10; Jdg. 6:4; Jdg. 15:15; Jdg. 15:16; Jdg. 19:3; Jdg. 19:10; Jdg. 19:19; Jdg. 19:21; Jdg. 19:28; 1 Sam. 8:16; 1 Sam. 9:3; 1 Sam. 9:5; 1 Sam. 9:20; 1 Sam. 10:2; 1 Sam. 10:14; 1 Sam. 10:16; 1 Sam. 12:3; 1 Sam. 15:3; 1 Sam. 22:19; 1 Sam. 25:18; 1 Sam. 25:20; 1 Sam. 25:23; 1 Sam. 25:42; 1 Sam. 27:9; 2 Sam. 16:1; 2 Sam. 17:23; 2 Sam. 19:26; 1 Ki. 2:40; 1 Ki. 13:13; 1 Ki. 13:23; 1 Ki. 13:24; 1 Ki. 13:28; 1 Ki. 13:29; 2 Ki. 4:22; 2 Ki. 4:24; 2 Ki. 6:25; 2 Ki. 7:7; 2 Ki. 7:10; 1 Chr. 5:21; 1 Chr. 12:40; 1 Chr. 27:30; Ezr. 2:67; Neh. 7:68; Neh. 13:15; Job 1:3; Job 1:14; Job 6:5; Job 11:12; Job 24:5; Job 39:5; Job 42:12; Prov. 26:3; Isa. 1:3; Isa. 21:7; Isa. 30:6; Isa. 32:14; Isa. 32:20; Jer. 14:6; Jer. 22:19; Jer. 48:6; Ezek. 23:20; Zech. 14:15 Colt (4454) polos is the young offspring of a horse or donkey. In the NT used of a donkey, foal, colt; joined with ónos, a donkey (Matt. 21:2, 5, 7; John 12:15). All 12 NT uses of polos are in the account of the Triumphal Entry. While the word usually refers to the young of a horse, the Gospel accounts specify that Jesus rode on the foal of a donkey, i.e., on a “young donkey.” This young animal had never been ridden (Mark 11:2; Luke 19:30). It is not surprising that a young donkey should be tethered close to its parent (Matthew 21:2). QUESTION - What does the Bible mean when it refers to a “Daughter of Zion? ANSWER- The “daughter of Zion” is mentioned several times in the Old Testament, usually in prophecy and once in poetry. “Zion” meant Jerusalem and, later, Israel as the people of God. “Daughter of Zion,” then, does not refer to a specific person. It’s a metaphor for Israel and the loving, caring, patient relationship God has with His chosen people. As a representation of the people of Israel, the daughter of Zion is described in several different situations: 2 Kings 19:21: A people confident in the deliverance of their God. When Assyria threatened Jerusalem, King Hezekiah went to the Lord. In response, God sent Isaiah to reassure Hezekiah that Jerusalem would not fall to Assyria, and God considered the threatening insult to “the virgin daughter of Zion” as a personal affront to Himself. Isaiah 1:8: A hut, abandoned after judgment came to an evil family. Here, Isaiah compares the rebellion of Judah to a sick body in a devastated land. The daughter of Zion is left as a lone remnant—a shelter hidden in the vineyard or a hut in a cucumber field that barely escaped destruction. Jeremiah 4:31: A woman in labor, helpless before attackers. The steadfastness of Hezekiah was rare in Judah—most kings encouraged rebellion against God instead of loyalty to God. Jeremiah warns that if the nation does not turn away from evil, God will punish them severely. And the people will be helpless against it—as helpless as a woman in labor. Isaiah 62:11: A people awaiting salvation. After the punishment of exile, God promises restoration to Israel. He will rejoice over His chosen people again. And in verse 11, He promises the daughter of Zion, “Lo, your salvation comes; behold His reward is with Him, and His recompense before Him.” Micah 4:13: A bull that threshes his enemies. In verse 10, God warns that the daughter of Zion will suffer as much as a woman in labor. But in verse 13, He promises vengeance. The weak, powerless woman will become a bull with horns of iron and hoofs of bronze that will crush its enemies. Zechariah 9:9: A land awaiting its king. This prophecy promises Israel’s enemies will be destroyed, but also speaks about a more permanent solution to the problem of sin. “Rejoice greatly, O daughter of Zion! Should in triumph, O daughter of Jerusalem! Behold, your king is coming to you; he is just and endowed with salvation, humble, and mounted on a donkey, even on a colt, the foal of a donkey.” Despite the consistent rebellion of the daughter of Zion against her Father, He promises to restore her and present her with a Deliverer-King in the form of Jesus. Daughter implies that God is a loving father. He cherishes and loves His people, even while they reject Him. By using the metaphor “daughter of Zion,” God showed how He felt for the rebellious Israelites: frustrated, angry, but always with an eye to the future when the relationship would be restored, and He could once again return to them and welcome them into His arms (Zechariah 2:10). Related Resource: What is Zion? What is Mount Zion? A King on a Donkey See, your king comes to you, gentle and riding on a donkey. Matthew 21:5 Today's Scripture & Insight: Matthew 21:1–11 It was Sunday—the day we now call Palm Sunday. Without a doubt, this wasn’t Jesus’ first visit to Jerusalem. As a devout Jew, He would’ve gone to the city every year for the three great feasts (Luke 2:41–42; John 2:13; 5:1). In the past three years, Christ had also ministered and taught in Jerusalem. But this Sunday His coming into the city was radically different. By riding a young donkey into Jerusalem at a time when thousands of worshipers were coming into the city, Jesus was the center of attention (Matthew 21:9–11). Why would He take the place of prominence before thousands of people when for the past three years He’d deliberately kept a low profile? Why would He accept the people’s proclamation that He was King just five days before His death? Matthew says that this took place to fulfill a five-hundred-year-old prophecy (Matthew 21:4–5) that God’s chosen king would come into Jerusalem “righteous and victorious, [yet] lowly and riding on a donkey” (Zechariah 9:9; see also Genesis 49:10–11). This was a truly unusual way for a triumphant king to enter a city. Conquering kings normally rode on mighty stallions. But Jesus didn’t come riding a warhorse. This reveals what kind of King Jesus is. He came in meekness and lowliness. Jesus came not for war, but for peace, establishing peace between God and us (Acts 10:36; Colossians 1:20). By: K. T. Sim What kind of king is Jesus to you today? How can you honor Him as your King? Jesus, thank You for coming into Jerusalem to reveal Your mighty and humble ways. Fill my heart with Your peace. Learn more about Jesus' life in the area of Judea with this online course. The Promise Of A King Behold, your King is coming to you, lowly, and sitting on a donkey. — Matthew 21:5 Today's Scripture: Matthew 21:1-11 For all his education, Austrian-born psychoanalyst Sigmund Freud couldn’t predict how history was going to unfold. When Communist revolutionaries were laying the foundations of Soviet tyranny on the corpses of their own countrymen, Freud wrote, “At a time when great nations are declaring that they expect to find their salvation solely from a steadfast adherence to Christian piety, the upheaval in Russia . . . seems to promise a better future.” How mistaken that godless man was! Freud’s failure to predict the future stands in stark contrast to the hundreds of fulfilled prophecies of the Bible. People may make educated guesses, but only God knows the future. None of the Bible’s prophecies are more wonderful than those about the Messiah. The Old Testament foretold many details of Christ’s life and death, such as His virgin birth (Isa. 7:10-14), sacrificial death (Isa. 53), and even His triumphal entry into Jerusalem on Palm Sunday (Zech. 9:9; Mt. 21:5). God kept His promise of the Savior's birth That wondrous night when Jesus came to earth; And still today the prophets' message rings: He'll come again to reign as King of kings. —Hess Christ's second coming is as certain as His first. The Lord's Donkey Behold, your King is coming to you, lowly, and sitting on a donkey. — Matthew 21:5 Today's Scripture: Matthew 21:1-11 People often speak of donkeys in belittling terms. You may have heard the expression, “I’m just someone who has to do all the donkey work.” Or “So-and-so is as stubborn as a mule” (a mule is part donkey). These sayings overlook the contributions of a truly valuable animal. Donkeys have served the human race for thousands of years. They were once prized as symbols of humility, gentleness, and peace. In Bible days, donkeys that had never been ridden were regarded as especially suitable for religious purposes. So it was most fitting that Jesus sent for a colt to perform the royal task of carrying Him into Jerusalem. How enviable was that donkey’s mission! How like our mission as Jesus’ followers! A missionary in China calls herself “the Lord’s donkey.” She’s a humble believer, “carrying” her Lord faithfully into town after town and training others to do likewise. The Lord has need of many such “donkeys” in today’s world—humble people who will carry Him into their Jerusalem and make Him known. Teach me to do the humble task The very best I can, And not to look for greater calls Which may oppose Thy plan. —Bernheisel Humble work becomes holy work when it's done for God. DONKEY MENTALITY Behold, your King is coming to you, lowly, and sitting on a donkey, a colt, the foal of a donkey. —Matthew 21:5 A minister referred to Christ’s triumphal entry into Jerusalem and asked, “What if the donkey on which Jesus was riding had thought all the cheering was for him? What if that small animal had believed that the hosannas and the branches were in his honour?” The minister then pointed to himself and said, “I’m a donkey. The longer I’m here the more you’ll come to realise that. I am only a Christ bearer and not the object of praise.” In recording Jesus’ entry into Jerusalem, Matthew referred to the prophecy of Zechariah: “Tell the daughter of Zion, ‘Behold, your King is coming to you, lowly, and sitting on a donkey, a colt, the foal of a donkey’” (Matt. 21:5; see Zech. 9:9). On Palm Sunday the donkey was merely the bearer of Christ, bringing the Son of God into the city where He would give His life for the sins of the world. A CHRISTIAN’S LIFE IS A WINDOW THROUGH WHICH OTHERS CAN SEE JESUS. Matthew 21:6 The disciples went and did just as Jesus had instructed them, and did: Ge 6:22 12:4 Ex 39:43 40:16 1Sa 15:11 Joh 15:14 DISCIPLES' OBEY WITHOUT HESITATION The disciples (mathetes) went and did just as Jesus had instructed (suntasso - directed, commanded) them - No delay. No debate. Unquestioning obedience marks the disciples at this point in spite of no explanation or clarification. The disciples followed instructions without questioning or hesitation even though it might have seemed unusual (taking someone else’s donkey!), they trusted Jesus’ word. Their obedience helped fulfill Old Testament prophecy, showing that God’s plan was unfolding just as promised. Their obedience is an example of faith in motion — not just hearing, but doing (James 1:22). 🙏 THOUGHT - Like the disciples, we might be called to follow Jesus even when it doesn’t fully make sense to us. Have you ever considered that your simple acts of obedience can have eternal significance, even helping to fulfill God’s larger purposes? As Paul wrote "now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known." (1Co 13:12+) And as you may have heard someone say obedience often precedes understanding. God may only give us the next step and not the full picture and yet faith acts on His Word. While it may sound somewhat silly, let me ask you are there “donkeys” in your life you need to go and untie, tasks that seem small to you but are significant in God’s eyes? Lord, by Your Spirit and Word enable us to trust You even when we don’t fully understand and give us the faith to obey quickly and the courage to believe that our small steps are part of fulfilling Your greater plan. In Jesus' Name. Amen. Spurgeon applies their obedience to their Lord - This should be an accurate description of the conduct of all Christians: The disciples went, and did as Jesus commanded them. They did not question or criticize their King’s commands; they obeyed them, which was much better. What a church should we see on earth if this were universally true! They carried out their King’s bidding in every detail. (Matthew 21 Commentary) Instructed (4929) suntasso from sun/syn = together + tasso - draw up in order, arrange means literally to arrange or place in order together; hence order, command, instruct Complete Biblical Library Suntassō is a compound of the preposition sun (4713), “with, together,” and the verb tassō (4872), “to place in order, to arrange, to fix.” It is best translated “to appoint” or “to direct.” Matthew is the only New Testament author who used this verb. In Matthew 26:19 the disciples did as they were “directed” by Jesus in regard to preparation for the Passover. Suntassō appears again in Matthew 27:10 in a quote from Jeremiah 32:6-9. The Old Testament passage says that Jeremiah bought a potter’s field as “directed” by the Lord. It was a foreshadowing of the actions of the chief priests with Judas’ money. (Some manuscripts have suntassō in Matthew 21:6 also.) SUNTASSO - 3V - directed(2), instructed(1) Matt. 21:6; Matt. 26:19; Matt. 27:10 SUNTASSO IN THE SEPTUAGINT - Gen. 18:19; Gen. 26:11; Exod. 1:17; Exod. 1:22; Exod. 5:6; Exod. 6:13; Exod. 9:12; Exod. 12:35; Exod. 16:16; Exod. 16:24; Exod. 16:32; Exod. 16:34; Exod. 19:7; Exod. 27:20; Exod. 31:6; Exod. 31:13; Exod. 34:4; Exod. 35:4; Exod. 35:10; Exod. 35:29; Exod. 36:1; Exod. 36:5; Exod. 36:8; Exod. 38:21; Exod. 38:22; Exod. 39:5; Exod. 39:7; Exod. 39:21; Exod. 39:26; Exod. 39:29; Exod. 39:31; Exod. 39:32; Exod. 39:42; Exod. 39:43; Exod. 40:19; Exod. 40:21; Exod. 40:23; Exod. 40:25; Exod. 40:27; Exod. 40:30; Lev. 8:4; Lev. 8:9; Lev. 8:13; Lev. 8:17; Lev. 8:31; Lev. 8:36; Lev. 9:21; Lev. 10:15; Lev. 10:18; Lev. 13:54; Lev. 16:34; Lev. 24:23; Num. 1:19; Num. 2:34; Num. 3:16; Num. 3:51; Num. 4:49; Num. 8:3; Num. 8:22; Num. 9:5; Num. 15:23; Num. 15:36; Num. 17:11; Num. 19:2; Num. 20:9; Num. 20:27; Num. 26:4; Num. 27:11; Num. 27:23; Num. 30:1; Num. 31:21; Num. 31:31; Num. 31:41; Num. 31:47; Num. 34:13; Num. 35:2; Num. 36:2; Num. 36:6; Num. 36:10; Deut. 4:23; Deut. 5:15; Jos. 4:3; Jos. 4:8; Jos. 8:27; Jos. 8:29; Jos. 9:24; Jos. 11:12; Jos. 11:15; Jos. 24:30; Job 25:5; Job 37:6; Job 37:12; Job 38:12; Job 42:9; Prov. 30:8; Isa. 10:6; Isa. 13:3; Isa. 27:4; Isa. 37:26; Jer. 26:2; Jer. 26:8; Jer. 27:4; Jer. 29:23; Jer. 32:13; Jer. 32:35; Jer. 34:22; Jer. 37:21; Dan. 11:23 Matthew 21:7 and brought the donkey and the colt, and laid their coats on them; and He sat on the coats. brought: Mk 11:4-8 Lu 19:32-35 laid their coats on them: 2Ki 9:13 Related Passages: Mark 11:4-8+ They went away and found a colt tied at the door, outside in the street; and they *untied (historical present tense) it. 5 Some of the bystanders were saying to them, “What are you doing, untying the colt?” 6 They spoke to them just as Jesus had told them, and they gave them permission. 7 They *brought (historical present tense) the colt to Jesus and put their coats on it; and He sat on it. 8 And many spread their coats in the road, and others spread leafy branches which they had cut from the fields. Luke 19:32-35+ So those who were sent went away and found it just as He had told them. 33 As they were untying the colt, its owners said to them, “Why are you untying the colt?” 34 They said, “The Lord has need of it.” 35 They brought it to Jesus, and they threw their coats on the colt and put Jesus on it. 2 Kings 9:13 Then they hurried and each man took his garment and placed it under him on the bare steps, and blew the trumpet, saying, “Jehu is king!” THE DISCIPLES' FAITH IN ACTION and brought the donkey (onos) and the colt (polos), and laid their coats on them; and He sat on the coats - Only Matthew gives this detail that it was the colt and his mother. Christ’s ability to ride an unbroken colt through wildly cheering and demonstrating crowds is yet another evidence of His deity and His total mastery over all creation. We all know how wildly an unbroken colt will react to being saddled! Not this one! It instantly owned Jesus as its Lord. As an aside be careful what sources you read as "Numerous scholars (ED: I PUT "SCHOLARS" IN QUOTES!) have suggested that the present account (TRIUMPHAL ENTRY) is an early Christian myth created and read back into the life of Jesus on the basis of the church’s reading of Zech. 9:9 (Bultmann 1968: 261–62; Dibelius 1934: 121–22). " (Robert Stein - see Mark Baker Exegetical Commentary- Page 33) NET NOTE - Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13. Brian Bell adds "The disciples are instructed to bring both of them, perhaps so the mom could settle the youngster down. These animals were quite expensive, and we see in Lk 19:33 ('owners") that there were at least two owners who had gone in together to buy these donkeys. In our culture today, it would be like someone coming up to a bright red convertible Porsche, opening the door, starting the car and driving away. When the owner comes running outside you would just say, “The Lord needs it.” When the disciples were sent to get a colt, Jesus was putting into place yet one more very specific prophecy about who He was. In Zechariah 9:9, which was written some five hundred years earlier. What the Bible Teaches - The triumphal entry into Jerusalem is not only the culmination of the journey that began at Luke 9:51+, and the fulfillment of the prophecy by Zechariah 9:9, it is one of the most important events in the life and ministry of the Lord. It is recorded in all four Gospels which is not true of His birth, temptation, transfiguration nor the Gethsemane experience. If He had not ridden on the colt in fulfillment of Zechariah's prophecy, they the nation would have had some excuse for not knowing Him. At the time of this entry He proclaimed His kingship publicly and officially (What the Bible Teaches – Luke) Spurgeon - The disciples also brought the ass and the colt; in no way deviating from the orders which they had received. They added actions which naturally grew out of their King’s orders. There must be fit caparison for the steeds which are to be employed for such a royal procession, so they put on them their clothes. This was done of their own accord. Many are ready to fetch other men’s asses, but slow to lend their own clothes; these disciples were willing and eager to bear their share in the triumphal procession of the Lord Jesus. From first to last there was no forced contribution or mercenary service; all was most voluntary: the ass and foal were cheerfully lent, and the garments were spontaneously placed thereon. All was simple and natural, full of truth and heartiness. How different from the artificial ceremonials of ordinary monarchs! They set him thereon. When men previously had tried to take Jesus by force, to make him a king in earthly fashion, he withdrew himself from them; but the hour for his public entry into Jerusalem had arrived, and he therefore allowed his disciples to set him upon the lowly beast that was to carry him into the city. Gladly they put the Lord in the place of honor, and joyfully they walked at his side. (Matthew 21 Commentary) Matthew 21:8 Most of the crowd spread their coats in the road, and others were cutting branches from the trees and spreading them in the road. others: Lev 23:40 Joh 12:13 Related Passages: John 12:12-13+ On the next day the large crowd who had come to the feast, when they heard that Jesus was coming to Jerusalem, 13 took the branches of the palm trees and went out to meet Him, and began to shout, “Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD, even the King of Israel.” Chronological Bible - Mt 21:8 with Lk 19:36; Jn 12:13; Mk 11:8 - {36 As he went along, LK} 8 A very large crowd spread their cloaks on the road, while others cut {palm JN} branches from the trees {in the fields MK} and spread them on the road. JESUS ENTERS THE HOLY CITY Most of the crowd- But not all! Mark Moore - It was no accident this crowd is assembled. The Passover pilgrims poured into Jerusalem over this very hill. They had come filled with political and religious fervor. Earlier Passovers precipitated a revolt against Archelaus (see note) (4 B.C., cf. J.Wars of the Jews 2.8–13 / Antiquities 17.206–218) and the desecration of the Temple by the Samaritans (c. A.D. 6–9; Ant. 18.29–30). This festival usually brought the Roman forces with it (J.W. 2.224-note, Ant. 20.106–107-note)....Some in the crowd laid their garments on the ground (2 Kgs 9:13; cf. Str. B. 1:844). Others cut palm branches (cf. Rev. 7:9; 1 Macc 13:51; 2 Macc 10:6–7; m. Suk. 3–4) from the trees in the adjacent fields and laid them down for the colt to walk on. (Palm branches took on political significance during the Maccabean revolt (c. 166 B.C.). Since more than half of Jesus’ disciples share names with Maccabean heroes, it is not too surprising that John observes this regal gesture of waving palms; cf. W. Farmer, “The Palm Branches in John 12, 13,” JTS 3 1952: 62–66.) Both of these are political and regal gestures. In other words, the crowds welcome Jesus as King in the Holy City. As Jesus crests the Mt. of Olives, this huge multitude breaks into jubilant shouts which echo across the city. Its sheer volume has attracted everyone’s attention, and its Messianic implications have generated excitement. From Psalm 118:25–26, viewed by the Rabbis as Messianic (cf. Tg. Psa. 118:22), they borrow such phrases as “Hosannah” and “blessed is he who comes.”13 And they add to these such Messianic words as “David,” “Kingdom,” “Peace,” “Glory in the highest.” Their message rings out loud and clear. Predictably the Sanhedrin is fit to be tied. Jesus will deal with them shortly. (See The Chronological Life of Christ - Page 494 - this resource highly recommended available in Logos or book format) Spread (stronnuo) their coats (himation - cloaks, robes, garments) in the road, This was an honor bestowed on a king and expressed their submission to Jesus as their King. The idea is that they were "in effect" placing themselves under His feet. So instead of doing it physically people would throw their coats beneath His path. Brian Bill asks "Can you imagine what all this commotion would have done to the colt? Remember, it had never been ridden before and now Jesus was on its back, the crowd was shouting, and cloaks and branches were being laid in front of it as it walked down the hill toward Jerusalem. The laying of cloaks on the road would be like rolling out the red carpet for someone today. In 2 Kings 9:13, people spread cloaks under King Jehu as he walked on the bare stairs. The people recognized Jesus as royalty and gave Him the honor afforded a King." (A Big Crowd Meets a King) In 2 Kings 9:13 we see casting cloaks in the path of one acclaimed as king -- "Then they hurried and each man took his garment and placed it under him on the bare steps, and blew the trumpet, saying, “Jehu is king!” Then they hurried and each man took his garment and placed it under him on the bare steps, and blew the trumpet, saying, "Jehu is king!"
Mateus 21
Spurgeon - The people were so numerous that they are described as a very great multitude. Unusual unanimity prevailed amongst the populace: they all gathered to Jesus. The patriarch Jacob had foretold, concerning the Shiloh, “unto him shall the gathering of the people be.” (Genesis 49:10) This was fulfilled many times during the Savior’s earthly ministry; and it is still continually being fulfilled. The crowd was in a state of great excitement, and came marching along with Jesus in high enthusiasm. Carpeting the road, they spread, their garments in the way; and as if this were not enough, others cut down branches from the trees, and, strawed them in the way. Our first parents, in their shame, made clothes of the leaves of trees (Genesis 3:7+); but now both clothes and leaves are at the feet of man’s Redeemer. John says that the people “took branches of palm trees, and went forth to meet him.” (John 12:13+) The long feathery fronds of the palms would be suitable either for waving in the air, or casting upon the ground before the King. The common people, in the simplest but most effective manner, prepared a royal welcome for the Son of David. What an unusual sight! They were on the tiptoe of expectation, looking for a kingly Deliverer, and they vaguely hoped that “Jesus the prophet of Nazareth” might prove to be the Promised One. He had excited their wonder, raised their hopes, and earned their reverence. For the time they held Him in high honor. Do we wonder at it when we think how He had healed their sick, and had fed them by thousands when they fainted? (Matthew 21 Commentary) QUESTION - What is the significance of the triumphal entry? WATCH VIDEO ANSWER - The triumphal entry is that of Jesus coming into Jerusalem on what we know as Palm Sunday, the Sunday before the crucifixion (John 12:1, 12). The story of the triumphal entry is one of the few incidents in the life of Jesus which appears in all four Gospel accounts (Matthew 21:1-17; Mark 11:1-11; Luke 19:29-40; John 12:12-19). Putting the four accounts together, it becomes clear that the triumphal entry was a significant event, not only to the people of Jesus’ day, but to Christians throughout history. We celebrate Palm Sunday to remember that momentous occasion. On that day, Jesus rode into Jerusalem on the back of a borrowed donkey’s colt, one that had never been ridden before. The disciples spread their cloaks on the donkey for Jesus to sit on, and the multitudes came out to welcome Him, laying before Him their cloaks and the branches of palm trees. The people hailed and praised Him as the “King who comes in the name of the Lord” as He rode to the temple, where He taught the people, healed them, and drove out the money-changers and merchants who had made His Father’s house a “den of robbers” (Mark 11:17). Jesus’ purpose in riding into Jerusalem was to make public His claim to be their Messiah and King of Israel in fulfillment of Old Testament prophecy. Matthew says that the King coming on the foal of a donkey was an exact fulfillment of Zechariah 9:9, “Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey.” Jesus rides into His capital city as a conquering King and is hailed by the people as such, in the manner of the day. The streets of Jerusalem, the royal city, are open to Him, and like a king He ascends to His palace, not a temporal palace but the spiritual palace that is the temple, because His is a spiritual kingdom. He receives the worship and praise of the people because only He deserves it. No longer does He tell His disciples to be quiet about Him (Matthew 12:16, 16:20) but to shout His praises and worship Him openly. The spreading of cloaks was an act of homage for royalty (see 2 Kings 9:13). Jesus was openly declaring to the people that He was their King and the Messiah they had been waiting for. Unfortunately, the praise the people lavished on Jesus was not because they recognized Him as their Savior from sin. They welcomed Him out of their desire for a messianic deliverer, someone who would lead them in a revolt against Rome. There were many who, though they did not believe in Christ as Savior, nevertheless hoped that perhaps He would be to them a great temporal deliverer. These are the ones who hailed Him as King with their many hosannas, recognizing Him as the Son of David who came in the name of the Lord. But when He failed in their expectations, when He refused to lead them in a massive revolt against the Roman occupiers, the crowds quickly turned on Him. Within just a few days, their hosannas would change to cries of “Crucify Him!” (Luke 23:20-21). Those who hailed Him as a hero would soon reject and abandon Him. The story of the triumphal entry is one of contrasts, and those contrasts contain applications to believers. It is the story of the King who came as a lowly servant on a donkey, not a prancing steed, not in royal robes, but on the clothes of the poor and humble. Jesus Christ comes not to conquer by force as earthly kings but by love, grace, mercy, and His own sacrifice for His people. His is not a kingdom of armies and splendor but of lowliness and servanthood. He conquers not nations but hearts and minds. His message is one of peace with God, not of temporal peace. If Jesus has made a triumphal entry into our hearts, He reigns there in peace and love. As His followers, we exhibit those same qualities, and the world sees the true King living and reigning in triumph in us. The First Palm Sunday - Henry Morris "And [Jesus] saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him" (Mark 11:2). On that first Palm Sunday, over 1,960 years ago, the Lord Jesus fulfilled the ancient prophecy of Zechariah 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." Always before, so far as all records indicate, Jesus walked wherever He went. Now He must ride! So He borrowed, from some unknown friend in the village, an ass's colt, upon which He could enter the city of the great King. Although Jesus' circumstances seemed far too lowly for Him to claim a throne, He did indeed come, having salvation for the few who would receive Him. Most of the people, of course, and almost all their leaders, crowned Him only with thorns, and then made a cross His throne. There was one who recognized Him, however. The colt He requested was a colt "whereon never man sat," and one can be sure that such a colt could not be ridden by any ordinary man without vehement protest and rejection. Once long ago, the Lord had opened the mouth of an ass and "the dumb ass speaking with man's voice forbad the madness of the prophet" (2 Pet. 2:16). The animals were originally created to be under man's dominion (Gen. 1:26-28), and it was only the entrance of sin into the world that caused the dread of man to come on them (Gen. 9:2). When the true Son of Man and true King of creation calls, then the creatures of the animal kingdom respond, even though His human creatures, whom He loves most of all, still refuse to submit to His rule. QUESTION - Why would a king ride a donkey instead of a warhorse (Zechariah 9:9-10)? ANSWER - Many have wondered why the king mentioned in Zechariah 9:9-10 would ride a donkey into Jerusalem rather than a warhorse. It seems an odd choice for royalty. Kings ride chargers, don’t they? In the ancient Middle Eastern world, leaders rode horses if they rode to war, but donkeys if they came in peace. 1 Kings 1:33 mentions Solomon riding a donkey on the day he was recognized as the new king of Israel. Other instances of leaders riding donkeys are Judges 5:10; 10:4; 12:14; and 2 Samuel 16:2. The mention of a donkey in Zechariah 9:9-10 fits the description of a king who would be “righteous and having salvation, gentle.” Rather than riding to conquer, this king would enter in peace. Zechariah 9:10 highlights this peace: “I will take away the chariots from Ephraim and the war-horses from Jerusalem, and the battle bow will be broken. He will proclaim peace to the nations. His rule will extend from sea to sea and from the River to the ends of the earth.” Note the many details symbolic of peace: - “Take away the chariots”: an end to the main vehicle of war. - “Take away . . . the war-horses”: no need for horses used in war. - “The battle bow will be broken”: no need for bows or arrows for fighting. - “He will proclaim peace to the nations”: His message will be one of reconciliation. - “His rule shall be from sea to sea”: the King will control extended territory with no enemies of concern. Jesus fulfills this prophecy of Zechariah. The worldwide peace proclaimed by this humble King will be a fulfillment of the angels’ song in Luke 2:14: “Glory to God in the highest, And on earth peace, goodwill toward men!” (NKJV). Significantly, Jacob’s blessing on his son Judah includes a reference to a donkey and a donkey’s foal (Genesis 49:11). Jesus is from the tribe of Judah. Zechariah 9:9 was fulfilled by the triumphal entry as Jesus rode into Jerusalem on the first Palm Sunday (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-44; John 12:12-19). Verses 10 and following refer to a future time when the Messiah will reign after defeating His enemies at the second coming. Josephus' Wars of the Jews 2.8-13 - REVOLT AGAINST ARCHELAUS - (8) At these clamors Archelaus was provoked, but restrained himself from taking vengeance on the authors, on account of the haste he was in of going to Rome, as fearing lest, upon his making war on the multitude, such an action might detain him at home. Accordingly he made trial to quiet the innovators by persuasion rather than by force, and sent his general in a private way to them, and by him exhorted them to be quiet. (9) But the seditious threw stones at him, and drove him away, as he came into the temple, and before he could say anything to them. The like treatment they showed to others, who came to them after him, many of whom were sent by Archelaus, in order to reduce them to sobriety, and these answered still on all occasions after a passionate manner, and it openly appeared that they would not be quiet, if their numbers were but considerable. (10) And, indeed, at the feast of unleavened bread, which was now at hand, and is by the Jews called the passover, and used to be celebrated with a great number of sacrifices, an innumerable multitude of the people came out of the country to worship; some of these stood in the temple bewailing the rabbis [that had been put to death], and procured their sustenance by begging, in order to support their sedition. (11) At this Archelaus was affrighted, and privately sent a tribune, with his cohort of soldiers, upon them, before the disease should spread over the whole multitude, and gave orders that they should constrain those that began the tumult, by force, to be quiet. At these the whole multitude were irritated, and threw stones at many of the soldiers, and killed them; but the tribune fled away wounded, and had much ado to escape so. (12) After which they betook themselves to their sacrifices, as if they had done no mischief; nor did it appear to Archelaus that the multitude could be restrained without bloodshed; so he sent his whole army upon them, the footmen in great multitudes, by the way of the city, and the horsemen by the way of the plain, (13) who, falling upon them on the sudden, as they were offering their sacrifices, destroyed about three thousand of them; but the rest of the multitude were dispersed upon the adjoining mountains; these were followed by Archelaus’s heralds, who commanded every one to retire to their own homes; whither they all went, and left the festival. Roman Soldiers at the Passover Feast - (Jewish Wars 2.224) for when the multitude were come together to Jerusalem, to the feast of unleavened bread, and a Roman cohort stood over the cloisters of the temple (for they always were armed and kept guard at the festivals, to prevent any innovation which the multitude thus gathered together might take), one of the soldiers pulled back his garment, and cowering down after an indecent manner, turned his breech to the Jews, and spoke such words as you might expect upon such a posture. Ant. 20.106–109- (106) When that feast which is called the Passover was at hand, at which time our custom is to use unleavened bread, and a great multitude was gathered together from all parts to that feast, Cumanus was afraid lest some attempt of innovation should then be made by them; so he ordered that one regiment of the army should take their arms, and stand in the temple cloisters, to repress any attempts of innovation, if perchance any such should begin; (107) and this was no more than what the former procurators of Judea did at such festivals; (108) but on the fourth day of the feast, a certain soldier let down his breeches, and exposed his privy members to the multitude, which put those that saw him into a furious rage, and made them cry out that this impious action was not done to reproach them, but God himself; nay, some of them reproached Cumanus, and pretended that the soldier was set on by him; (109) which when Cumanus heard, he was also himself not a little provoked at such reproaches laid upon him; yet did he exhort them to leave off such seditious attempts, and not to raise a tumult at the festival; Matthew 21:9 The crowds going ahead of Him, and those who followed, were shouting, “Hosanna to the Son of David; BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna in the highest!” Hosanna: Mt 21:15 Ps 118:24-26 Mk 11:9,10 Blessed: Mt 23:39 Lu 19:37,38 Joh 12:13-15 in the highest: Lu 2:14 Related Passages: Revelation 22:16+ “I, Jesus, have sent My angel to testify to you these things for the churches. I am the root and the descendant of David, the bright morning star.” Psalms 118:25-26+ (KNOWN AS A PSALM OF DELIVERANCE, SOMETIMES CALLED "THE CONQUEROR'S PSALM") O LORD, do save, we beseech You; O LORD, we beseech You, do send prosperity! 26 Blessed is the one who comes in the name of the LORD; We have blessed you from the house of the LORD. (COMMENT - Almost two centuries earlier, the Jews had hailed Simon Maccabeus with the same psalm after he delivered the Acra from Syrian domination.) Luke 19:37 As soon as He was approaching, near the descent of the Mount of Olives, the whole crowd of the disciples began to praise God joyfully with a loud voice for all the miracles which they had seen, Chronological Bible - Lk 19:37 - 37 When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen. Mt 21:9 with Lk 19:38; Mk 11:10 - 9 The crowds that went ahead of him and those that followed shouted, “Hosanna (Save) to the Son of David!” “Blessed is he {the king LK} who comes in the name of the Lord!” (Ps 118:26) {“Blessed is the coming kingdom of our father David!” MK} “{Peace in heaven and glory LK} Hosanna (Save) in the highest!” Painting by James Tissot (1836-1902) JESUS' "TRIUMPHAL ENTRY" Notice "Triumphal Entry" is in quotation marks. Why did I do that? On one hand His entry was signal for the temporary triumph of evil (very temporary). And it would not be the triumphal entry the Jews were expecting, for they thought He was coming as the King of Israel to defeat Rome. On the other hand, it did mark the coming of greatest triumph in the history of the world, for His death would signal the death of death, the defeat of Satan and the "defanging" of Sin and provide the way for spiritually dead men to live forever with Him. So it was indeed a Triumphal Entry for any and all who would ever place their faith in Him! In John 1:29+ John the Baptist saw Jesus walking toward him and proclaimed “Behold, the Lamb of God who takes away the sin of the world!" (Take a moment to worship the Lamb and May the Spirit move your deepest being to profoundly praise the Lamb!) Then a short while later in John 1:49+ Nathanael made the incredibly insightful declaration to Jesus -- "Rabbi, You are the Son of God; You are the King of Israel." Now some three years later, it was the time of the Passover Feast in Israel and the time had come for Him to acknowledge before the nation of Israel that Nathananel had been correct in his designation and to fulfill John's prophecy as the Passover Lamb! (This video and song will break your heart dear follower of Christ!) Whereas heretofore, Jesus had stopped any attempts to at a public declaration of His identity as Messiah (Mt 16:20, Jn 6:14-15), but "in the fullness of time," the time had come to open announce and acknowledge that He was the King of Israel, the promised Messiah. As discussed elsewhere, many if not most of the Jewish crowd were hoping His arrival would bring the defeat of the Romans, but such was not to be the case in His first "Triumphal Entry." Warren
Mateus 21
Spurgeon - Numbers still flocked together till there was not only a multitude, but multitudes, some that went before, and others that followed. The crowds preceding and following the Lord were of one mind concerning him, and, indeed, they seemed to have but one voice. Scarcely knowing what they did, probably dreaming of an earthly kingdom, they lifted up one and the same loyal shout of “Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. ” They quoted an ancient Psalms 118:26+, and applied it to Jesus; and in every way expressed their delight and expectation. Alas! how soon this gleam of sunlight gave place to black darkness. The day of palms was closely followed by the day of crucifixion. Thus fickle are the sons of men. “Vox populi” is anything but “Vox Dei.” (Matthew 21 Commentary) Hosanna (5164) Hosanna is a word that we hear frequently in worship services, for it is found in many great old hymns and modern spiritual songs. Indeed, it is a word we should hear often, singing loud "Hosanna's", even "Hosanna's in the highest" to our Lord and Savior Jesus Christ, and yet do we all understand what we are singing? The word hosanna in English is a transliteration (not a translation) of a Hebrew phrase composed of two Hebrew words (hoshiya + na' - spelling varies depending on resource consulted) used only once in Ps 118:25 See below>). The meaning of the original Hebrew phrase is something like "Please save!," "Help, I pray," "Save now," or "Save now, I pray!" (the exact wording depends on source consulted). As John
Mateus 21
Spurgeon - He had been there before, but not on this way. Never had such enthusiastic multitudes surrounded Him with acclamations. Quiet citizens, who had not quitted their homes, wondered at the crowd. Great numbers had been moved by some uncontrollable impulse to go out to meet Jesus, and, when He was come into Jerusalem, still greater crowds were attracted, all the city was moved. There is nothing that can “move” mankind like the coming of Christ. Everyone enquired, “Who is this? ” It may have been in some an idle curiosity, and in others a fleeting interest; but it was far better than the dull indifference which cares for none of these things. Where Jesus comes he makes a stir, and raises enquiry. “Who is this?” is a proper, profitable, personal, pressing question. Let our reader make this enquiry concerning Jesus, and never rest till he knows the answer. (Matthew 21 Commentary) Matthew 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth in Galilee.” This: Mt 16:13,14 De 18:15-19 Lu 7:16 Joh 7:40 9:17 Ac 3:22,23 7:37 Nazareth: Mt 2:23 Joh 1:45-46 6:14 Related Passages: Deuteronomy 18:15-19+ “The LORD your God will raise up for you a Prophet like me from among you, from your countrymen, you shall listen to Him. 16 “This is according to all that you asked of the LORD your God in Horeb on the day of the assembly, saying, ‘Let me not hear again the voice of the LORD my God, let me not see this great fire anymore, or I will die.’ 17 “The LORD said to me, ‘They have spoken well. 18 ‘I will raise up a Prophet from among their countrymen like you, and I will put My words in His mouth, and He shall speak to them all that I command Him. 19 ‘It shall come about that whoever will not listen to My words which He shall speak in My name, I Myself will require it of him. Matthew 2:23+ and came and lived in a city called Nazareth. This was to fulfill what was spoken through the prophets: “He shall be called a Nazarene.” John 1:45-46+ Philip *found (historical present tense) Nathanael and *said(historical present tense) to him, “We have found Him of whom Moses in the Law and also the Prophets wrote–Jesus of Nazareth, the son of Joseph.” 46 Nathanael said to him, “Can any good thing come out of Nazareth?” (ANSWER? YES, THE BEST THING EVER!) Philip *said (historical present tense) to him, “Come and see.” And the crowds were saying (imperfect tense - kept saying over and over), “This is the prophet (prophetes) Jesus (Iesous), from Nazareth in Galilee - Notice the shift from the acclamation on His entry as "King" now to "Prophet." Note that even in using this designation the crowds are alluding to Moses' OT Messianic Prophecy. He was called the Nazarene because He hailed from Nazareth, which was also a fulfillment of what had been spoken through the prophets (Mt 2:23+). C H Spurgeon - Everyone who had entered the city in the royal procession was prepared to inform inquiring citizens The multitude said; that is to say, the answer was unanimous: “This is Jesus the prophet of Nazareth of Galilee. ” The answer was true, but not all the, truth. Seldom is a multitude so well informed as in this instance. Christ’s name, His office, His early abode, and His lowly race are all indicated. Those who wished to know more about him had in the answer of the multitude the keys of all that it was needful for them to discover. Oh, that our teeming populations knew as much of Jesus as the multitudes of Jerusalem knew! And yet it may be that, if they did, they might act as basely as did these sinners of Jerusalem, when their Hosannas were so soon changed into cruel cries of “Away with him! Crucify him!” (John 19:15+) (Matthew 21 Commentary) QUESTION - Why is Jesus often referred to as Jesus of Nazareth? | GotQuestions ANSWER: Jesus was referred to as “Jesus of Nazareth” for several reasons. For one thing, in Bible times people were often identified by their native area or place of residence. The man who carried Jesus’ cross when He was no longer able to, for example, was called Simon of Cyrene, noting his name and his place of residence (Luke 23:26). This distinguishes him from all other Simons and from all other residents of Cyrene who were not named Simon. Although Bethlehem was the place of Jesus’ birth, Nazareth was the place where Jesus had lived until He began His public ministry, and therefore He is said to be “of Nazareth.” Matthew 2:23+ tells us that Joseph settled his family in Nazareth—after returning from Egypt where he had fled to protect Jesus from Herod—in order to fulfill “what was said through the prophets: ‘He will be called a Nazarene.’” The words here are not found in any of the books of the Old Testament, and there has been much difficulty in ascertaining the meaning of this passage. Most commentators agree that the prophecies respecting the coming Messiah were that He was to be of humble origin and would be despised and rejected (Isaiah 53; Psalm 22) and that the phrase “he shall be called” means the same as “He shall be.” When Matthew says, therefore, that the prophecies were “fulfilled,” his meaning is that the predictions of the prophets that the Messiah would be of a low and despised condition and would be rejected, were fully accomplished in His being an inhabitant of Nazareth. The phrase “Jesus of Nazareth” is first used in the Bible by Phillip who, after being called by Jesus to follow Him, told Nathanael, "We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph" (John 1:45). By calling Him Jesus of Nazareth, Phillip may also have been making a statement about the lowliness of His birth. The character of the people of Nazareth was such that they were despised and condemned. Nathanael’s response, “Can anything good come from Nazareth?” (John 1:46) would seem to indicate such. To come from Nazareth, therefore, or to be a Nazarene, was the same as to be despised, or to be esteemed of low birth. The Messiah who would come to save His people would be “a root out of dry ground, having no form or comeliness” (Isaiah 53:2). He would be “despised and rejected of men” from whom men hid their faces and “esteemed him not” (Isaiah 53:3). Jesus of Nazareth was born and grew up in humble circumstances, but His impact on the world has been greater than anyone ever born before or since. He came to “save His people from their sins” (Matthew 1:21), a feat that could be accomplished by none other than God incarnate. QUESTION - Who is the Prophet in Deuteronomy 18:15–19| GotQuestions? ANSWER - Deuteronomy is the account of Moses’ teaching of the law to the generation of Israel after their 40-year wilderness wandering. As part of his instruction to Israel, he speaks of a coming prophet: “The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, ‘Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die’” (Deuteronomy 18:15–16). In Deuteronomy 18 Moses warns the people against imitating other nations and falling into idolatry (Deuteronomy 18:9). Moses reminds the people of specific practices they should avoid and how God would judge the people who engage in them (Deuteronomy 18:10–12). Israel was to be distinct—holy and blameless—gaining their approval from God and not from other nations (Deuteronomy 18:13). Those nations listened to falsehood and engaged in detestable practices (Deuteronomy 18:14). Israel was not to do that. In order to ensure that Israel would know God’s direction, He would raise up for Israel a prophet like Moses (Deuteronomy 18:15a). The context provides some hints as to who this prophet is. This prophet would be one of their countrymen, and they should listen to him (Deuteronomy 18:15b). Moses explains that this was a concession on God’s part. The people were terrified when God appeared at Mount Sinai (in Horeb) and asked that God speak to them through an intermediary (Exodus 20:18–19). God was gracious to the people and commended them for fearing Him (Deuteronomy 18:16–17). Moses recounts how God told him that God would raise up a prophet and put His words in that prophet’s mouth (Deuteronomy 18:18). Anyone who would not listen to the prophet would be accountable to God (Deuteronomy 18:19). As Israel waited for this prophet, God warned that there would be false prophets who would speak in the name of other gods. Those false prophets would be worthy of death (Deuteronomy 18:20). The people of Israel could recognize false prophets by whether or not their prophecies came to pass (Deuteronomy 18:21). The reference to “a prophet” in Deuteronomy 18:15–19 could be fulfilled by any of the prophets that God would send to the nation. However, the expectation of the people was clearly that God would send one particular prophet. They looked forward to that. When John the Baptist came, the people asked him if he was the prophet (John 1:21). John explained that he was not the prophet. The One that John was announcing was the Messiah, the prophet for whom the people were waiting (John 1:26–30). Peter connected the role of Messiah with that prophet and affirmed that Jesus was the Expected One (Acts 3:20–26). While God spoke to Israel through many prophets over the years (Acts 3:24), in the latter days God spoke through His Son (Hebrews 1:1). Jesus is the ultimate Prophet and best epitomizes the prophet in Deuteronomy 18:15–19. He spoke of things to come, announcing His coming kingdom. He revealed and explained His Father (John 1:18; 14:10–11). He provided an incredible panorama of the future and offered a blessing to all who hear and heed His word (Revelation 1:3). All who believe in Him will have eternal life (John 6:47), and no one who believes in Him will be disappointed or disturbed (Isaiah 28:16). This Prophet is trustworthy because He is much more than simply a prophet. He is the Christ, the Son of the living God (Matthew 16:16). The people understood that this meant He was God (John 5:18). Matthew 21:12 And Jesus entered the temple and drove out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves. KJV Matthew 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 moneychangers, and the seats of them that sold doves, BGT Matthew 21:12 Καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς, NET Matthew 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. CSB Matthew 21:12 Jesus went into the temple complex and drove out all those buying and selling in the temple. He overturned the money changers' tables and the chairs of those selling doves. ESV Matthew 21:12 And Jesus entered the temple and drove out all who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. NIV Matthew 21:12 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. NLT Matthew 21:12 Jesus entered the Temple and began to drive out all the people buying and selling animals for sacrifice. He knocked over the tables of the money changers and the chairs of those selling doves. entered the temple: Mal 3:1,2 Mk 11:11 drove out all those: Mk 11:15 Lu 19:45-46 Joh 2:14-17 money changers: De 14:24-26 doves: Lev 1:14 5:7,11 12:6,8 14:22,30 15:14,29 Lu 2:24 See M. Moulton “Jesus’ Goal for Temple and Tree: A Thematic Revisit of Matt 21:12–22,” JETS 41/4 (1998) Related Passages: Mark 11:15+ Then they *came (historical present) to Jerusalem. And He entered the temple and began to drive out those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves; (AND INDICATIVE OF JESUS' COMPLETE CONTROL AND AUTHORITY) 16 He would not permit anyone to carry merchandise through the temple. Luke 19:45-46+ Jesus entered the temple and began to drive out those who were selling, 46 saying to them, “It is written, ‘AND MY HOUSE SHALL BE A HOUSE OF PRAYER,’ but you have made it a ROBBERS’ DEN.” John 2:14-17+ And He found in the temple those who were selling oxen and sheep and doves, and the money changers seated at their tables. 15 And He made a scourge of cords, and drove them all out of the temple, with the sheep and the oxen; and He poured out the coins of the money changers and overturned their tables; 16 and to those who were selling the doves He said, “Take these things away; stop making My Father’s house a place of business.” 17 His disciples remembered that it was written, “ZEAL FOR YOUR HOUSE WILL CONSUME ME.” (Copyright 2014 Faithlife / Logos Bible Software) JESUS ASSERTS HIS AUTHORITY IN TEMPLE And - After ascending the hill from the Kishon Valley the first gate Jesus comes to, when entering Jerusalem from the east, leads right into the temple court, that is, the court of the Gentiles as shown in the depiction above. Jesus entered (eiserchomai) the temple (hieros) and drove out (ekbállō) all those who were buying (agorazo) and selling (poleo) in the temple (hieros), and overturned the tables (trapeza) of the money changers (kollubistes) and the seats of those who were selling (poleo) doves - Jesus entered the temple and went to the court of the Gentiles where these nefarious businesses were located (see picture of Herod's temple with court of Gentiles on right side) Gilbrant - Since the Law required every Jewish male 20 years and older to pay a half-shekel, money changers were needed for exchanging foreign money into traditional Jewish coinage in order to pay what evidently had become an annual tax. Because Jews would travel to Jerusalem from all parts of the Roman Empire, currency from their home countries was converted to the currency used in Jerusalem. Jesus’ epithet “den of robbers” (cf. Jer 7:11) may reflect the high exchange rate charged for this service—nearly 10 percent. (Complete Biblical Library) John MacArthur gives some background on the business in the Temple - The business enterprises in the Court of the Gentiles came to be known as the “Bazaar of Annas,” whose chief priests and other associates oversaw the Temple franchises. Merchants would buy rights to a concession for selling sacrificial animals, wine, oil, or salt, or for exchanging money into the proper currency and denominations used in Temple offerings. In addition to the franchise fees the operators would often be required to pay a certain percentage of their profits to Annas.According to levitical law, any animal approved by the priests could be offered in the Temple. But the chief priests made certain that animals not bought in one of their franchises would be judged unacceptable, giving their concessionaires the de facto right to provide all the animals. According to the Jewish-Christian historian Alfred Edersheim, a person would often have to pay as much as ten times what an animal normally cost. As if that extortion were not enough, those who needed to have foreign currency exchanged or who had to have their money converted into the exact amount for an offering were charged a twenty-five percent fee. Jesus was therefore speaking quite literally when He called the Temple marketplace “a robbers’ den” (v. 13)....It was in part out of Martin Luther’s great hatred of indulgences, the supposed buying of God’s grace for money, that the Protestant Reformation was born. Believers today should cry out as Luther did for Christ to cleanse the church of its many modern defilements, including making merchandise of the gospel. Judgment still must “begin with the household of God” (1 Pet. 4:17). (See Matthew Commentary - Page 268) NET NOTE - The merchants (those who were selling) would have been located in the Court of the Gentiles. Matthew (here, Mt 21:12–27), Mark (Mk 11:15–19) and Luke (Lk 19:45–46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (Jn 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. C H Spurgeon -Jesus went into the temple of God again, as he did at the beginning of his ministry. Then the reforming Prophet intimated what was needed, and now the King proceeds to carry it out. A temple dedicated to God must not become a place of merchandise and robbery. Jesus.. cast out all them that sold and bought in the temple. The sellers were the more permanently obstructive, the more constantly offensive, so they were driven out first: but as there would have been no sellers if these had not been buyers, they must be cast out also. Those who kept the tables of the moneychangers might have pleaded that they were there for the public convenience, since they supplied shekels and other moneys of the sanctuary in lieu of Roman coin. The seats of them that sold doves seemed licensed, since they dealt in a young pigeons and turtle doves for the sacrifices. But these traders were not in this serving God, but making profit for themselves, and therefore our Lord overthrew all their arrangements, and cleared the holy place. What an awe must have surrounded this one Man, that the whole tribe of traffickers should flee before him while the, endured the overturning of their tables and their seats! Neither the temple guard, nor the Roman soldiers appear to have interfered in any way. When Jesus takes to himself power, opposition ceases. What a prophecy this incident affords of the sense with which, in his Second Advent, he will purge his floor with the fan in his hand! (Matthew 21 Commentary) John MacArthur gives a vivid description of the corrupt, horrific state of the Court of the Gentiles... The Court of the Gentiles had been turned into basically a business center. And the business was selling animals needed for the sacrifices (twice daily and then the Passover). One Passover record indicates 260,000 lambs were slain, so you can just imagine how many animals would have been in the courtyard! And you had to buy other necessities for offerings and sacrifices. Then there were moneychangers. All of this was basically called the Bazaar of Annas (ED: SEE ALFRED EDERSHEIM = "The Temple-market and the Bazaars of the sons of Annas are identical"). Annas and Caiaphas both being high priests ran the operation and became filthy rich selling franchises to people who sold the animals and changed the money and sold the oil and the other things that were used. They sold these franchises for very high prices and then skimmed off a huge percentage of the profit of shop owners, so that the Court of the Gentiles was just jammed with these shops. Lightfoot writes there was always a constant market in the Temple in that place (THE COURT OF THE GENTILES)....One might ask, “Well why don't they bring their own animals?” They should and they could choose the best one in the flock without spot and without blemish. But if you brought your own animal, it was risky because every animal that was sacrificed had to pass priestly inspection. And it was to the benefit of the priests to reject your animal because when they rejected your animal, you had to buy their animal. And you would be forced to do that at an exorbitant price, and a huge percentage would be skimmed off and paid to the chief priests. And if they rejected your animal, some records say you would have to pay ten times the fair price. This is robbery and extortion by the priests. The noise, the filth, the stench of all the animals, the chaos of a stockyard in the Temple of God was nauseating to Christ – the corruption, the robbery, the thievery, by people who had no conscience about bilking the poor. And there were sellers of doves and pigeons because there were some people so poor they could not afford a lamb, so according to Leviticus 12:6,8 the poor people could offer two doves. Doves would be worthy in today's money about a dime each but they would cost about $10 each there. The travesty, the prostitution, the perversion, the corruption was just vile and blatant. Then there were the moneychangers, kollubos is the word that is a part of the word “moneychangers.” It means “small coins.” Every Jew had to pay a half-shekel temple tax near the Passover time. A month before, you could pay it locally, but if you got to Jerusalem and you had not paid it, you had to pay it in the Temple, and you had to pay it with a certain required coinage. And if you did not have the exact amount, then you had to change your money, and they charged you 25% to change money. The whole "Bazaar of Annas" was vile and had become a hangout for every crook, charlatan, conman of all sorts plying their trade. That is where Jesus went. Religion was corrupt. That is where He gave His attention. He was repulsed by what He saw and smelled and heard. Jesus was on His turf. “My house,” He says in Lk 19:46 quoting from Isaiah 56:7, "You have brought your corruption into My house.”...He goes to defend God and God's house against the blasphemers. (Sermon) Temple (2413) is the Greek word hieros and adjective which in the neuter singular is hieron (as found in Friberg's definition below) to which A H Strong assigned a different number 2411. Hieros is defined by Louw-Nida as "pertaining to being appropriate for the expression of worship and reverence." In 1 Cor 9:13 hieros refers to the activities in the Temple involving the performance of various rituals. In 2 Ti 3:15 hieros refers to the "sacred writings" (the Holy Scriptures which in context would be the OT Scriptures as that was all that was available to the Jews). Friberg on hieros (hieros, a, on) - (1) with a basic meaning what belongs to divinity, sacred, holy (2Ti 3.15), opposite bebelos (profane); (2) substantivally; (a) to hieron = as a sacred enclosed area under the protection of a god temple (Acts 19.27); (b) predominately of the Temple of God at Jerusalem, including the whole sacred area with its buildings, courts, walls, and gates ( Mt 21.12); (c) ta hiera = as everything that belongs to the Temple and its service the holy or sacred things (1 Cor 9.13) Vine merges hieros and hieron writing that "hieros is an adjective that denotes "consecrated to God," e.g., the Scriptures, 2 Ti 3:15....The neuter singular hieron denotes a Temple." BDAG has separate definitions listed for hieros and hieron, summarized as follows [BDAG] HIERON (substantive neuter of the adjective hieros) sanctuary, temple (a) of Gr-Rom. temples; the temple of Artemis at Ephesus Acts 19:27. (b) of the temple at Jerusalem, including the whole temple precinct w. its buildings, courts, etc. (c) in a general sense, whether polytheistic or monotheistic: 1 Cor 9:13 [BDAG] HIEROS - (1) pert. to being of transcendent purity, holy, adj.. Holy hands, that touch nothing profane 1 Cl 33:4; (2) belonging to the temple and its service, holy thing, subst. ta hiera, Hieros - 74x in 69v - sacred(1), sacred services(1), temple(71). Matt. 4:5; Matt. 12:5; Matt. 12:6; Matt. 21:12; Matt. 21:14; Matt. 21:15; Matt. 21:23; Matt. 24:1; Matt. 26:55; Mk. 11:11; Mk. 11:15; Mk. 11:16; Mk. 11:27; Mk. 12:35; Mk. 13:1; Mk. 13:3; Mk. 14:49; Mk. 16:8; Lk. 2:27; Lk. 2:37; Lk. 2:46; Lk. 4:9; Lk. 18:10; Lk. 19:45; Lk. 19:47; Lk. 20:1; Lk. 21:5; Lk. 21:37; Lk. 21:38; Lk. 22:52; Lk. 22:53; Lk. 24:53; Jn. 2:14; Jn. 2:15; Jn. 5:14; Jn. 7:14; Jn. 7:28; Jn. 8:2; Jn. 8:20; Jn. 8:59; Jn. 10:23; Jn. 11:56; Jn. 18:20; Acts 2:46; Acts 3:1+; Acts 3:2; Acts 3:3; Acts 3:8; Acts 3:10; Acts 4:1; Acts 5:20; Acts 5:21; Acts 5:24; Acts 5:25; Acts 5:42; Acts 19:27; Acts 21:26; Acts 21:27; Acts 21:28; Acts 21:29; Acts 21:30; Acts 22:17; Acts 24:6; Acts 24:12; Acts 24:18; Acts 25:8; Acts 26:21; 1 Co. 9:13; 2 Tim. 3:15 Naos refers to the Temple proper, including the inner sanctuary, composed of the outer room, the Holy of Holies and the innermost Holy Place. When our Lord taught in the Temple, He taught in the hieron, in one of the temple porches. He expelled the money-changers from the hieron, the court of the Gentiles. When the veil of the temple was rent at the time of the death of our Lord (Mt 27:52), it was the veil of the naos, the curtain separating the Holy of Holies from the Holy Place. When Zacharias entered the temple to burn incense (Lk 1:9+), he entered the naos, the Holy Place where the altar of incense stood while the multitude were in prayer outside he people were “without,” in the hieron (Lk 1:10+). Jesus used naos in a figurative to refer to His body as a temple (Jn 2:19, 20, 21). Paul extends this meaning to the individual believer's body as the dwelling place or inner sanctuary of the Holy Spirit (1 Co 6:19), the inner sanctuary of the Holy Spirit. Money changers (2855)(kollubistes from kollubos = a small coin or rate of change) which Vine says is literally "money-clipper!" Louw-Nida = "one who exchanges currency, either in terms of different types of currency or different values of the same currency." Used 3x in NT - Mt. 21:12; Mk. 11:15; Jn. 2:15 Gilbrant - Kollubistēs is related to kollubos, “a small coin,” plus -tēs, a word ending that indicates one who does something. Consequently, a kollubistēs is “one who works with money.” The term does not appear in the Septuagint and is used in the New Testament only in connection with Jesus’ cleansings of the temple (Mt. 21:12; Mk. 11:15; Jn. 2:15)....Interestingly John’s Gospel also uses another word in Jn 2:14 for money changer: kermatistēs. It appears only here in the New Testament and not at all in the Septuagint. Like kollubistēs, it is made up of a word for small coin, kerma (2743), and -tēs, the suffix denoting agent. John used them as synonyms for the purposes of this account. (Complete Biblical Library) Matthew Henry Concise - Mt 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, John 2:13-17. His works testified of him more than the hosannas; and his healing in the temple was the fulfilling the promise, that the glory of the latter house should be greater than the glory of the former. If Christ came now into many parts of his visible church, how many secret evils he would discover and cleanse! And how many things daily practised under the cloak of religion, would he show to be more suitable to a den of thieves than to a house of prayer! QUESTION - What does it mean that the house of prayer had been turned into a den of thieves? ANSWER - About a week before His arrest and crucifixion, Jesus went into the temple and cleared it out of “all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves” (Matthew 21:12). Jesus then spoke to the startled crowds: “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves” (verse 22, KJV). The same incident is recorded in Mark 11 and Luke 19. John 2 records similar actions of Jesus at the beginning of His ministry. In speaking of a “house of prayer” and a “den of thieves” (the NIV has “den of robbers”), Jesus cited two passages from the Tanakh. In Isaiah 56:7 God says, “These [faithful foreigners] I will bring to my holy mountain and give them joy in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations.” Twice in this verse, God’s temple is called “a house of prayer.” God’s design was for His house in Jerusalem to be a gathering place for worshipers from all nations, a place where prayers would rise like incense from the hearts of the faithful to the presence of the living God. The phrase den of thieves comes from Jeremiah 7:11, where God says, “Has this house, which bears my Name, become a den of robbers to you? But I have been watching! declares the LORD.” The prophet Jeremiah was rebuking the temple leaders for their abuses. Even as they continued going through the motions of their religion, they were oppressing the needy and violently taking what was not theirs. God saw through their pretense, however, and promised to deal with the thieves in His sanctified house. Jesus takes these two verses from the Old Testament and applies them to His day. One verse was full of purity and promise: God’s temple would be an inviting house of prayer. The other verse was full of conviction and warning: people had perverted God’s right purposes for their own gain. In the courts of the temple, people were being taken financial advantage of, being cheated through exorbitant exchange rates and being compelled to buy “temple-approved” animals for sacrifice, on the pretext that their own animals were unworthy. Jesus denounced such greedy goings-on and physically put a stop to the corruption. In His righteous indignation, He quoted Isaiah and Jeremiah to show that He had biblical warrant for His actions. What should have been a sanctuary for the righteous had become a refuge for the wicked, and the Son of God was not going to put up with it. God’s design for the temple was that it be a house of prayer, a place to meet with God and worship Him. But when Jesus stepped into its courts, He found not prayer but avarice, extortion, and oppression. It’s always good to remember the Lord’s purpose for what He makes. Whether it’s the temple, the church, marriage, the family, or life itself, we should follow God’s design and seek to honor Him. Any twisting or perverting of God’s design for selfish purposes will draw the Lord’s righteous anger. QUESTION - How many times did Jesus cleanse the temple? Why did He cleanse the temple? ANSWER - Jesus cleansed the temple of the money-changers and sellers of merchandise because of His disgust at what they had made of God’s house of prayer and His zeal to purify it from the abuse of ungodly men. Judea was under the rule of the Romans, and the money in current use was Roman coin. However, the Jewish law required that every man should pay a tribute to the service of the sanctuary of “half a shekel” (Exodus 30:11–16), a Jewish coin. It became, therefore, a matter of convenience to have a place where the Roman coin could be exchanged for the Jewish half shekel. The money-changers provided this convenience but would demand a small sum for the exchange. Because so many thousands of people came up to the great feasts, changing money was a very profitable business and one that resulted in fraud and oppression of the poor. Also, according to the Law, two doves or pigeons were required to be offered in sacrifice (Leviticus 14:22; Luke 2:24). Yet it was difficult to bring them from the distant parts of Judea, so a lucrative business selling the birds sprang up, with the sellers gouging the faithful by charging exorbitant prices. There were other merchants selling cattle and sheep for the temple sacrifices as well. Because of these sellers who preyed on the poor and because of His passion for the purity of His Father’s house, Jesus was filled with righteous indignation. As He overturned the tables of the money-changers, He condemned them for having turned God’s house of prayer into “a den of thieves” (Matthew 21:13). As He did so, His disciples remembered Psalm 69:9, “Zeal for your house consumes me, and the insults of those who insult you fall on me.” Jesus’ first cleansing of the temple is described in John 2:11–12 as having occurred just after Jesus’ first miracle, the turning of water into wine at the wedding in Cana. John makes it clear that it was “after this” that He went to Capernaum, where He “stayed for a few days.” Then in the next verse (verse 13), John tells us that the “Passover of the Jews was at hand” (NKJV). These verses trace Jesus’ movements over a short period of time from Cana in Galilee to Capernaum and eventually to Jerusalem for the Passover. This is the first of the two times Jesus cleansed the temple. The Synoptic Gospels do not record the temple cleansing mentioned in John 2, instead only recording the temple cleansing that occurred during Passion Week. The second cleansing of the temple occurred just after Jesus’ triumphal entry into Jerusalem the last week of His life. This second cleansing is recorded in Matthew, Mark, and Luke but not in John. There are differences in the two events, aside from their being nearly three years apart. In the first cleansing, temple officials confronted Jesus immediately (John 2:18), whereas in the second cleansing, the chief priests and scribes confronted Him the following day (Matthew 21:17–23). In the first event, Jesus made a whip of cords with which to drive out the sellers, but there is no mention of a whip in the second cleansing. So there are two recorded occasions when Jesus cleansed the temple—the first time at the beginning of His public ministry, and the second time just after His triumphal entry into Jerusalem shortly before He was crucified.GotQuestions.org Related Resources: Alfred Edersheim - The Cleansing of the Temple (based on John 2:13-15) Why does God call His house a house of prayer (Isaiah 56:7)? What does it mean that Jesus overturns tables (John 2:15)? Was Jesus ever angry? Who were the money changers in the Bible? What does it mean that “zeal for your house will consume me” in John 2:17? What is a biblical theology of worship? Are any of the various worship styles unbiblical? What are the ingredients to a truly biblical worship service? What is true worship? How much of a role should media have in worship services? What is the meaning of Christian worship? How can I know how to properly worship God? Bruce Barton - CHEAP WORSHIP We have so many opportunities for worship that we may trivialize its importance. We frankly have a difficult time identifying with believers elsewhere in the world who worship under threat of pain, imprisonment, even death. The faith of these believers is portrayed by exuberance, seriousness, and reverence in worship, despite their environment. Too often for us, worship seems to be nothing more than Christians getting together for fellowship, to learn from each other, and to help each other. While all that is good, it may not be true worship. If God is not the focus, the church is in danger of becoming nothing more than a service club. Then what is true worship? True worship focuses on God, the one who is to be worshiped. When Christians gather to worship—that is, to meet with God—then their deepest needs and hungers are satisfied, for they are in touch with the Creator. We dare not cheapen this truly miraculous and intimate privilege called worship. Jesus was angered by actions and attitudes that cheapened worship, and we must take care not to let such actions and attitudes into our church. How would Jesus respond to the worship in your church if he were to visit this Sunday? (BORROW Life application New Testament commentary) Garbage In The Temple Do you not know that your body is the temple of the Holy Spirit? —1 Corinthians 6:19+ Today's Scripture: John 2:13-22+ A number of years ago, a government investigation discovered that some truckers were hauling garbage in the same refrigerated trucks that were used to transport food. Part of the problem was that trucks making long trips could not afford to return empty. According to the truckers, some considered garbage a dream commodity. They were paid to transport something that couldn’t be damaged. During congressional hearings, a food science professor likened the problem to serving potato salad from a cat’s litter box. This “pollution for profit” scandal is nothing compared to the one described in John 2:13-22. Jesus cast out the money changers from the temple because their schemes for financial gain had desecrated His Father’s house. But just as bad is polluting the temple of our bodies with thoughts and practices that don’t belong there (1 Corinthians 6:19+). Lord, help us love what's good and right— O make us pure within; And give us courage to repent When we would choose to sin. —D. De Haan Christians must live in the world, but not let the world live in them. Matthew 21:13 And He *said to them, “It is written, ‘MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER’; but you are making it a ROBBERS’ DEN.” KJV Matthew 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. BGT Matthew 21:13 καὶ λέγει αὐτοῖς· γέγραπται· ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν. NET Matthew 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!" CSB Matthew 21:13 And He said to them, "It is written, My house will be called a house of prayer. But you are making it a den of thieves!" ESV Matthew 21:13 He said to them, "It is written, 'My house shall be called a house of prayer,' but you make it a den of robbers." NIV Matthew 21:13 "It is written," he said to them, " 'My house will be called a house of prayer,' but you are making it a 'den of robbers.' " NLT Matthew 21:13 He said to them, "The Scriptures declare, 'My Temple will be called a house of prayer,' but you have turned it into a den of thieves!" It is written Mt 2:5 Joh 15:25 MY HOUSE: Ps 93:5 Isa 56:7 you are making it: Jer 7:11 Mk 11:17 Lu 19:46 Related Passages: Mark 11:17,18+ And He began to teach and say to them, “Is it not written, ‘MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER FOR (MARK'S VERSION ADDS THE PHRASE) ALL THE NATIONS’? But you have made it a ROBBERS’ 18 (INFORMATION NOT IN MATTHEW'S PARALLEL ACCOUNT) The chief priests and the scribes heard this, and began seeking how to destroy Him; for they were afraid of Him, for the whole crowd was astonished at His teaching. Luke 19:46-47+ saying to them, “It is written, ‘AND MY HOUSE SHALL BE A HOUSE OF PRAYER,’ but you have made it a ROBBERS’ DEN.” And He was teaching daily in the temple; but the chief priests and the scribes and the leading men among the people were trying to destroy Him, Isaiah 56:7 Even those I will bring to My holy mountain And make them joyful in My house of prayer. Their burnt offerings and their sacrifices will be acceptable on My altar; For My house will be called a house of prayer for all the peoples.” Jeremiah 7:11 “Has this house, which is called by My name, become a den of robbers in your sight? Behold, I, even I, have seen it,” declares the LORD. Painting by A N Mironov And He *said (historical present tense) to them, “It is written (grapho) ‘MY HOUSE (oikos) SHALL BE CALLED A HOUSE (oikos) OF PRAYER (proseuche); but (term of contrast) you are making it a ROBBERS’ (lestes) DEN (spelaion) - Jesus justifies His actions as righteous and in keeping with what the Scripture had prophesied centuries before! Jesus once again gives us the excellent pattern of defending Himself with the living and active Word of God and, as His followers, we should seek to emulate His pattern! Written (grapho) is in the perfect tense signifying it was written in the past (Isa 56:7) and remains in effect. But marks a striking contrast between a holy house and an unholy den. In Mark's version (and Isa 56:7 - see note) we read His house was to be for all the nations. D A Carson explains "The temple was not fulfilling its God-ordained role as witness to the nations but had become, like the first temple, the premier symbol of a superstitious belief that God would protect and rally his people irrespective of their conformity to his will." C H Spurgeon - Our Lord, while he drives out the profaners of the temple, vindicates his holy violence by saying, “It is written. ” Whether he was contending with the arch-enemy, or with wicked men, he used but one weapon, “the sword of the Spirit, which is the Word of God." (Eph 6:17+) In this, as in everything else, let us follow His example. Isaiah had penned those words (Isaiah 56:7), “Mine house shall be called an house of prayer for all people.” This prophecy had a special relation to the Court of the Gentiles, which was being so grossly desecrated by these dealers. Our Savior likened His Father’s house, when occupied by these buyers and sellers, to those caves in the mountains where robbers were wont to lurk in his day: “Ye have made it a den of thieves.” (Jeremiah 7:11) The words spoken by the King were strong, but not more so than the case before Him required. It is a king’s business to break up the hiding-places of bandits, and Jesus did so. He could not bear to see His Father’s house of prayer made into a haunt of robbers. (Matthew 21 Commentary) Mark Moore - Three different times Jesus verbally accosted the temple before this “cleansing” (Lk 13:34–35; 19:42–44; Jn 2:19–20) and twice afterward (Mt 23:37–39 and Mk 13:1–37/Mt 24:1–5/Lk 21:5–36). These threats were later remembered with crystal clarity (Mk 14:58/Mt 26:61; Mk 15:29/Mt 27:40; Thom 71; Acts 6:14).(For a list of other historical figures who threatened the temple, see article Opposition to the Temple by Charles Evans) (See The Chronological Life of Christ - Page 494 - this resource highly recommended available in Logos or book format) NET NOTE - 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. HISTORICAL PRESENT - Verbs in present tense in the context of the so-called historical present call for a vivid imagination on the part of the reader. The historical present describes a past event as though it were actually taking place. Here the present is a pictorial tense, displaying the action vividly before our eyes. In English we often use the historical present when recounting personal experiences such as "then he says to me" even though what he said occurred in the past. The Gospel of Mark frequently uses historical present - see peculiarities of Mark. Mark wants us to picture these Pharisees surrounding Jesus like a "brood of vipers" with serpentine precision surrounding Jesus, as if preparing their "victim" for a kill! Matthew 21:14 And the blind and the lame came to Him in the temple, and He healed them. Mt 9:35 Mt 11:4,5 Isa 35:5 Ac 3:1-9 10:38 Related Passages: Matthew 9:35 Jesus was going through all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness. Matthew 11:4-5 Jesus answered and said to them, “Go and report to John what you hear and see: 5 the BLIND RECEIVE SIGHT and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the POOR HAVE THE GOSPEL PREACHED TO THEM. And - After He had cleaned house! The blind (tuphlos) and the lame (cholos) came to (proserchomai) Him in the temple (hieros), and He healed (therapeuo) them - Both these groups of disabled people knew He had healed others. Note the contrast between evil men taking advantage of the people who came to the Temple and Jesus helping those who came to Him in the Temple. C H Spurgeon - The coming into the temple of blind mendicants and limping beggars was no defilement to the holy place. The blind and the lame came to him: to whom else should they come? Was he not the good Physician? They come to him in the temple: where else should they come? Was it not the house of mercy? Jesus, in his Father’s name, welcomed the motley band, and healed them. Some people seem to think that, if the very poor come into places of worship, they are out of place; but this is the vain notion of a wicked pride. The poorest and the most sinful may come to Jesus. We, too, came into the assembly of the saints at one time, spiritually blind and lame; but Jesus opened our eyes, and healed us of our lameness. If he sees anything amiss with us now, we are sure he will not drive us away from his courts, but he will heal us at once. Let all the blind and lame come to him now. (Matthew 21 Commentary) Matthew 21:15 But when the chief priests and the scribes saw the wonderful things that He had done, and the children who were shouting in the temple, “Hosanna to the Son of David,” they became indignant when the chief priests and the scribes: Mt 21:23 26:3,59 27:1,20 Isa 26:11 Mk 11:18 Lu 19:39,40 20:1 22:2,66 Joh 11:47-49,57 12:19 Hosanna to the Son of David: Mt 21:9 22:42 Joh 7:42 they were: Joh 4:1 Related Passages: Acts 7:51+ “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. Jeremiah 4:4 Circumcise yourselves to the LORD And remove the foreskins of your heart, Men of Judah and inhabitants of Jerusalem, Or else My wrath will go forth like fire And burn with none to quench it, Because of the evil of your deeds.” Jeremiah 6:10 To whom shall I speak and give warning That they may hear? Behold, their ears are closed And they cannot listen. Behold, the word of the LORD has become a reproach to them; They have no delight in it. Colossians 2:11+ And in Him (CHRIST) you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; SEEING MIRACLES HEARING PRAISES But - Term of contrast and what a striking contrast in this context -- the physically blind versus the spiritually blind, the former seeking healing, the latter eschewing healing from their "disease" of sin! When the chief priests (archiereus) and the scribes (grammateus - experts in the law, teachers of religious law) saw the wonderful (thaumasios - remarkable, worthy of amazement) things that He had done (poieo) - Seeing is believing is an old adage, but sadly was not true of these religious bigots! These hypocrites were able to clearly see the miraculous powers of Jesus. They could not dispute blind receiving sight (which they probably knew was one of the signs that Messiah had arrived [cf Messianic Passage like Isaiah 35:4-6+, cf Jesus' words for John the Baptist in Mt 11:2-6+], but they simply did not care!) The healings were clearly for the people but, as a manifestation of the Lord's great compassion, they were also for these religious bigots. It was God showing them one more time Who Jesus really was so that they might come to their senses and believe in Him for eternal life! And the children (pais) who were shouting (krazo - crying out - present tense - continually) in the temple, “Hosanna (Save us now!) to the Son of David - The children (pais) refers to young persons usually below age of puberty who were continually shouting out "Save us now" Messiah ( ~ Son of David) The religious leaders were forced to not only see God's power but here to hear God's praise. They knew what Hosanna meant and they knew that Son of David was clearly a Messianic title. And yet they failed to understand because they were "stiff-necked and uncircumcised in heart and ears" (Acts 7:51+). They were like those who heard Jesus parables for "while seeing they do not see, and while hearing they do not hear, nor do they understand." (Mt 13:13+). They became indignant (aganakteo - aroused at what they assume to be wrong, angry) - KJV "sore displeased"!
Mateus 21
Spurgeon - Chief priests and scribes are ever on the watch: nothing that glorifies the Lord Jesus will escape their eyes. Expect no less in these days: if the Gospel prevails, formalists will be enraged. Praise rendered to Jesus was gall and wormwood to the ecclesiastics whose abuses He rebuked. His doings in the temple, which were self-evidently right, they dared not attack; but they were none the less full of wrath because of the wonderful things that He did. More and more they nursed their indignation. At last the enthusiastic shouts of the children crying in the temple, and saying, “Hosanna to the son of David,” gave them an occasion to vent their contempt. How could a real prophet allow boys and girls to be shouting, at his heels at that rate? (Matthew 21 Commentary) Matthew 21:16 and said to Him, “Do You hear what these children are saying?” And Jesus *said to them, “Yes; have you never read, ‘OUT OF THE MOUTH OF INFANTS AND NURSING BABIES YOU HAVE PREPARED PRAISE FOR YOURSELF’?” BGT Matthew 21:16 καὶ εἶπαν αὐτῷ· ἀκούεις τί οὗτοι λέγουσιν; ὁ δὲ Ἰησοῦς λέγει αὐτοῖς· ναί. οὐδέποτε ἀνέγνωτε ὅτι ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον; NET Matthew 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'?" CSB Matthew 21:16 and said to Him, "Do You hear what these children are saying?" "Yes," Jesus told them. "Have you never read: You have prepared praise from the mouths of children and nursing infants?" ESV Matthew 21:16 and they said to him, "Do you hear what these are saying?" And Jesus said to them, "Yes; have you never read, "'Out of the mouth of infants and nursing babies you have prepared praise'?" NIV Matthew 21:16 "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'?" NLT Matthew 21:16 They asked Jesus, "Do you hear what these children are saying?" "Yes," Jesus replied. "Haven't you ever read the Scriptures? For they say, 'You have taught children and infants to give you praise.' " Hear: Lu 19:39,40 Joh 11:47,48 Ac 4:16-18 have: Mt 12:3 Mt 19:4 Mt 22:31 Mk 2:25 Out: Mt 11:25 Ps 8:2 Related Passages: Matthew 11:25+ At that time Jesus said, “I praise You, Father, Lord of heaven and earth, that You have hidden these things from the wise and intelligent and have revealed them to infants. Psalm 8:2+ From the mouth of infants and nursing babes You have established strength (Lxx = ainos = praise) Because of Your adversaries, To make the enemy and the revengeful cease. PRAISE FULFILLED PROPHECY IN PSALM And - This "hinge word" (SEE VIDEO ON HINGE WORDS - THIS IS GUARANTEED TO CHANGE THE WAY YOU READ YOUR BIBLE!) connects with their indignation in Mt 21:15. They cannot hold in their anger! So now out of their mouths came that which had filled their hearts (Mt 12:34+). Said to Him, “Do You hear (akouo) what these children are saying (present tense - continually)?” - Of course Jesus heard and what He heard pleased Him. These children were like "small evangelists" calling out to the lost souls in the Temple. In effect, in the eyes of these religious bigots, these children were committing blasphemy in offering praise to Jesus! But instead of condemning them, Jesus willingly received their praises, for now He was no longer suppressing the truth that He was indeed their Messiah. It is notable that this is the second time the religious leaders seek to hush the crowd from praising Jesus, for as He entered Jerusalem "the whole crowd of the disciples began to praise God joyfully with a loud voice for all the miracles which they had seen, shouting: “BLESSED IS THE KING WHO COMES IN THE NAME OF THE LORD; Peace in heaven and glory in the highest!” Some of the Pharisees in the crowd said to Him, “Teacher, rebuke Your disciples.” (Lk 19:37-39+) And Jesus *said (historical present tense) to them, “Yes; have you never read (anaginosko) - Of course they had. But they rejected the Spirit's work of opening the eyes of their understanding. Moore quips that Jesus' question is "like accusing a preacher of not knowing John 3:16"! OUT OF THE MOUTH (stoma) OF INFANTS (nepios) AND NURSING BABIES (NJB - babes in arms) YOU HAVE PREPARED (katartizo) PRAISE (ainos - praise - what is spoken to extol and honor - only other use Lk 18:43+) FOR YOURSELF’ (Ps 8:2) - CSB = "You have prepared praise from the mouths of children and nursing infants." 🙏 THOUGHT - As you ponder these words from the lips of our King Who was soon to be rejected by the very city in which He will one day reign as King of kings (Rev 19:16+), take a moment of respite from your study to play this beautiful but sad song Yerushalayim. I dare you to keep from weeping as you watch and listen to the melody and words. Gotquestions comments that "Out of the mouth of babes You have perfected praise means the praise of little children is perfect praise. It is perfect because children can comprehend the realities of God’s kingdom that even the most learned fail to grasp (Matthew 19:14; Mark 10:13–15; Luke 18:16–17). Children are not blinded by pride and hypocrisy and are better able to perceive spiritual truth (Matthew 18:3–4.) Jesus accepts their worship because it is untainted and reserved for God alone." The children had understood what the leaders had not— that Jesus was their promised Savior. -- Gotquestions.org 🙏 THOUGHT - Regarding prepared it is interesting that the sense of this verb (katartizo) conveys the fundamental idea of putting something into its appropriate condition so it will function well. By way of application might when do we who are made in the image of God function optimally? Could it be that it is when we are praising our Creator? That's somewhat rhetorical for you to ponder. You might test this thought out over the next few days by letting out of your mouth like a little child come exuberant praise for our great God. Let me know if any of you carries out this "experiment." A good "template" is Psalm 103:1-5 Have ye not read your own Psalter, of which ye profess to be such diligent students? C H Spurgeon - Yet their contempt was only assumed: in truth they feared Jesus, and dreaded the effect of the popular enthusiasm, and so they were sore displeased. As soon as they can find an opportunity, they will spit their venom upon the Lord. They boldly speak to Jesus about this rabblement of juveniles. They said unto him, “Hearest thou what these say?” They salute Thee as if Thou wert a king. These silly children cry to thee, ‘Hosanna.’ Why dost thou allow them to say it? Bid the youngsters cease their boisterous noise. How canst thou as a man bear with such childish cries?" Our Savior’s answer was complete. In answer to their question, “Hearest thou what these say?” Jesus saith unto them, “Yea; have ye never read? ” Ye chief priests and scribes, have ye not read your own Psalter, of which ye profess to be such diligent students? If ye have read it, remember the words of David in Psalm 8:2+, “Out of the mouth of babes and sucklings thou hast perfected praise.” Our Lord gives the sense of the passage rather than the exact words. God’s praise is perfected out of children’s mouths. In them His glory is seen, and frequently by them it is declared. When others are silent, these shall speak out, and in their simple truthfulness they shall give forth the praise of the Lord more fully than grown-up men and women will. (ED: OH, FOR THE SPIRIT TO MAKE US MORE AND MORE LIKE LITTLE CHILDREN, UNAFRAID AND UNASHAMED TO CRY OUT BEFORE OTHERS THE PRAISE THAT IS DUE HIS NAME. IN JESUS' NAME. AMEN) (Matthew 21 Commentary) Prepared (2675) katartizo from katá = with + artízō = to adjust, fit, finish, in turn from ártios = fit, complete) means to fit or join together and so to mend or repair. Katartízō conveys the fundamental idea of putting something into its appropriate condition so it will function well. It conveys the idea of making whole by fitting together, to order and arrange properly. When applied to that which is weak and defective, it denotes setting right what has gone wrong, to restore to a former condition, whether mending broken nets or setting broken bones. KATARTIZO - 13V - complete(1), equip(1), fully trained(1), made complete(2), mending(2), perfect(1), prepared(4), restore(1). Matt. 4:21; Matt. 21:16; Mk. 1:19; Lk. 6:40; Rom. 9:22; 1 Co. 1:10; 2 Co. 13:11; Gal. 6:1; 1 Thess. 3:10; Heb. 10:5; Heb. 11:3; Heb. 13:21; 1 Pet. 5:10 QUESTION - What does it mean that “out of the mouth of babes You have perfected praise” (Matthew 21:16)? ANSWER - In Matthew 21, Jesus has just arrived in Jerusalem for the final days leading up to His death on the cross. While He was in the temple, healing the blind and the lame, the leading priests and scribes saw Jesus performing miracles and even heard children shouting, “Hosanna! Praise God for the Son of David.” The religious teachers grew irate, questioning Jesus, “Do you hear what these children are saying?” “Yes,” Jesus responded to His critics, asking, “Have you never read, ‘Out of the mouth of babes and nursing infants you have perfected praise’?” (Matthew 21:16, NKJV). Jesus was quoting Psalm 8:2: “Out of the mouth of babes and nursing infants You have ordained strength, Because of Your enemies, That You may silence the enemy and the avenger.” Following the Greek Septuagint, Matthew 21:16 uses “praise” instead of “strength.” The idea is that God silences His enemies and puts them to shame by the words coming out of the mouths of babies and infants who tell of the Lord’s strength. Earlier this day, six days before the Passover, Jesus had ridden on a donkey into the city. The crowds celebrated Him as the Messiah and guided Him into town like a conquering warrior or exalted king: “A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. The crowds that went ahead of him and those that followed shouted, ‘Hosanna to the Son of David!’ ‘Blessed is he who comes in the name of the Lord!’ ‘Hosanna in the highest heaven!’” (Matthew 21:8–9). The Jewish leaders could not miss the implications as they observed everything taking place. They witnessed Christ’s victorious entry into Jerusalem, the ecstatic crowd of worshippers, His commanding cleansing of the temple, His miracles of healing, and even children proclaiming His praises. The people hailed Jesus as the Messiah, the Son of God, and it was more than these religious hypocrites could handle. They became outraged. By pointing out what they saw as a dreadful error—children worshipping Him as Messiah—they thought Jesus would be horrified that He had misled these innocent ones, even causing them to commit blasphemy. Surely Jesus would put a quick stop to it. But instead, Jesus saw nothing wrong with receiving their praise. He accepted it enthusiastically, supporting their actions by referring to an Old Testament Scripture that the religious leaders would recognize. The children had understood what the leaders had not—that Jesus was their promised Savior. The Jewish leaders were the same as God’s Old Testament enemies who would be silenced and put to shame by children’s praise. The word babes refers to “infants” and “young children.” Earlier, in Matthew 11:25–27+, Jesus had affirmed the ability of children to perceive the secrets of God’s kingdom when others could not: “O Father, Lord of heaven and earth, thank you for hiding these things from those who think themselves wise and clever, and for revealing them to the childlike. Yes, Father, it pleased you to do it this way!” (NLT). The children crying out praises to God in the temple proved to be wiser than the wise (see 1 Corinthians 1:18–25+). Even though the priests and scribes failed to praise God, these little children would not. Luke’s gospel records the Pharisees trying to silence the crowds during Jesus’ triumphal entry. But Jesus declares, “If they kept quiet, the stones along the road would burst into cheers!” (Luke 19:40NLT+). About Matthew 21:16 and Psalm 8:2, one Bible commentator writes, “The ‘scarcely articulate’ cry of an infant proves, like the heaven and the stars, the power and providence of God. On all these God builds a stronghold against His adversaries, i. e. convinces them of His might. So also the children in the temple attest the truth of God” (Carr, A. The Gospel According to St Matthew, with Maps, Notes, and Introduction, Cambridge University Press, 1893, p. 162). Out of the mouth of babes You have perfected praise means the praise of little children is perfect praise. It is perfect because children can comprehend the realities of God’s kingdom that even the most learned fail to grasp (Matthew 19:14; Mark 10:13–15; Luke 18:16–17). Children are not blinded by pride and hypocrisy and are better able to perceive spiritual truth (Matthew 18:3–4.) Jesus accepts their worship because it is untainted and reserved for God alone. READ: Matthew 21:1-17 THE religious leaders were wrong about Jesus. They knew a lot about theology, but they knew nothing about Christ. The children, however, were right. They were the ones in the temple who shouted, "Hosanna to the Son of David!" They believed that the person riding that unbroken colt was the promised Son of David. They fulfilled the prophecy of Psalm 8:2 by giving praise to the Lamb who was about to die for the sins of the world. It was the children who responded with wholehearted joy, even though they couldn't fully understand Jesus' mission of human redemption. Children can teach us a vital lesson about faith. Their innocence makes it easy for them to believe and trust in the one who is truth, goodness, and love all in one. Lord, grant me the faith of children, who are able to believe so easily in Your goodness because they have seen so little of this world's evil. May I not be deceived by Satan's empty promises when he offers me something that looks good, but rather trust You, the author and possessor of all true goodness. Matthew 21:17 And He left them and went out of the city to Bethany, and spent the night there. he left: Mt 16:4 Jer 6:8 Ho 9:12 Mk 3:7 Lu 8:37,38 Bethany: Mk 11:11,19 Lu 10:38 Joh 11:1,18 12:1-3 HE LEFT THEM! WOE TO THEM! And He left (kataleipo) them - He left the religious antagonists after giving them a Scriptural rebuttal to their complaint of Him healing and receiving praises from children. As Mark Moore says "Such hypocrisy deserves more than this minor rebuke. It will, however, have to wait until the next day. Jesus has already used up the bulk of the afternoon with the Triumphal Entry and this healing service. He merely scopes out the problem, returns to Bethany with his inner band of twelve, and sleeps on it. But the fireworks are coming on Monday!" (See The Chronological Life of Christ - Page 494 - this resource highly recommended available in Logos or book format) And went out (exerchomai) of the city to Bethany, and spent the night (aulizomai) there - He was fully Human and here we see He rested probably at home of Mary and Martha and Lazarus. Mark 11:11+ says "Jesus entered Jerusalem and came into the temple; and after looking around at everything, He left for Bethany with the twelve, since it was already late (WHERE HE "spent the night")." C H Spurgeon - Jesus loved not quibbling priests. He left them. He gave them a Scriptural answer to their enquiry, and then, knowing that further argument with them was useless, he left them. A wise example for us to follow. He desired quiet, and so he went out of the city. He loved the villages, and therefore he turned aside from the busy haunts of men, and entered into Bethany. In that place there lived a well-beloved family, always charmed to entertain him; and he lodged there. There he was at home, for he loved Mary and Martha and Lazarus. A day of excitement was followed by an evening of retirement in a country home. He spent the night of that most eventful day with his faithful friends. What a contrast between his entry into Jerusalem and his visit to his friends at Bethany! Lord, lodge with me! Make my house thine abode! (Matthew 21 Commentary) Matthew 21:18 Now in the morning, when He was returning to the city, He became hungry. Now in the morning: Mk 11:12-13 He became hungry: Mt 4:2 12:1 Lu 4:2 Heb 4:15 Related Passages: Mark 11:12-14+ On the next day, when they had left Bethany, He became hungry. 13 Seeing at a distance a fig tree in leaf, He went to see if perhaps He would find anything on it; and when He came to it, He found nothing but leaves, for it was not the season for figs. 14 He said to it, “May no one ever eat fruit from you again!” And His disciples were listening. JESUS RETURN TO CITY AFTER RESTING IN BETHANY Now in the morning (proi) when He was returning to (epanago) the city - Having spent the night at Bethany (Mk 11:12) indicates that Jesus did not go for 24 hours round the clock in this last week, but that He rested, even during these crucial last hours of His life. They came early to get in a full day in the Holy City. Luke 21:38 adds that "all the people would get up early in the morning to come to Him in the temple to listen to Him." He became hungry (peinao) - In He hungered we see the humanity of Jesus. C H Spurgeon - He hungered. Wonderful words! The Lord of heaven hungered! We cannot imagine that his kind hosts had neglected to provide for him; probably he was so absorbed in thought that he forgot to eat bread. It may be that, according to his wont, in the morning , he had risen while all others in the house were still sleeping, that he might hold communion in private with his Father, and receive from heaven strength for the work that lay before him. At least, this was no unusual thing with him. He returned into the city ; he shirked not the work which he had yet to do; but this time the King came hungering to his capital. He was about to begin a long day’s work without breaking his fast; yet his hand had fed thousands at one time. Surely all heaven and earth will be eager to wait upon his need. (Matthew 21 Commentary) Morning (4404)(proi from pro = before) is an adverb of time closely paralleling our English word early or the phrase in the morning. Proi means early, in the (early) morning; in Jewish time reckoning, the last watch of the night. Matthew Henry Concise - Mt 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. TIMING OF CURSING THE FIG TREE The timing of the Cursing of the Fig Tree is somewhat difficult to understand. This event is described in (Mt 21:18–19; Mk 11:12–14). Mark Moore has an excellent discussion and integration of these otherwise somewhat confusing passages. (See The Chronological Life of Christ - Page 494 - this resource highly recommended available in Logos or book format) Moore writes... At this point, Matthew condenses his narrative. This has two results. First, it looks as if the cleansing of the temple took place on Sunday afternoon, while Mark clarifies that it took place on Monday. Second, he makes it look like the cursing of the fig tree and the lessons drawn from it took place at the same time. Again, Mark clarifies that there was a twenty-four hour interval between the two. Mark’s twenty-four hour interval is valuable not just for understanding the chronology, but also the theology of this passage. You see, Jesus curses the fig tree on Monday. The disciples don’t notice it until Tuesday. Between these two events, Jesus cleanses the temple. Thus we understand that the withered fig tree is a symbol of Israel’s future. It is kind of like an enacted parable. Early on Monday morning Jesus hikes two miles back to Jerusalem for some unfinished business in the temple. Jesus shouldn’t have been hungry yet. Jews normally only ate two meals a day: 10 a.m. and 6–7 p.m. It was still too early for “breakfast.” Perhaps in all the excitement of the previous day Jesus missed his supper. That would not be the first time Jesus missed a meal because of business (Mk 3:20; 6:31). Up ahead, off to the side of the road, Jesus notices a fig tree in full leaf. Passover time was unusually early for fig trees to leaf out. But normally, with the leaves came the green buds which would mature into figs. They are bitter but edible. Jesus goes to the tree looking for the fruit that its leaves promise. He finds nothing but leaves. Jesus has been criticized for expecting figs before their time. After all, “It was not the season for figs.” That criticism misses the point. The leaves promise there will be green fruit. But there isn’t. What’s worse, without the green fruit now, there will be no figs later. Jesus has also been severely criticized for using his divine power to destroy an inanimate object in a fit of anger.14 This too misses the point. Jesus isn’t wreaking vengeance on a deceitful tree. He is using this opportunity to teach his disciples a valuable lesson, especially in light of what he is about to do in the temple. To Jesus people are more valuable than things. He places more value on teaching his disciples than on an inanimate object. This same lesson was to be learned at the loss of 2,000 pigs in Gerasa. Besides, this tree is unproductive. It is taking up space on God’s good earth without doing its job. It is absurd to picture nature weeping the loss of its valued comrade through the whimsical anger of Jesus. It is a useless tree. It has the appearance of a fruit-bearing tree, but it is not. So Jesus curses this unproductive tree as he is about to curse an unproductive temple which doesn’t bear appropriate fruit. There is no way they could have predicted from his words—“May no one ever eat fruit from you again”—how immediate and severe the demise of this poor tree will be. Matthew says that it withers immediately. Within twenty-four hours, when they pass this spot again, they will notice that it has withered from its roots (Mk 11:20). Now that is “immediate” in any arborist’s book! (See The Chronological Life of Christ - Page 494 - this resource highly recommended available in Logos or book format) SUMMARY OF THE MATTHEW'S COMPRESSED AND MARK'S EXPANDED ACCOUNTS OF CURSING THE FIG TREE Matthew 21:18–22 (Condensed Account) Jesus curses the fig tree in the morning (MONDAY MORNING). The tree withers immediately. (BUT THE DISCIPLES DO NOT NOTICE UNTIL TUESDAY MORNING - Mk 10:20-21) The disciples are amazed then and there. Jesus teaches on faith and prayer as a result. In summary, in Matthew's account the Cursing of the Fig Tree appears immediate so that Matthew describes the cursing and withering as if they are one event. Mark 11:12–14, 20–21 (Expanded Account) Day 1 (Monday): Jesus curses the fig tree (Mark 11:12–14, cf Mt 21:18-19a). No mention of withering at that moment. Day 2 (Tuesday): They pass by again and see the fig tree withered from the roots (Mark 11:20–21). Peter calls Jesus’ attention to it. In summary in Mark's expanded account, the Cursing of the Fig Tree appears progressive so that Jesus curses the tree on Monday and it withers, but the withering is not noticed by the disciples until the next day, Tuesday. Here are the accounts from Mark and Matthew integrated... Mark 10:12-14NIV The next day {early in the morning Mt 21:18NIV} as they were leaving Bethany {on his way back to the city, Mt 21:18NIV} Jesus was hungry. 13 Seeing in the distance {by the road Mt 21:19NIV} a fig tree in leaf, he went to find out if it had any fruit. When he reached it, he found nothing but leaves, because it was not the season for figs. 14 Then he said to the tree, “May no one ever eat fruit from you again.” And his disciples heard him say it. {Immediately the tree withered. Mt 21:19NIV} Why Was the Fig Tree Cursed? - This incident is related by Mark and, in a more compressed form, by Matthew. According to Mark, Jesus and his disciples spent the night following his entry into Jerusalem in Bethany. Next morning they returned to Jerusalem. On the way he felt hungry, and “seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. When he reached it, he found nothing but leaves, because it was not the season for figs.” Then Jesus cursed the tree: “May no one ever eat fruit from you again.” They continued on their way into Jerusalem, where that day he cleansed the temple; in the evening they returned to Bethany. Next morning, as they passed the same place, they saw the fig tree withered away to its roots. And Peter remembered and said to him, “Rabbi, look! The fig tree you cursed has withered!” (Mk 11:20–21). Was it not unreasonable to curse the tree for being fruitless when, as Mark expressly says, “it was not the season for figs”? The problem is most satisfactorily cleared up in a discussion called “The Barren Fig Tree” published many years ago by W. M. Christie, a Church of Scotland minister in Palestine under the British mandatory regime. He pointed out first the time of year at which the incident is said to have occurred (if, as is probable, Jesus was crucified on April 6th, A.D. 30, the incident occurred during the first days of April). “Now,” wrote Christie, “the facts connected with the fig tree are these. Toward the end of March the leaves begin to appear, and in about a week the foliage coating is complete. Coincident with [this], and sometimes even before, there appears quite a crop of small knobs, not the real figs, but a kind of early forerunner. They grow to the size of green almonds, in which condition they are eaten by peasants and others when hungry. When they come to their own indefinite maturity they drop off.” These precursors of the true fig are called taqsh in Palestinian Arabic. Their appearance is a harbinger of the fully formed appearance of the true fig some six weeks later. So, as Mark says, the time for figs had not yet come. But if the leaves appear without any taqsh, that is a sign that there will be no figs. Since Jesus found “nothing but leaves”—leaves without any taqsh—he knew that “it was an absolutely hopeless, fruitless fig tree” and said as much. But if that is the true explanation of his words, why should anyone trouble to record the incident as though it had some special significance? Because it did have some special significance. As recorded by Mark, it is an acted parable with the same lesson as the spoken parable of the fruitless fig tree in Luke 13:6–9. In that spoken parable a landowner came three years in succession expecting fruit from a fig tree on his property, and when year by year it proved to be fruitless, he told the man in charge of his vineyard to cut it down because it was using up the ground to no good purpose. In both the acted parable and the spoken parable it is difficult to avoid the conclusion that the fig tree represents the city of Jerusalem, unresponsive to Jesus as he came to it with the message of God, and thereby incurring destruction. Elsewhere Luke records how Jesus wept over the city’s blindness to its true well-being and foretold its ruin “because you did not know the time of your visitation” (Lk 19:41–44 RSV). It is because the incident of the cursing of the fig tree was seen to convey the same lesson that Mark, followed by Matthew, recorded it. (Walter Kaiser, et al - See page 405 of Hard Sayings of the Bible) QUESTION - Why did Jesus curse the fig tree? ANSWER - The account of Jesus cursing the barren fig tree is found in two different gospel accounts. First, it is seen in Matthew 21:18-22, and then also in Mark 11:12-14. While there are slight differences between the two accounts, they are easily reconciled by studying the passages. Like all Scripture, the key to understanding this passage comes from understanding the context in which it happened. In order to properly understand this passage, we must first look at the chronological and geographical setting. For example, when did this occur, what was the setting, and where did it happen? Also, in order to fully understand this passage, we need to have an understanding of the importance of the fig tree as it relates to the nation of Israel and understand how the fig tree is often used in the Scriptures to symbolically represent Israel. Finally, we must have a basic understanding of the fig tree itself, its growing seasons, etc. First, in looking at the general chronological setting of the passage, we see that it happened during the week before His crucifixion. Jesus had entered Jerusalem a day earlier amid the praise and worship of the Jewish people who were looking to Him as the King/Messiah who was going to deliver them from Roman occupation (Matthew 21:1-11; Mark 11:1-11). Now, the next day, Jesus is again on His way to Jerusalem from where He was staying in Bethany. On His way, both Matthew and Mark record that He was hungry and saw a fig tree in the distance that had leaves on it (Mark 11:13). Upon coming to the tree expecting to find something to eat, Jesus instead discovered that the fig tree had no fruit on it and cursed the tree saying, “May no fruit ever come from you again!” (Matthew 21:19; Mark 11:14). Matthew records the cursing and the withering of the fig tree all in one account and includes it after the account of Jesus cleansing the Temple of the moneychangers. Mark explains that it actually took place over two days, with Jesus cursing the fig tree the first day on the way to cleanse the Temple, and the disciples seeing the tree withered on the second day when they were again going to Jerusalem from Bethany (Mark 11:12-14 and Mark 11:19-20). Of course, upon seeing the tree “withered from the roots up,” the disciples were amazed, as that would have normally taken several weeks. Having reviewed the general chronological setting of the story, we can begin to answer some of many questions that are often asked of it. First of all is the question, Why did Jesus curse the fig tree if it was not the right season for figs? The answer to this question can be determined by studying the characteristics of fig trees. The fruit of the fig tree generally appears before the leaves, and, because the fruit is green it blends in with the leaves right up until it is almost ripe. Therefore, when Jesus and His disciples saw from a distance that the tree had leaves, they would have expected it to also have fruit on it even though it was earlier in the season than what would be normal for a fig tree to be bearing fruit. Also, each tree would often produce two to three crops of figs each season. There would be an early crop in the spring followed by one or two later crops. In some parts of Israel, depending on climate and conditions, it was also possible that a tree might produce fruit ten out of twelve months. This also explains why Jesus and His disciples would be looking for fruit on the fig tree even if it was not in the main growing season. The fact that the tree already had leaves on it even though it was at a higher elevation around Jerusalem, and therefore would have been outside the normal season for figs, would have seemed to be a good indication that there would also be fruit on it. As to the significance of this passage and what it means, the answer to that is again found in the chronological setting and in understanding how a fig tree is often used symbolically to represent Israel in the Scriptures. First of all, chronologically, Jesus had just arrived at Jerusalem amid great fanfare and great expectations, but then proceeds to cleanse the Temple and curse the barren fig tree. Both had significance as to the spiritual condition of Israel. With His cleansing of the Temple and His criticism of the worship that was going on there (Matthew 21:13; Mark 11:17), Jesus was effectively denouncing Israel’s worship of God. With the cursing of the fig tree, He was symbolically denouncing Israel as a nation and, in a sense, even denouncing unfruitful “Christians” (that is, people who profess to be Christian but have no evidence of a relationship with Christ). The presence of a fruitful fig tree was considered to be a symbol of blessing and prosperity for the nation of Israel. Likewise, the absence or death of a fig tree would symbolize judgment and rejection. Symbolically, the fig tree represented the spiritual deadness of Israel, who while very religious outwardly with all the sacrifices and ceremonies, were spiritually barren because of their sins. By cleansing the Temple and cursing the fig tree, causing it to wither and die, Jesus was pronouncing His coming judgment of Israel and demonstrating His power to carry it out. It also teaches the principle that religious profession and observance are not enough to guarantee salvation, unless there is the fruit of genuine salvation evidenced in the life of the person. James would later echo this truth when he wrote that “faith without works is dead” (James 2:26). The lesson of the fig tree is that we should bear spiritual fruit (Galatians 5:22-23), not just give an appearance of religiosity. God judges fruitlessness, and expects that those who have a relationship with Him will “bear much fruit” (John 15:5-8). Related Resources: What is the fig tree prophecy? What is the meaning of the Parable of the Fig Tree? Matthew 21:19 Seeing a lone fig tree by the road, He came to it and found nothing on it except leaves only; and He *said to it, “No longer shall there ever be any fruit from you.” And at once the fig tree withered. and found: Isa 5:4,5 Lu 3:9 13:6-9 Joh 15:2,6 2Ti 3:5 Tit 1:16 Let: Mk 11:14 Lu 19:42-44 Heb 6:7,8 2Pe 2:20-22 Rev 22:11 the fig tree: Jude 1:12 See M. Moulton “Jesus’ Goal for Temple and Tree: A Thematic Revisit of Matt 21:12–22,” JETS 41/4 (1998) Related Passages: Mark 11:12-14+ On the next day, when they had left Bethany, He became hungry. 13 Seeing at a distance a fig tree in leaf, He went to see if perhaps He would find anything on it; and when He came to it, He found nothing but leaves, for it was not the season for figs. 14 He said to it, “May no one ever eat fruit from you again!” And His disciples were listening. Mark 11:21+ Being reminded, Peter *said to Him, “Rabbi, look, the fig tree which You cursed has withered.” Luke 13:6-9+ And He began telling this parable: “A man had a fig tree which had been planted in his vineyard; and he came looking for fruit on it and did not find any. 7 “And he said to the vineyard-keeper, ‘Behold, for three years I have come looking for fruit on this fig tree without finding any. Cut it down! Why does it even use up the ground?’ 8 “And he answered and said to him, ‘Let it alone, sir, for this year too, until I dig around it and put in fertilizer; 9 and if it bears fruit next year, fine; but if not, cut it down.’” THE FRUITLESS FIG TREE Seeing a lone (heis) fig tree (suke) by the road (hodos), He came to (erchomai) it and found (heurisko) nothing on it except leaves only - Normally fig trees actually produced fruit before they sprouted leaves, so there should have been fruit on this leafy tree. Since it was probably April, it was unusual for a fig tree to even have leaves and as Mark 11:13+ says "it was not the season for figs." And He *said (historical present tense) to it, “No longer shall there ever be any fruit (karpos) from you.” - No longer implies it did once have fruit but from now on it will be fruitless. Essentially Jesus "curses" the fig tree (cf Mk 11:21+) and the reason He does is because there is no fruit. It is a useless fig tree. And at once (parachrema) the fig tree withered (xeraino) - Jesus' miracles were almost always immediate and this one is no exception. The withering was not apparent to the disciples until the next day (Mk 11:20+). Some like Bertrand Russell took offense at this act and in his book Why I Am Not a Christian accused Jesus of "vindictive fury" (THINK ABOUT THE UTTER FOOLISHNESS FROM THIS "WISE" MAN! THIS IS THE CREATOR'S TREE TO DO WITH IT AS HE WILLS!) and wrote of our Lord‘s character "I cannot myself feel that either in the matter of wisdom or in the matter of virtue Christ stands quite as high as some other people known to history." What a foolish, unhinged statement! I think Russell might have an entirely different opinion now that he is in Hades awaiting his final dispensation to the eternal Lake of fire! John MacArthur feels "The fig tree represented spiritually dead Israel, its leaves represented Israel’s outward religiousness, and its lack of fruit represented Israel’s spiritual barrenness." (See Matthew Commentary - Page 278) Mark Moore - The unstated lesson of Jesus here is about the position of the faithless religious leaders. Based on the structure of Mark’s narrative, we conclude that this fig tree is a symbol of the Jewish leaders (cf. Jer 8:13; Hos 9:10; Mic 7:1–6; Nah 3:12). Their appearance was deceitful. Outwardly they looked like productive trees—they did all the right things. But upon closer inspection, they had no real fruit. As Jesus literally predicted the demise of Jerusalem on Sunday afternoon (Lk 19:41–44), he does so here symbolically with the fig tree. (See The Chronological Life of Christ - Page 494 - this resource highly recommended available in Logos or book format) Some like D A Carson disagree and say "This does not mean the common interpretation—that the fig tree represents Israel, cursed for not bearing fruit—is correct. In light of the discussion on the relation between leaves and fruit, Jesus is cursing those who make a show of bearing much fruit but are spiritually barren.....The cursing of the fig tree is an acted parable cursing hypocrites, not Jews or Judaism. (See Carson's reasoning Matthew). Gotquestions.org adds "With His cleansing of the Temple and His criticism of the worship that was going on there (Matthew 21:13; Mark 11:17), Jesus was effectively denouncing Israel’s worship of God. With the cursing of the fig tree, He was symbolically denouncing Israel as a nation and, in a sense, even denouncing unfruitful “Christians” (that is, people who profess to be Christian but have no evidence of a relationship with Christ). The presence of a fruitful fig tree was considered to be a symbol of blessing and prosperity for the nation of Israel. Likewise, the absence or death of a fig tree would symbolize judgment and rejection. Symbolically, the fig tree represented the spiritual deadness of Israel, who while very religious outwardly with all the sacrifices and ceremonies, were spiritually barren because of their sins. By cleansing the Temple and cursing the fig tree, causing it to wither and die, Jesus was pronouncing His coming judgment of Israel and demonstrating His power to carry it out. " 🙏 THOUGHT - Let's apply this fig tree story to modern Christianity. Leaves without fruit gives us a picture of (I fear) multitudes in the church today who have "green leaves" having made a profession of Christ, but they lack any evidence of fruit in their life. They are in danger of dying as a counterfeit Christian who will be forever cursed by Jesus at the Great White Throne Judgment (Rev 20:11-15+). Dear reader can I ask you -- what is the evidence in your life that you are a genuine "fig tree" Christian? ?As I share the Gospel, I encounter so many people in America who know about Jesus and think that knowing about Him equates with personally knowing Him, but that latter knowledge is received only by grace through faith (Eph 2:8-9+). Sadly, such individuals are in danger of hearing those fateful words '‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.’ (Mt 7:23+) I plead with you to examine your life for fruit and if you fail to find any to "Believe in the Lord Jesus, and you will be saved." (Acts 16:31+). ILLUSTRATION - Jesse James killed a fellow in a bank robbery and shortly thereafter was baptized in the Kearney Baptist Church. Then he killed another man, a bank cashier, and joined the church choir and taught hymn-singing. He liked Sundays, Jesse did, but he couldn't always show up at church…on 2 Sundays, he robbed trains. Do we as church members flee to church on Sundays in an attempt to cover up our sins? Do we “go to church” in order to maintain our reputation, or to worship & glorify God? If Jesus showed up today in our church what changes would he make? If Jesus showed up today in our personal temple (body) what changes would he make? Better yet, since He sees all anyway, what garbage do I need to toss out of "my temple" that I might be wholly holy and pleasing to my Father? NET NOTE - The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1–7. Danny Akin has an insightful comment - The fig tree event brackets, serves as bookends to, the temple story and interprets it for us. It clearly reveals that Jesus did not just cleanse the temple. He cursed it. It had failed in the divine assignment given to it by God and it would be destroyed. With no fruit found, its use was at an end. God would remove it and do so in a dramatic fashion in less than a generation when the Romans invaded under the general Titus (A.D. 70) and destroyed Jerusalem and the temple....Sympathy for a soul-less tree in our day is badly misplaced and says much about our sloppy sentimental culture and its tragic perversion of real values. God had told Jonah to weep over lost people not a plant! Jesus says weep over a dead temple not a dead tree. The Lord Jesus used this green, but barren, and disappointing, tree as an object-lesson C H Spurgeon - Looking for food, a fig tree in full leaf promised him a little refreshment. This fig tree was, apparently, no one’s property; it stood in the way , it was growing in the public highway, all by itself. Its position was conspicuous. and its appearance striking, so that he saw it at once. It was not the time for figs; but the fig tree has this peculiarity, that the fruit comes before the leaves; if, therefore, we see leaves fully developed, we naturally look for figs fit to be eaten. This tree had put forth leaves out of season, when other fig trees were bare, and had not begun to put forth their early figs. It, so to speak, outran its fellows; but its premature growth was all deception. Our Lord, when he came to it, found nothing thereon, but leaves only. It had overleaped the needful first stage of putting forth green figs, and had rushed into a fruitless verdure. It was great at wood and leaf, but worthless for fruit. In this it sadly resembled Jerusalem, which was verdant with religious pretense, and forward with a vain enthusiasm; but it was destitute of repentance, faith, and holiness, which are far more important than pious formalities. The Lord Jesus used this green, but barren, and disappointing, tree as an object-lesson. He came to it as he came to the Jews; he found nothing but leaves; he condemned it to perpetual fruitlessness: “Let so fruit grow on thee henceforward forever; ” and he left it under a sentence which was right speedily executed, even as Jerusalem would soon be destroyed (70 AD). And presently the fig tree withered away. This has been styled the one miracle of judgment wrought by our Lord; but surely that which is done to a tree cannot be called vindictive. To fell a whole forest has never been considered cruel, and to use a single barren tree as an object-lesson, can only seem unkind to those who are sentimental and idiotic. It was kindness to the ages to use a worthless tree to teach a salutary lessons. (Matthew 21 Commentary) J C
Mateus 21
Spurgeon has a similar comment that "The Lord’s word was so very quickly fulfilled, that the disciples wondered. We marvel that they marveled. By this time they should have grown accustomed to deeds of power, and to the rapidity with which they were performed. Even to this day some doubt a work if it is speedy, and thus imitate the cry, “How soon is the fig tree withered away! ” Whatever the Lord does, he does perfectly, completely. The fig tree was “presently” destroyed. (Matthew 21 Commentary) QUESTION - Why did Jesus curse the fig tree? | GotQuestions.org ANSWER - The account of Jesus cursing the barren fig tree is found in two different gospel accounts. First, it is seen in Matthew 21:18-22, and then also in Mark 11:12-14. While there are slight differences between the two accounts, they are easily reconciled by studying the passages. Like all Scripture, the key to understanding this passage comes from understanding the context in which it happened. In order to properly understand this passage, we must first look at the chronological and geographical setting. For example, when did this occur, what was the setting, and where did it happen? Also, in order to fully understand this passage, we need to have an understanding of the importance of the fig tree as it relates to the nation of Israel and understand how the fig tree is often used in the Scriptures to symbolically represent Israel. Finally, we must have a basic understanding of the fig tree itself, its growing seasons, etc. First, in looking at the general chronological setting of the passage, we see that it happened during the week before His crucifixion. Jesus had entered Jerusalem a day earlier amid the praise and worship of the Jewish people who were looking to Him as the King/Messiah who was going to deliver them from Roman occupation (Matthew 21:1-11; Mark 11:1-11). Now, the next day, Jesus is again on His way to Jerusalem from where He was staying in Bethany. On His way, both Matthew and Mark record that He was hungry and saw a fig tree in the distance that had leaves on it (Mark 11:13). Upon coming to the tree expecting to find something to eat, Jesus instead discovered that the fig tree had no fruit on it and cursed the tree saying, “May no fruit ever come from you again!” (Matthew 21:19; Mark 11:14). Matthew records the cursing and the withering of the fig tree all in one account and includes it after the account of Jesus cleansing the Temple of the moneychangers. Mark explains that it actually took place over two days, with Jesus cursing the fig tree the first day on the way to cleanse the Temple, and the disciples seeing the tree withered on the second day when they were again going to Jerusalem from Bethany (Mark 11:12-14 and Mark 11:19-20). Of course, upon seeing the tree “withered from the roots up,” the disciples were amazed, as that would have normally taken several weeks. Having reviewed the general chronological setting of the story, we can begin to answer some of many questions that are often asked of it. First of all is the question, Why did Jesus curse the fig tree if it was not the right season for figs? The answer to this question can be determined by studying the characteristics of fig trees. The fruit of the fig tree generally appears before the leaves, and, because the fruit is green it blends in with the leaves right up until it is almost ripe. Therefore, when Jesus and His disciples saw from a distance that the tree had leaves, they would have expected it to also have fruit on it even though it was earlier in the season than what would be normal for a fig tree to be bearing fruit. Also, each tree would often produce two to three crops of figs each season. There would be an early crop in the spring followed by one or two later crops. In some parts of Israel, depending on climate and conditions, it was also possible that a tree might produce fruit ten out of twelve months. This also explains why Jesus and His disciples would be looking for fruit on the fig tree even if it was not in the main growing season. The fact that the tree already had leaves on it even though it was at a higher elevation around Jerusalem, and therefore would have been outside the normal season for figs, would have seemed to be a good indication that there would also be fruit on it. As to the significance of this passage and what it means, the answer to that is again found in the chronological setting and in understanding how a fig tree is often used symbolically to represent Israel in the Scriptures. First of all, chronologically, Jesus had just arrived at Jerusalem amid great fanfare and great expectations, but then proceeds to cleanse the Temple and curse the barren fig tree. Both had significance as to the spiritual condition of Israel. With His cleansing of the Temple and His criticism of the worship that was going on there (Matthew 21:13; Mark 11:17), Jesus was effectively denouncing Israel’s worship of God. With the cursing of the fig tree, He was symbolically denouncing Israel as a nation and, in a sense, even denouncing unfruitful “Christians” (that is, people who profess to be Christian but have no evidence of a relationship with Christ). The presence of a fruitful fig tree was considered to be a symbol of blessing and prosperity for the nation of Israel. Likewise, the absence or death of a fig tree would symbolize judgment and rejection. Symbolically, the fig tree represented the spiritual deadness of Israel, who while very religious outwardly with all the sacrifices and ceremonies, were spiritually barren because of their sins. By cleansing the Temple and cursing the fig tree, causing it to wither and die, Jesus was pronouncing His coming judgment of Israel and demonstrating His power to carry it out. It also teaches the principle that religious profession and observance are not enough to guarantee salvation, unless there is the fruit of genuine salvation evidenced in the life of the person. James would later echo this truth when he wrote that “faith without works is dead” (James 2:26). The lesson of the fig tree is that we should bear spiritual fruit (Galatians 5:22-23), not just give an appearance of religiosity. God judges fruitlessness, and expects that those who have a relationship with Him will “bear much fruit” (John 15:5-8). Matthew 21:21 And Jesus answered and said to them, “Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, ‘Be taken up and cast into the sea,’ it will happen. KJV Matthew 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 unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. BGT Matthew 21:21 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς· ἀμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῷ ὄρει τούτῳ εἴπητε· ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται· NET Matthew 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. CSB Matthew 21:21 Jesus answered them, " I assure you: If you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you tell this mountain, 'Be lifted up and thrown into the sea,' it will be done. ESV Matthew 21:21 And Jesus answered them, "Truly, I say to you, if you have faith and do not doubt, you will not only do what has been done to the fig tree, but even if you say to this mountain, 'Be taken up and thrown into the sea,' it will happen. NIV Matthew 21:21 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. NLT Matthew 21:21 Then Jesus told them, "I tell you the truth, if you have faith and don't doubt, you can do things like this and much more. You can even say to this mountain, 'May you be lifted up and thrown into the sea,' and it will happen. if you have faith: Mt 17:20 Mk 11:22-23 Lu 17:6,7 Ro 4:19,20 1Co 13:2 Jas 1:6 Be taken up: Mt 8:12 Related Passages: Mark 11:22-23+ And Jesus *answered (historical present) saying to them, “Have faith in God. “Truly (amen) I say to you, whoever says to this mountain, ‘Be taken up and cast into the sea,’ and does not doubt in his heart, but believes that what he says is going to happen, it will be granted him. AN IF/THEN PROMISE And Jesus answered and said to them, “Truly (amen) I say to you, This " amen" formula indicates an important truth spoken with authority (an "amen!" so to speak). Amen "gives self-authenticating authority to the words of Jesus." (Akin) TRULY I SAY - 76V - Matt. 5:18; Matt. 5:26; Matt. 6:2; Matt. 6:5; Matt. 6:16; Matt. 8:10; Matt. 10:15; Matt. 10:23; Matt. 10:42; Matt. 11:11; Matt. 13:17; Matt. 16:28; Matt. 17:20; Matt. 18:3; Matt. 18:13; Matt. 18:18; Matt. 19:23; Matt. 19:28; Matt. 21:21; Matt. 21:31; Matt. 23:36; Matt. 24:2; Matt. 24:34; Matt. 24:47; Matt. 25:12; Matt. 25:40; Matt. 25:45; Matt. 26:13; Matt. 26:21; Matt. 26:34; Mk. 3:28; Mk. 8:12; Mk. 9:1; Mk. 9:41; Mk. 10:15; Mk. 10:29; Mk. 11:23; Mk. 12:43; Mk. 13:30; Mk. 14:9; Mk. 14:18; Mk. 14:25; Mk. 14:30; Lk. 4:24; Lk. 12:37; Lk. 12:44; Lk. 18:17; Lk. 18:29; Lk. 21:3; Lk. 21:32; Lk. 23:43; Jn. 1:51; Jn. 3:3; Jn. 3:5; Jn. 3:11; Jn. 5:19; Jn. 5:24; Jn. 5:25; Jn. 6:26; Jn. 6:32; Jn. 6:47; Jn. 6:53; Jn. 8:34; Jn. 8:51; Jn. 8:58; Jn. 10:1; Jn. 10:7; Jn. 12:24; Jn. 13:16; Jn. 13:20; Jn. 13:21; Jn. 13:38; Jn. 14:12; Jn. 16:20; Jn. 16:23; Jn. 21:18 If you have (present tense subjunctive mood - mood of possibility) faith (pistis) and do not doubt (diakrino), you will not only do what was done to the fig tree (suke), but even if you say to this mountain )(3735)(oros), ‘Be taken up (airo - aorist imperative) and cast (ballo - aorist imperative) into the sea,’ it will happen - The parallel passage in Mark adds "believes that what he says is going to happen, it will be granted him." (Mk 11:23+) Clearly Jesus is speaking figuratively and is teaching His disciples of the supernatural power that was available to them through faith in Him. If you say to this mountain - Jesus is using hyperbole to make His point, mountain metaphor "representing what appears to be impossible, immovable, something beyond our finite ability! Good! This is where faith begins. Believing faith taps into God‘s power to accomplish His purpose. Again hear Andrew Murray who said, ―We have a God who delights in impossibilities." (Akin) Hiebert reiterates the qualifying statement regarding "mountain moving" praying writing that "Jesus set no limits to the possibilities of prayer, but such successful praying must have a true foundation. The one praying can only have such confidence if he is sure that what he is asking is in harmony with the will of God and furthers His purpose. Such confidence is wrought in the heart by the Holy Spirit through the Word." C H Spurgeon - To the first disciples the power of absolutely working miracles was given by our Lord, and given in connection with a simple, unwavering confidence: “If ye have faith, and doubt not. ” God may not work miracles for us, but he will do all that we need in accordance with our faith; doing it in a way of providence, according to the spirit of the present dispensation. But here also the faith that we exercise in him must be free from doubt. Before a living faith, barren systems of religion will wither away; and by the power of undoubting confidence in God, mountains of difficulty shall be removed, and cast into the sea. Have we ever spoken in Christ’s name to barren fig trees and obstructing mountains, bidding them depart out of our way? If not, where is our faith? If we have faith and doubt not, we shall know the truth of this promise: it shall be done. Apart from the actual possession of unwavering faith, the words of our Lord will seem fabulous. (Matthew 21 Commentary) I love Spurgeon's prayer for this genre of praying. Indeed, may the prayer of the Prince of Preachers also be our frequent prayer so that our praying will avail much for the King and Kingdom... Lord, teach us to pray. Put the thoughts into our minds, the desires into our hearts, and the very words into our lips, if it be Your will, that so all through it we may be praying in the Spirit and not in the flesh. Related Resource: In depth discussion on Praying in the Spirit Spurgeon - If you look at it carefully, I think you will perceive the essential qualities which are necessary to any great success and prevalence in prayer. According to our Saviour’s description of prayer, there should always be some definite objects for which we should plead. He speaks of things—“what things soever ye desire.” It seems then that he did not put it that God’s children would go to him to pray when they have nothing to pray for. Another essential qualification of prayer is earnest desire; for the Master supposes here that when we pray we have desires. Indeed it is not prayer, it may be something like prayer, the outward form or the bare skeleton, but it is not the living thing, the all-prevailing, almighty thing, called prayer, unless there be a fulness and overflowing of desires. Observe, too, that faith is an essential quality of successful prayer—“believe that ye receive them.” Ye cannot pray so as to be heard in heaven and answered to your soul’s satisfaction, unless you believe that God really hears and will answer you. One other qualification appears here upon the very surface, namely, that a realizing expectation should always go with a firm faith—“believe that ye receive them.” Not merely believe that “ye shall” but believe that “ye do” receive them—count them as if they were received, reckon them as if you had them already, and act as if you had them—act as if you were sure you should have them—“believe that ye receive them, and ye shall have them.” Let us review these four qualities, one by one. (For Spurgeon's review of these qualities read the sermon that you might be enabled and encouraged to pray with power and persistence The True Prayer--True Power!) Matthew 11:23 - Got Any Mountains? Whosoever shall say unto this mountain, Be thou removed and be thou cast into the sea; and 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. Mark 11:23. Can we confidently claim and expect the conversion of our loved ones? Well, it must be in God's will. "And this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us" (Jn. 5:14). Does He will the conversion of every one? "The Lord is not willing that any should perish, but that all should come to repentance" (2 Pt. 3:9). Then He will remove this mountain, but we must expect the mountain to move. "All things whatsoever ye shall ask in prayer, believing, ye shall receive" (Mt. 21:22). And the verse following our text says, "What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." We pray hoping, but hoping is not faith. Faith takes God's word for the deed and in its geography lists the mountain as "disappeared." Got any mountains you think are unsinkable? (Vance Havner)
Mateus 21
Spurgeon - This gives us a grand cheque-book on the Bank of Faith, which we may use without stint. How wide are the terms: “all things, whatsoever ye shall ask in prayer, believing ”! If we are enabled to pray the prayer of faith, we shall gain the blessing, be it whatever it may. This is not possible concerning things unpromised, or things not according to the divine will. Believing prayer is the shadow of the coming blessing. It is a gift from God, not a fancy of the human will, nor a freak of idle wishing. “Believing, ye shall receive; ” but too often the believing is not there. (Matthew 21 Commentary) Akin adds "An important point of clarification: True and believing prayer is not attempting to get God to change His will to fit our plans. It is a passionate pursuit to see God‘s plans accomplished in us! Prayer is not conjuring God up like some ―genie in a bottle‖ obligated to grant us whatever we wish. Read Matt 6:9-10; Mark 14:36; John 14:13-14; 15:7; 16:23-24; and 1 John 5:14-15 before you draw such a foolish and erroneous theological conclusion. Let Scripture interpret Scripture as you apply ―the analogy of faith." Praying in faith with mountain moving faith, our God will give us what we need to glorify His name. Here is a ―house of prayer‖ you can bring your petitions to! In one of his hymns John Newton said it like this, ― Thou are coming to King! Large petitions with thee bring! For His grace and power are such— none can ever ask too much! 🙏 THOUGHT - Be blessed by Matt Foreman's beautiful vocal version. Father in Heaven enable us by Thy Spirit to make Newton's entire hymn the prayer of our heart for Your glory and honor. In Jesus' Name. Amen) CARRY YOUR UMBRELLA! And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. Matthew 21:22. When it comes to praying in faith, most of us pray for rain but do not carry our umbrellas. We do not expect the answer according to Mark 11:24. One great Bible teacher was for a while perplexed by the grammar of that verse, "Believe that ye receive them, and ye shall have them." But finally he stopped worrying about the grammar and believed God! The mountain moves when we ask in faith (Matthew 21:21). "But let him ask in faith, nothing wavering" (James 1:6). "According to your faith be it unto you" (Matthew 9:29). Carry your umbrella! (Vance Havner) Matthew 21:23 When He entered the temple, the chief priests and the elders of the people came to Him while He was teaching, and said, “By what authority are You doing these things, and who gave You this authority?” When He entered the temple: Mk 11:27-33 Lu 19:47-48 Lk 20:1-8 the chief priests: 1Ch 24:1-19 By what authority: Ex 2:14 Ac 4:7 7:27 Related Passages: Mark 11:27-33+ They *came again to Jerusalem. And as He was walking in the temple, the chief priests and the scribes and the elders *came to Him, 28 and began saying to Him, “By what authority are You doing these things, or who gave You this authority to do these things?” 29 And Jesus said to them, “I will ask you one question, and you answer Me, and then I will tell you by what authority I do these things. 30 “Was the baptism of John from heaven, or from men? Answer Me.” 31 They began reasoning among themselves, saying, “If we say, ‘From heaven,’ He will say, ‘Then why did you not believe him?’ 32 “But shall we say, ‘From men’?”–they were afraid of the people, for everyone considered John to have been a real prophet. 33 Answering Jesus, they *said, “We do not know.” And Jesus *said to them, “Nor will I tell you by what authority I do these things.” Luke 20:1-8+ On one of the days while He was teaching the people in the temple and preaching the gospel, the chief priests and the scribes with the elders confronted Him, 2 and they spoke, saying to Him, “Tell us by what authority You are doing these things, or who is the one who gave You this authority?” 3 Jesus answered and said to them, “I will also ask you a question, and you tell Me: 4 “Was the baptism of John from heaven or from men?” 5 They reasoned among themselves, saying, “If we say, ‘From heaven,’ He will say, ‘Why did you not believe him?’ 6 “But if we say, ‘From men,’ all the people will stone us to death, for they are convinced that John was a prophet.” 7 So they answered that they did not know where it came from. 8 And Jesus said to them, “Nor will I tell you by what authority I do these things.” James Tissot: Jesus' Authority Questioned RELIGIOUS LEADERS QUESTION JESUS' AUTHORITY When He entered the temple (hieros) - Temple (hieros) speaks of the entire Temple complex. Lk 20:1+ adds "while He was teaching the people in the temple and preaching the gospel." This encounter with the religious leaders occurred on Tuesday morning (I realize John MacArthur is a day later but I prefer to go with the traditional teaching on the Triumphal Entry on Palm Sunday) and will lead to 3 parables (Mt 21:28-22:14) that describe God's coming judgment on these religious fakers! As the old sermon by Robert Lee says they will receive their "Pay day, some day!" Steven
Mateus 21
Spurgeon - Jesus returned to His Father’s house, and there He was again met by His old antagonists. When He was come into the temple, the chief priests and the elders of the people came unto Him; they had rallied their forces, and taken time to recall their courage. They interfered with Him as He was teaching, and demanded His authority for what He said and did. He had taken their breath away by His daring purgation of the temple, unarmed and unaided; and only after a night’s interval dared they question His right to act as He had done. Now they put Him to the question: “By what authority doest Thou these things? And who gave Thee this authority? ” That He did marvelous things was admitted; but in what official capacity did He act, and who placed Him in that office? This was carrying the war home: they struck out fiercely at their assailant. They hoped to wound Him in this point, and to overcome Him. Poor fools! They were not worthy of an answer from Him. (Matthew 21 Commentary) Mark Moore points out that "there are more details given about this day in the life of Jesus than any other. Matthew devotes nearly one sixth of his gospel to it." As Akin says "This man teaches with authority, cast out demons with authority and heals with authority. He does only what God can do! But they are not satisfied. They request his ordination papers. Show us your credentials! These are not honest questions. They want to destroy Him. They are not motivated by a willingness to know who He is and they have no interest in bringing their lives under His authority. Their goal is to ensnare Him, embarrass Him, and discredit Him. And they think they have found a way. If He admits He has no religious credentials, that He did not go to seminary or even Bible College, and that He is acting on His own authority, He will probably lose the respect and following of the people. His popularity ratings will tank and they can be finished with this troublemaker. On the other hand if He makes a claim to divine authority then they could charge Him with blasphemy, arrest Him and start the process for His destruction. Either way this country ―hick from the sticks‖ would be finished. Paul Apple on authority - People today don’t respond well to the authority of Jesus; to the authority of the Word of God; nobody is going to tell me what to do; I will read the bible to have it say what I want it to say; I will live my life the way I think best You can’t have the salvation that Jesus offers without the authority that Jesus commands Authority (1849)(exousia from éxesti = it is permitted, it is lawful) means the power to do something and was a technical term used in the law courts, of a legal right. "Authority or right is the dominant meaning (of exousia) in the New Testament." (Vincent) Exousía refers to delegated authority and combines the idea of the "right and the might", these attributes having been granted to someone. Exousia means “delegated authority.” The word means also “the power of authority and of right.” It was used in legal practice of delegated authority. Here it is used of our Lord as having that authority in Himself, not derived from others. Exousia is an important term in the Gospels. Many conflicts in Jesus' life and ministry turn on debates about authority or the idea that Jesus taught with an unparalleled authority (Mt 7:29; 8:9; 9:6, 8; 21:23-27; 28:18; Mk 1:22, 27; 2:10; 3:15; 11:28-33; Lk 4:32, 36; 5:24; 7:8; 20:2-8). Matthew Henry Concise - Mt 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. J C
Mateus 21
Spurgeon - Yes, Jesus answered. His answers are always complete, but seldom what his foes expect. The quibblers of our day need not be in too great a hurry to call their statements unanswerable: Jesus will answer for himself in due time. He says to these chief priests and elders, “I also will ask you one thing.” Their question was met by another question, even as the rods of the Egyptian magicians, when turned into serpents, were met by Aaron’s rod, which, as a serpent, swallowed up their rods. Frequently it will be wisdom not to reply to the quibblings of the enemies of the gospel, but to pose them with some mystery too deep for them. Our Lord’s conditions were fair and reasonable: “If ye tell me, I in likewise will tell you by what authority I do these things. ” Apparently, the questioners raised no objection, for Jesus at once stated his question to them. 25-27. 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 then believe him? But if we shall say, Of men; we fear the people; for all hold John as a prophet. 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. (Matthew 21 Commentary) ILLUSTRATION - The late Bill Klem was one of major league baseball’s best-known and powerful umpires. When he was behind the plate, he made it clear that he was completely in charge of everything that mattered. In one important game, it was the ninth inning. The batter hit the ball to left field. The runner on third ran for home with the potential winning run. The catcher crouched to make the tag. The runner, the catcher, and the umpire all collided and were laid out in the dirt. From one dugout, the players were screaming, “He’s safe! He’s safe!” In the other dugout, they were shouting, “He’s out! He’s out!” The fans in the stands were going wild. In the midst of all the confusion and noise, Bill Klem stood up, looked directly into the stands, raised his fist and exclaimed, “He ain’t nothin’ till I’ve called it!” Bill Klem made it clear that everyone had to submit to his authority. John Stevenson gives an interesting illustration introducing his message on Luke 20 - His name was Irwin Rommel. He was to be known as the Desert Fox. But before leading the Axis army in North Africa, Rommel was a commander in the German army as they invaded France in 1940. It was during that invasion that Rommel tells of having taken a ride in his command car to reconnoiter the front. He was driving through the Belgium hills when he rounded a turn and came face to face with a truck filled with enemy soldiers. Without missing a beat, Rommel was out of his command car and calling loudly to the soldiers, "You are all now prisoners of the German army. Just drive your truck in that direction and you will be processed accordingly." The soldiers in the truck nodded their agreement and moved to comply. The truck behind them followed suit. As did the truck behind that one. In amazement, Rommel watched while 20 truckloads of soldiers meekly surrendered, all because one man had spoken with authority. One of the distinctive things about Jesus was that He spoke with a calm but unshakable authority. This set him apart from the rabbinical teachers of that day who were always having to quote the opinion of some earlier rabbi or expert. Jesus spoke from God. He was able to say, "Thus saith the Lord." And He even went further to say, "Thus saith ME." He did not only speak with authority; He also ACTED with authority. He acted with authority when He commanded demons to leave those whom they had possessed. He acted with authority when He told a storm to be silent. He acted with authority when He told a lame man to walk, when He rebuked disease and it departed, and when He commanded a dead girl to get up. And He acted with authority when He came in and cleansed the Temple, driving out those who had come to make a profit instead of to listen to the Prophet. Imagine what would be the reaction if an out-of-town carpenter showed up this Sunday in your church and began overturning pews and tossing around the offering plates. What would be your reaction? It would probably be the same as was seen by the Temple leaders: "What gives you the right to do these things? Just who do you think you are?" (The Authority of the King - Luke 20:1-47) Matthew 21:25 “The baptism of John was from what source, from heaven or from men?” And they began reasoning among themselves, saying, “If we say, ‘From heaven,’ He will say to us, ‘Then why did you not believe him?’ baptism: Mt 3:1-12 11:7-15 17:12,13 Mk 1:1-11 11:27-33 Lu 1:11-17,67-80 Lu 3:2-20 7:28-35 Joh 1:6,15,25-34 3:26-36 Then why: Lu 20:5 Joh 3:18 5:33-36,44-47 10:25,26 12:37-43 1Jn 3:20 Related Passages: Mark 11:30-31+ “Was the baptism of John from heaven, or from men? Answer Me.” 31 They began reasoning among themselves, saying, “If we say, ‘From heaven,’ He will say, ‘Then why did you not believe him?’ Luke 20:4-5+ “Was the baptism of John from heaven or from men?” 5 They reasoned among themselves, saying, “If we say, ‘From heaven,’ He will say, ‘Why did you not believe him?’ THE AUTHORITY FOR THE BAPTISMS PERFORMED BY JOHN JESUS PRESENTS A HORNS OF A DILEMMA The meaning of HORNS OF A DILEMMA is in a situation in which one has to choose between things that are unpleasant or undesirable. The baptism (baptisma) of John was from what source, from heaven or from men? - Jesus answered their question with a question that dealt with their rejection of John the Baptist who had called them (Pharisees and Sadducees) a "brood of vipers" when they approached him for baptism (Mt 3:7+). A simple question but one with "horns!" Jesus is not restricting baptism to John's water baptism but was referring to his entire ministry, especially hard preaching like "Repent, for the kingdom of heaven is at hand" (Mt 3:2+) and "Bring forth fruit in keeping with repentance." (Mt 3:8+) This was something the religious leaders absolutely refused to submit to. They saw no need for personal repentance. They surely rejected John's teaching about Jesus "“Behold, the Lamb of God who takes away the sin of the world!" (Jn 1:29+). To believe John's ministry had been ordained by would have required that they accept Jesus as the Messiah! Brian Bell - Jesus was basically asking, are you prepared to recognize God-given authority when you see it? (clearly they were not!) When unbelief investigates spiritual truth, it is predisposed to reject it. -- John MacArthur And they began reasoning among (dialogizomai - imperfect tense - over and over - picture them discussing Jesus' question futilely looking for a loophole) themselves - The question is simple -- was John’s ministry was of divine or human origin. Jesus' question was "loophole - proof!" (note) These serpentine men were acting on the basis of expediency rather than conviction. Their fear was how is it going to turn out for us (answering either way)? The religious leaders are at least smart enough to know they are "in a pickle."(in a quandary or some other difficult position.) (see interesting origin of phrase). Wuest on reasoning among themselves - Conference in groups was scarcely possibly at this time. The same thought flashed through their minds. If they would accept the divine mission of the Baptist, they would charge themselves as a class with having rejected his baptism. This would give our Lord an advantage which He would not be slow to use. If they said that John’s baptism was of purely human origin, they would place themselves in a dangerous position with regard to the crowds, even to the place of being stoned. The people might look upon their attribution to man’s words, that which they held to be of God. Furthermore, John’s martyrdom had deepened the regard with which he was held by the people. (Borrow Mark in the Greek New Testament for the English reader ) Saying, “If we say, ‘From heaven,’ He will say to us, ‘Then why did you not believe (pisteuo) him - These religious hypocrites were fools but they were not stupid and they saw the corner Jesus' question had painted them into. C H Spurgeon - The question our Lord put to the chief priests and elders was simple enough had they been honest men; but as they had a game to play, they could not reply without great difficulty. Men-pleasers are obliged to be politicians, and see which way the land lies. Our Lord put his questioners on the horns of a dilemma. If John the Baptist was sent from heaven, why had they rejected him? That John was of men, they dared not assert; for their fear of the people silenced them. They were in a corner, and saw no way of escape, and therefore they pleaded ignorance: They answered Jesus, and said, “We cannot tell. ” Which answer was no answer from them, but supplied him with a just and crushing reply to them: “Neither tell I you by what authority I do these things. ” They could have told Jesus whence John’s baptism was, but they would not; and he could have told them all about his divine authority, but he knew that no useful end would be answered, and therefore he declined to stay more. It is a solemn thing when love itself grows weary, and refuses further conversation. Our Lord’s tone to these questioners is that of one who is dealing with hopeless creatures, who deserve no quarter, since they would make no use of leniency. They could not be won by gentleness; they must be shaken off exposed, and dethroned from the seat of power, before the eyes of those who had been misled by them. (Matthew 21 Commentary) ILLUSTRATION - Actor and comedian W. C. Fields was an avowed agnostic, so he surprised his friends when they discovered him reading a Bible while on his deathbed. When asked why, Fields replied, “I'm looking for a loophole.” Matthew 21:26 “But if we say, ‘From men,’ we fear the people; for they all regard John as a prophet.” we fear the people Mt 21:46 14:5 Isa 57:11 Mk 11:32 12:12 Lu 20:6,19 22:2 Joh 9:22 Ac 5:26 for: Mk 6:20 Joh 5:35 10:41,42 Related Passages: Mark 11:32+ “But shall we say, ‘From men’?”–they were afraid of the people, for everyone considered John to have been a real prophet. Luke 20:6+ “But if we say, ‘From men,’ all the people will stone us to death, for they are convinced that John was a prophet.” FEAR OF MEN BRINGS A SNARE But if we say, ‘From men,’ we fear the people; for they all regard John as a prophet - They did not fear God, but they did fear men. Pr 29:25 says "The fear of man brings a snare, But he who trusts in the LORD will be exalted." They were trapped in the "snare" set by Jesus! These hypocrites are exposed and in danger of death for Luke 20:6+ says "if we say, ‘From men,’ all the people will stone us to death." (See Stoning in Judaism.) Akin writes that "The fear of man hindered their movement toward Jesus. Their fear of what others would think paralyzed them. Their fear of what others might do. Their fear of losing face. Their fear of losing power and position and prestige. Be honest with yourself today. How much of your hesitation and alleged doubts and unanswered questions is really a mask to hide your fear of what faith in Christ might cost you socially, culturally, relationally, financially?" Paul Apple - Remember the mission of John the Baptist laid out in John chapter 1 Here was one recognized as a prophet by the people. Not an intellectual problem as if they did not know the answer to their question; it was a moral problem; did not want to submit to the authority of Jesus in their hearts
Mateus 21
Spurgeon - By two parables the Lord Jesus deals with the religious leaders who had opposed him. In the first parable, that of the two sons, he exposes their fair but false dealings with God. “A certain man had two sons. ” Both were bound to serve upon the family estate, and ought to have felt it a pleasure to do so. The first son was willful and wayward, but he was truthful, outspoken, and above-board in all that he did. His father said to him, “Son, go work to day in my vineyard; “a command which contains the father’s claim, the son’s duty, the immediate character of that duty, and the sphere of it. The command was plain enough, and so was the reply: “He answered and said, I will not. ” It was rude, rebellious, ungrateful, unfilial; but it was hasty; and when a little interval had elapsed, quiet reflection brought the wayward boy to a better mind. “Afterward He repented, and went. ” This was true repentance, for it led to practical obedience. He did not offer a verbal apology, or make a promise of future good behavior; he did far better, for he went about his father’s business without more ado. Oh, that many, who have hitherto refused to obey the gospel, might now be changed in mind, hearken to the voice of God, and enter his service! (Matthew 21 Commentary) Matthew Henry Concise - Mt 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. QUESTION - What is the meaning of the Parable of the Two Sons? ANSWER - The Parable of the Two Sons can be found in Matthew 21:28-32. The basic story is of a man with two sons who told them to go work in the vineyard. The first son refused, but later obeyed and went. The second son initially expressed obedience, but actually disobeyed and refused to work in the vineyard. The son who ultimately did the will of his father was the first son because he eventually obeyed. Jesus then likens the first son to tax collectors and prostitutes—the outcasts of Jewish society—because they believed John the Baptist and accepted “the way of righteousness” (v. 32), in spite of their initial disobedience to the Law. The key interpretive point in understanding the Parable of the Two Sons comes in defining to whom Jesus is speaking. For that we need to look at the overall context of this passage. Matthew chapter 21 begins with Jesus’ triumphal entry into Jerusalem. The whole point of Matthew’s gospel is to show Jesus as the long-awaited Messiah. The crowd responds by shouting Hosannas and praises to the King. The King’s first act upon entering Jerusalem is to cleanse the temple (21:12-17). Afterwards, we see Jesus cursing a fig tree (21:18-22). This account may seem an isolated story, but Jesus was making a strong symbolic point. The fig tree is often symbolic of Israel (cf. Hosea 9:10; Joel 1:7). The fact that the fig tree had leaves but no fruit is symbolic of Israel’s religious activity—i.e., all the trappings of spirituality, but no substance. Israel may have had the leaves of activity, but not the fruit of repentance and obedience to God, which is why Jesus tells them the prostitutes and tax collectors will enter the kingdom ahead of them (v. 31). In Matthew 21:23-27, the religious authorities—the chief priests and elders—question Jesus’ authority. Who is this Jesus who comes into Jerusalem receiving the praises of the masses and drives the moneychangers out of the temple? The stage is set for the showdown. It is in this context that Jesus tells three parables—the Two Sons, the Tenants, and the Wedding Feast. Each of these parables is told to the Jewish religious leaders, each illustrates their rejection of Jesus, and each pronounces judgment on Israel for their rejection of their Messiah. In the Parable of the Two Sons, the leaders of Israel are the second son who claimed obedience, but did not do the will of the father. James Smith- THE TWO SONS Matthew 21:28–32 This parable begins with Christ’s “What think ye?” and is eminently fitted to make us think. Some perish for want of thought, and many more for wrong thinking. The priests and elders had been asking Him, “By what authority doest Thou these things?” Christ answers their question by holding up this parable as a mirror before their eyes that they might be convinced of their sins. The way to understand the authority of Christ is to discover our real state before Him. Those who pride themselves in their own supposed goodness will always remain in ignorance of Christ’s authority and saving power. I. What the Father Commanded. “Son, go work to-day in My vineyard” (v. 28). The Father’s vineyard needs workers; who should be more interested than the Son? Observe the— 1. GROUND OF THE FATHER’S CLAIM. “Son,” (v. 28). Plenty of hirelings may be got for wages, but love ought to constrain a son. “The love of Christ constraineth us” (2 Cor. 5:14). If we are the sons of God, surely our Father has the first claim upon our time and strength and substance. Our Father may hire strangers to serve Him (Isa. 7:20), but sons are commanded. 2. DESIRE OF THE FATHER’S HEART. “Work” (v. 28). What a grief it must be to our God to see so much work to be done and so many of His sons idle! Work is pleasing to the Father, good for the vineyard, and profitable for the Son. The idle soul shall suffer hunger (Prov. 19:15). Our Father has a multitude of talkative sons, but the labourers are few. 3. URGENCY OF THE FATHER’S REQUEST. “To-day.” The time for serving the Lord is always NOW. Some of the younger sons say, “Wait till I get a little more experience.” Some of the older sons say, “It is not worth my while beginning now;” or they are thinking about retiring from the vineyard. Go, work to-day, this present day of salvation, for “the night cometh when no man can work” (John 9:4). “Wherefore the Holy Ghost saith, TO-DAY” (Heb. 3:7). II. What the Sons Said. In the case of the first we have— 1. A DECIDED REFUSAL. “I will not” (v. 29). This language reveals the spirit of selfish indifference to the Father’s desire. In plain words it is this: “I have something else of my own to look after, and have not time to work in your vineyard.” What cares the selfish Christian for the perishing millions, or the grieving of the Father’s heart, if their own little plans and purposes can only be attended to. This language also betrays a heart in open rebellion. “I will not.” A life opposed to the Father’s will and out of sympathy with the Father’s purpose. The other son answered with— 2. A READY CONSENT. “I go” (v. 30). He speaks with marked respect, “I go, sir.” Judging from his talk he has a great reverence for his father and a great zeal for his work. His words are smoother than butter. The descendants of this oily-lipped professor have not yet ceased from among us. Yet his instant decision and prompt reply to the father’s urgent command should be copied by every son. “If ye love Me, keep My commandments” (John 14:15). III. What the Sons Did. There is often a vast difference between a man’s profession and his actions. “Whither of them twain did the father’s will?” It is not which of them talked the best or made the loudest profession? By their deeds are they justified or condemned. His Word is fulfilled in our doing of it, not in our talking about it. 1. THE ONE REPENTED AND OBEYED. Repentance always precedes the doing of the will of God. The bold, self-willed rebel is the first to yield and obey. Don’t despair of the restoration of the loud-mouthed, disobedient backslider, or of the conversion of the defiant sceptic. “Afterward, he repented and went.” Those who go willingly into the vineyard of God’s service will find grace sufficient and a holy joy in pleasing Him. 2. THE OTHER PROMISED AND FAILED. “He said, I go, sir, and went not.” All who go not at God’s bidding into the field of service for Him are disobedient and rebellious children, no matter how nicely they may talk about “the Lord’s work.” Talking about ministers, churches, and religion is not working for God any more than warming your hands at the fire is gathering grapes. Not every one that saith, “Lord, Lord,” shall enter into the kingdom, but he that doeth the will of My Father. “Whatsoever He saith unto you, do it” (John 2:5). CHRIST IS OPPOSED Matthew 21:28–46 - Croft Pentz I. The problem of opposition—vv. 28–32 A. Story—vv. 28–30. One son said he wouldn’t work, but later changed his mind and went to work. Another son said he would work, but didn’t go. B. Sin—v. 31. Here Jesus says that harlots (prostitutes) and publicans (tax collectors) would enter heaven before the self-righteous Pharisees. Harlots and publicans could enter heaven because they repented. C. Salvation—v. 32. The self-righteous people did not accept the preaching of John the Baptist. Good works do not produce salvation (Eph. 2:8–9). However, salvation does produce good works. II. The persecution of opposition—vv. 33–39 A. The parable—v. 33 1. Winepress. Wine was made from grapes with a winepress. 2. Tower. A watchtower was a place for the workers to stay. 3. Let it out—Let it out is a phrase that means “to rent.” 4. Husbandmen. Farmers or caretakers were husbandmen. B. The preparation—v. 34. The owner sent servants to collect the fruit and profits from the farm. C. The persecution—vv. 35–38. The servants were killed. D. The prophecy—v. 39. This is a picture of how Christ would be rejected by mankind (cf. John 1:11–12). III. The punishment because of opposition—vv. 40–46 A. Story—v. 40. Here we see a comparison of what Christ will do to the wicked sinners. The wicked husbandmen were cast out. Christ will cast sinners out at the last judgment (Rev. 20:11–15). B. Separation—v. 41. Destruction, or separation from God. This really means hell. C. Stone—vv. 42–44. Jesus quoted from Psalm 118:22–23. Jesus is the stone the Jews rejected, but He became the chief cornerstone of the building. 1. Christ the stone—v. 42. Build upon Christ and you’ll have the security of a solid foundation. 2. Producing fruit—v. 43. You must show fruit by your works. 3. Power of the stone—v. 44. The stone will break our will, if we humble ourself. If not, the stone will fall upon us, grinding us into powder. D. Story understood—vv. 45–46. The people then understood His teaching and saw that Christ was referring to their own self-righteousness Matthew 21:29 “And he answered, ‘I will not’; but afterward he regretted it and went. KJV Matthew 21:29 He answered and said, I will not: but afterward he repented, and went. BGT Matthew 21:29 ὁ δὲ ἀποκριθεὶς εἶπεν· οὐ θέλω, ὕστερον δὲ μεταμεληθεὶς ἀπῆλθεν. NET Matthew 21:29 The boy answered, 'I will not.' But later he had a change of heart and went. CSB Matthew 21:29 "He answered, 'I don't want to! ' Yet later he changed his mind and went. ESV Matthew 21:29 And he answered, 'I will not,' but afterward he changed his mind and went. NIV Matthew 21:29 " 'I will not,' he answered, but later he changed his mind and went. NLT Matthew 21:29 The son answered, 'No, I won't go,' but later he changed his mind and went anyway. NRS Matthew 21:29 He answered, 'I will not'; but later he changed his mind and went. NJB Matthew 21:29 He answered, "I will not go," but afterwards thought better of it and went. NAB Matthew 21:29 He said in reply, 'I will not,' but afterwards he changed his mind and went. YLT Matthew 21:29 And he answering said, 'I will not,' but at last, having repented, he went. MIT Matthew 21:29 He answered, "I will not!" But later on he had a change of heart and went. I will not: Mt 21:31 Jer 44:16 Eph 4:17-19 he regretted: Mt 3:2-8 2Ch 33:10-19 Isa 1:16-19 55:6,7 Eze 18:28-32 Da 4:34-37 Jon 3:2,8-10 Lu 15:17,18 Ac 26:20 1Co 6:11 Eph 2:1-13 Related Passages: Matthew 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 him; and you, seeing this, did not even feel remorse (metamelomai) afterward so as to believe him. FIRST SON REFUSES THEN REGRETS AND OBEYS And he answered, ‘I will (thelo - present tense - expressed his inclination) not’ (ou - absolutely not); but (term of contrast) afterward he regretted (metamelomai) it and went (aperchomai) - CSB = 'I don't want to!' He initially refuses to bend his will to the will of his father. He has a change of mind because he regrets his initial response to his father. Normally metamelomai describes more of an emotional reaction (like Judas' feeling remorse for betraying Jesus and facing eternal punishment), but in this context the word metamelomai involves more than just a change of mind, for the son regrets his initial response and follows up with action. The more common verb for change of mind and change of direction of one's life is metanoia. Regretted (changed mind)(3338) metamelomai from metá = denoting change of place or condition + mélomai, = be concerned) means “to change one’s mind about something, and feel remorse or regret (Mt 27:3) or to think differently afterward (the sense in Heb 7:21). The idea is changing one’s mind or purpose after having done something regrettable. Metamelomai is more of an emotional response—a sense of regret or remorse. It’s not necessarily true repentance unless it leads to a genuine turning of heart and action (metanoia). Complete Biblical Library Metamelomai is composed of the two Greek terms meta, “after,” and melō, “I care, I am concerned for.” The basic meaning is “to feel regret, to repent, to feel sorrow.” In classical Greek it can mean “to change one’s mind,” and it cannot always be clearly distinguished from metanoeō, “I repent” (cf. Trench, Synonyms of the New Testament, p.256). Septuagint Usage The translators of the Septuagint used metamelomai to translate three Hebrew words, but one is most common (seven times out of nine)—the niphal of nācham (“to repent, be sorry”). Metamelomai suggests a “change of mind” (Exodus 13:17). It does not necessarily imply a sense of error, but it emphasizes the feeling of sorrow (e.g., 1 Samuel 15:35 [LXX 1 Kings 15:35], the Lord “repented” [regretted] He had made Saul king; cf. 1 Chronicles 21:15). In fact, God’s great love and mercy may effect a change in His mind (Psalm 106:45 [LXX 105:45]), but His oath is unchangeable (Psalm 110:4 [LXX 109:4]). New Testament Usage Metamelomai does not join with metanoeō in the New Testament to describe conversion or repentance in the Biblical sense. In fact, some distinction may be preserved, as the example of Judas, who regretted (metamelomai) betraying Christ, suggests. He in no way is regarded as “repentant” in a spiritual sense (Matthew 27:3). Trench, quoting the English theologian Chillingworth, goes so far as to say that metamelomai in no way suggests any forgiveness of sins. Only metanoia (3211), he contends, signifies a “thorough change of the heart and soul, of the life and actions” (Trench, ibid.). However, Matthew hints at a relationship between metamelomai and repentance or at least the movement toward repentance (Matthew 21:32 of “repenting” [metamelomai] at the preaching of John the Baptist). Paul’s usage in 2 Corinthians 7:8 maintains a distinction between regret and repentance. Paul regretted his indicting letter to the Corinthians, but he does not attempt to alter its effect. In fact, if it led them to repentance he was delighted. The Hebrews 7:21 citation of Psalm 110:4 emphasizes God’s firm commitment, His absence of regret, in making Christ high priest. This reaffirms God’s covenant and ensures His steadfast faithfulness and purpose TDNT - Abridged - 1. Unlike metanoeín, which means “change of heart,” metamélesthai means the “experiencing of remorse.” The two may, of course, converge. Aristotle criticizes the latter as a sign of inconstancy, and the Stoics reject both on similar grounds. The preaching of the Cynics and Pythagoreans, however, gives them positive force as it arouses guilt and summons to conversion. 2. The LXX hazards the phrase that God repents, using both words in this connection (1 Sam. 15:35; Amos 7:3). Yet God’s repentance does not overthrow his judgment (Num. 23:19 etc.). He may reject in spite of his grace (1 Sam. 15:35) no less than renew his grace in spite of his judgment (1 Chron. 21:15). This tension continues in Judaism, in which God is the God both of judgment and of mercy. In humans the LXX distinguishes between remorse, which may not be pleasing to God (Ex. 13:17), and repentance, although with some assimilation (cf. Jer. 4:28 and 20:16). Remorse sees the bitter end of sin, repentance breaks free from it. The result of sin brings remorse, a divinely commissioned call brings repentance. 3. In general, Judaism distinguishes the narrower metánoia from the more general metaméleia. Philo can call the latter the presupposition and proof of forgiveness, but Josephus senses that metánoia goes further with its implication of a change of will. 4. metanoeín and metánoia take precedence in the NT. The only instances of metamélomai are in Matt. 21:29, 32; 27:3; 2 Cor. 7:8; Heb. 7:21 (quoting Ps. 110:4). In Matt. 21:28ff. the son who refuses to work changes his mind and goes, but the opponents of Jesus refuse to do so when they hear the call of the Baptist. In Matt. 27:3 Judas suffers remorse when he sees the result of his betrayal. His suicide shows that this is no true repentance. In 2 Cor. 7:8ff. Paul does not “regret” sending a severe letter (although he had regretted it), because it has led to “repentance” (metánoian) in the readers — a “repentance” which brings “no regret” (metánoia ametamélētos). In this passage “being sorry” is plainly distinguished from repenting. Paul uses ametamélētos again in Rom. 11:29, where he says that God’s gifts and calling are irrevocable. The same thought of God’s faithfulness occurs in Heb. 7:21: God has pledged with an oath that the institution of the eternal high priest is unchangeable, and he will not change his mind. The NT, then, has a clear sense of the distinction between the terms; it reserves metánoia for the divinely effected change of heart which leads to salvation. (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume) METAMELOMAI - 5V - change his mind(1), feel remorse(1), felt remorse(1), regret(2), regretted(1). Matt. 21:29; Matt. 21:32; Matt. 27:3; 2 Co. 7:8; Heb. 7:21 Matthew 21:30 “The man came to the second and said the same thing; and he answered, ‘I will, sir’; but he did not go. did not go: Mt 23:3 Eze 33:31 Ro 2:17-25 Titus 1:16 SECOND SON'S YES IS A NO GO The man came to the second and said the same thing; and he answered, ‘I will, sir’; but he did not go - Sir is kurios which can mean master, owner indicating respect. He said the right words, but did the wrong action! A good start was followed by a bad ending. He was like many today who profess to believe the Gospel but whose lives fail to demonstrate that they are new creations in Christ (2Co 5:17+). David
Mateus 21
Spurgeon - “The second son said, ‘I go, sir,’ but he went not; and these people do not go. They talk of repenting, but they do not repent. They speak of believing, but they never believe. They think of submitting to God, but they have not submitted themselves to him yet. They say it is time they broke up the fallow ground, and sought the Lord, but they do not seek him. It all ends in a mere promise.” John
Mateus 21
Spurgeon - The second was of milder mood, and blander manner. To him the father spoke as to the elder, and the reply was verbally all that he could desire: “I go, sir.” As if it were a matter of course, with exemplary politeness he bade his father consider that he was fully at his disposal. He assented and consented; he was orthodox and precise. He had an easy, natural religiousness, which strongly contrasted with the blunt ungodliness of his brother. But note those words: “and went not. ” His fine phrases and fair promises were deceit and falsehood. He never went to the vineyard, much less lifted pruning-knife or spade. His father’s vineyard might go to ruin for aught he cared; yet all the while he was bowing and scraping, and promising what he never meant to perform. (Matthew 21 Commentary) Matthew 21:31 “Which of the two did the will of his father?” They *said, “The first.” Jesus *said to them, “Truly I say to you that the tax collectors and prostitutes will get into the kingdom of God before you. KJV Matthew 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. BGT Matthew 21:31 τίς ἐκ τῶν δύο ἐποίησεν τὸ θέλημα τοῦ πατρός; λέγουσιν· ὁ πρῶτος. λέγει αὐτοῖς ὁ Ἰησοῦς· ἀμὴν λέγω ὑμῖν ὅτι οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ θεοῦ. NET Matthew 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! CSB Matthew 21:31 "Which of the two did his father's will?" "The first," they said. Jesus said to them, "I assure you: Tax collectors and prostitutes are entering the kingdom of God before you! ESV Matthew 21:31 Which of the two did the will of his father?" They said, "The first." Jesus said to them, "Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you. NIV Matthew 21:31 "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. NLT Matthew 21:31 "Which of the two obeyed his father?" They replied, "The first." Then Jesus explained his meaning: "I tell you the truth, corrupt tax collectors and prostitutes will get into the Kingdom of God before you do. NRS Matthew 21:31 Which of the two did the will of his father?" They said, "The first." Jesus said to them, "Truly I tell you, the tax collectors and the prostitutes are going into the kingdom of God ahead of you. NJB Matthew 21:31 Which of the two did the father's will?' They said, 'The first.' Jesus said to them, 'In truth I tell you, tax collectors and prostitutes are making their way into the kingdom of God before you. NAB Matthew 21:31 Which of the two did his father's will?" They answered, "The first." Jesus said to them, "Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you. YLT Matthew 21:31 which of the two did the will of the father?' They say to him, 'The first.' Jesus saith to them, 'Verily I say to you, that the tax-gatherers and the harlots do go before you into the reign of God, MIT Matthew 21:31 Who of the two actually carried out his father's will? They replied, "The first one." Jesus said, "I assure you that tax-takers and streetwalkers will make it into God's kingdom ahead of you. Which of the two did the will of his father: Mt 7:21 12:50 Eze 33:11 Lu 15:10 Ac 17:30 2Pe 3:9 The first: 2Sa 12:5-7 Job 15:6 Lu 7:40-42 19:22 Ro 3:19 Truly : Mt 5:18 6:5 18:3 the tax collectors: Mt 9:9 20:16 Lu 7:29,37-50 15:1,2 19:9,10 Ro 5:20 9:30-33 1Ti 1:13-16 WHO ENTERS THE KINGDOM OF GOD? Which of the two did the will (thelema) of his father?” - Jesus is addressing this question to chief priests and elders who had tried to corner him regarding where He got His authority. What was the will of the father? to work in the vineyard. They *said (historical present tense), “The first.” - Good answer. But bad answer for them! One son worked. The other son refused to work. Right words followed by wrong actions are like living a lie. The Jewish religious leaders were good at talking about religion and God, but refused to have a personal relationship with God. John
Mateus 21
Spurgeon - Jesus made the hypocritical ecclesiastics judges in a case which was indeed their own. He asked them, “Whether of them twain did the will of his father? ” Only one reply was possible: They say unto him, “The first .” It was clear that the first son, despite his rough refusal when he first heard his father’s command, was after all the doer of the father’s will. Then Jesus pointed out that the publicans and the harlots were like the first son; while the chief priests and elders of the people, with all their pretty professions, were deceitful and disobedient like the second son. They had professed great reverence for the divine Word; but when it came by John, they did not repent that they might believe him.. Open sinners, who had seemed to refuse the voice of God, did actually believe him, and so, by heeding John’s ministry of righteousness , went into the kingdom of God before the more likely classes. What must these self-satisfied priests and elders have thought when they heard publicans and harlots placed before them? Gnashing a their teeth, they planned murder in their hearts. (Matthew 21 Commentary) Mark Moore - This is a simple parable. Jesus says, “It’s not those who talk the right talk that honor God, but those who walk the right walk.” While this is obvious to us, it wasn’t to them. You see, in Middle Eastern culture to speak back to one’s father was scandalous, perhaps even worse than disobedience. Thus Jesus’ parable offers not a choice between good and bad but between two evils. This is the first time that Jesus openly applies one of his parables to the Jewish leaders (Carson, p. 449). They are scandalized by it. Why would tax collectors and prostitutes enter the kingdom ahead of religious folks? According to the story, they repented and did what God asked them to do. Now, the Pharisees would be shocked at Jesus’ implication that they were not working for God. Their lives were devoted to his work … or so they thought. The work God requires is not so much “church business,” but trusting Christ. Jesus put it this way, “The work of God is this: to believe in the one he has sent” (Jn 6:29). At first the tax collectors and prostitutes rejected God’s plan through their wicked lifestyles. But when they heard John, they repented and were baptized and subsequently followed Jesus. Their leaders, however, talk about doing God’s will, but are not obedient to it. For when John came preaching a baptism of repentance, they refused to submit (Lk 7:30). And now that Jesus stands before them, they are trying to figure out a way to kill him. (See The Chronological Life of Christ - Page 494 - this resource highly recommended available in Logos or book format) Tax collectors (publicans) (5057) telones From telos = tax + onéomai = to buy) means a reaper of the taxes or customs, tax-collector, one who pays to the government a certain sum for the privilege of collecting the taxes and customs of a district. The public revenues of the Greeks and Romans were usually farmed out. Among the latter, the purchasers were chiefly of the equestrian order and were distinguished as being of a higher class because they rode horses, or they were at least persons of wealth and rank like Zacchaeus who is called the chief tax collector (architelones [754] in Lu 19:2). These farmers also had subcontractors or employed agents who collected the taxes and customs at the gates of cities, in seaports, on public ways and bridges. These, too, were called telomnai (pl.), publicans, or eklégontes (n.f.), (ek [1537], out of, + légo [3004], in its original sense meaning to collect), those who collected out of the people. Such publicans in countries subject to the Roman Empire were the objects of hatred and detestation so that none but persons of worthless character were likely to be found in this employment. John MacArthur gives this background on tax collectors - The Roman occupation of Israel involved more than just a military presence; the nation was also subject to Roman taxation. The taxes in Galilee, for example, were forwarded by tax collectors to Herod Antipas, and by him to Rome. Antipas sold tax franchises to the highest bidder, and such franchises were a lucrative business. Tax collectors had a certain amount that they were required to collect, and whatever they collected beyond that they were permitted to keep (cf. Luke 3:12-13). In addition to the poll tax (on everyone, including slaves), income tax (about one percent), and land tax (one tenth of all grain, and one fifth of all wine and fruit), there were taxes on the transport of goods, letters, produce, using roads, crossing bridges, and almost anything else the rapacious, greedy minds of the tax collectors could think of. All of that left plenty of room for larceny, extortion, exploitation, and even loan sharking, as tax collectors loaned money at exorbitant interest to those who were unable to pay their taxes. Tax collectors also employed thugs to physically intimidate people into paying, and to beat up those who refused. (Luke 1-5, The MacArthur New Testament Commentary [Chicago: Moody, 2009], 330) TELONES - 21x in 20v - not found in the Septuagint. Mt. 5:46; Mt. 9:10; Mt. 9:11; Mt. 10:3; Mt. 11:19; Mt. 18:17; Mt. 21:31; Mt. 21:32; Mk. 2:15; Mk. 2:16; Lk. 3:12; Lk. 5:27; Lk. 5:29; Lk. 5:30; Lk. 7:29; Lk. 7:34; Lk. 15:1; Lk. 18:10; Lk. 18:11; Lk. 18:13 Prostitutes (4204) porne from perano - to sell. Porno-, as prefix in pornographic) is a woman who practices sexual immorality as a profession. PORNE - 17v - Matt. 21:31; Matt. 21:32; Lk. 15:30; 1 Co. 6:15; 1 Co. 6:16; Heb. 11:31; Jas. 2:25; Rev. 17:1; Rev. 17:5; Rev. 17:15; Rev. 17:16; Rev. 19:2 Will (2307) thelema from thelo = to will with the "-ma" suffix indicating the result of the will = "a thing willed") generally speaks of the result of what one has decided. One sees this root word in the feminine name "Thelma." In its most basic form, thelema refers to a wish, a strong desire, and the willing of some event. (Note: See also the discussion of the preceding word boule for comments relating to thelema). Zodhiates says that thelema is the "Will, not to be conceived as a demand, but as an expression or inclination of pleasure towards that which is liked, that which pleases and creates joy. When it denotes God's will, it signifies His gracious disposition toward something. Used to designate what God Himself does of His own good pleasure. (Complete Word Study Dictionary: New Testament) Thelema has both an objective meaning (“what one wishes to happen” or what is willed) and a subjective connotation (“the act of willing or desiring”). The word conveys the idea of desire, even a heart’s desire, for the word primarily expresses emotion instead of volition. Thus God’s will is not so much God’s intention, as it is His heart’s desire. THELEMA - 54V - Matt. 6:10; Matt. 7:21; Matt. 12:50; Matt. 18:14; Matt. 21:31; Matt. 26:42; Mk. 3:35; Lk. 12:47; Lk. 22:42; Lk. 23:25; Jn. 1:13; Jn. 4:34; Jn. 5:30; Jn. 6:38; Jn. 6:39; Jn. 6:40; Jn. 7:17; Jn. 9:31; Acts 13:22; Acts 21:14; Acts 22:14; Rom. 1:10; Rom. 2:18; Rom. 12:2; Rom. 15:32; 1 Co. 1:1; 1 Co. 7:37; 1 Co. 16:12; 2 Co. 1:1; 2 Co. 8:5; Gal. 1:4; Eph. 1:1; Eph. 2:3; Eph. 5:17; Eph. 6:6; Col. 1:1; Col. 1:9; Col. 4:12; 1 Thess. 4:3; 1 Thess. 5:18; 2 Tim. 1:1; 2 Tim. 2:26; Heb. 10:7; Heb. 10:9; Heb. 10:10; Heb. 10:36; Heb. 13:21; 1 Pet. 2:15; 1 Pet. 4:2; 1 Pet. 4:19; 2 Pet. 1:21; 1 Jn. 2:17; 1 Jn. 5:14; Rev. 4:11 NET NOTE - TECHNICAL NOTE - 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 f1 33 𝔐 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 f13 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). Spurgeon - (full sermon) A sermon to open neglecters and nominal followers of religion Matthew 21:31–32 There is, my dear friends, the same gospel to be preached to one class of men as to every other class. I pray God the day may never come when we shall be found in our preaching talking about working classes, middle classes and upper classes. I know no difference between you; you are the same to me when I preach the gospel, whether you are kings and queens, or crossing sweepers; satin and cotton, broadcloth and fustian are alike to the gospel. If you are peers of the realm, we trim not our gospel to suit you, and if you are the basest of thieves, we do not exclude you from the voice of mercy. The gospel comes to men as sinners, all equally fallen in Adam, equally lost and ruined by sin. I have not one gospel for Her Majesty the Queen and another gospel for the beggar-woman. No, there is only one way of salvation, only one foundation, only one propitiation, only one gospel. Look to the cross of Christ and live. High was the brazen serpent lifted, and all that Moses said was, ‘Look.’ If a prince of the house of Judah was bitten, he was told to look; without looking his lion standard of costly emblazonry could not avail him; if some wretch in the camp was bitten, he must look, and the efficacy was the same for him as for the greatest of the host. Look! Look to Jesus. Believe in the Son of God and live! One brazen serpent for all the camp; one Christ for all ranks and conditions of men. What a blessing it would be if we were all enabled to trust Christ! My brethren, why not? He is worthy of the confidence of all. The Spirit of God is able to work faith in all. O poor sinner, look to him! QUESTION - Why does the Bible speak so negatively about tax collectors? ANSWER - Probably in every culture, in every part of history, from the tax collectors of ancient Israel to the IRS agents of today, the tax man has received more than his share of scorn and contumely. The New Testament indicates that the occupation of “tax collector” (or “publican”) was looked down upon by the general populace. The Pharisees communicated their disdain for tax collectors in one of their early confrontations with Jesus. The Lord was eating a meal with “many tax collectors and sinners . . ., for there were many who followed him.” When the Pharisees noticed this,“they asked his disciples: ‘Why does he eat with tax collectors and sinners?’” (Mark 2:15–16). A “sinner,” to a Pharisee, was a Jew who did not follow the Law (plus the Pharisees’ own rules). And a “tax collector” was—well, a tax collector. Jesus used the commonly held opinion of tax collectors as an illustration of the final stage of church discipline: when a person is excommunicated, Jesus said to “treat them as you would a pagan or a tax collector” (Matthew 18:17). In other words, the excommunicant is to be considered an outsider and a candidate for evangelism. There are a few reasons for the low view of tax collectors in the New Testament era. First, no one likes to pay money to the government, especially when the government is an oppressive regime like the Roman Empire of the 1st century. Those who collected the taxes for such a government bore the brunt of much public displeasure. Second, the tax collectors in the Bible were Jews who were working for the hated Romans. These individuals were seen as turncoats, traitors to their own countrymen. Rather than fighting the Roman oppressors, the publicans were helping them—and enriching themselves at the expense of their fellow Jews. Third, it was common knowledge that the tax collectors cheated the people they collected from. By hook or by crook, they would collect more than required and keep the extra for themselves. Everyone just understood that was how it worked. The tax collector Zacchaeus, in his confession to the Lord, mentioned his past dishonesty (Luke 19:8). Fourth, because of their skimming off the top, the tax collectors were well-to-do. This further separated them from the lower classes, who resented the injustice of their having to support the publicans’ lavish lifestyle. The tax collectors, ostracized as they were from society, formed their own clique, further separating themselves from the rest of society. Jesus taught that we should love our enemies. To emphasize the point, He said, “If you love those who love you, what reward will you get? Are not even the tax collectors doing that?” (Matthew 5:46). The word even is significant. Jesus was telling the crowd they needed to rise above the level of publican behavior. If our love is only reciprocal, then we’re no better than a tax collector! Such a comparison must have left its mark on Jesus’ hearers. Given the low esteem people had for tax collectors, it is noteworthy that Jesus spent so much time with them. The reason He was eating that meal in Mark 2 with “many tax collectors” is that He had just called Matthew, a tax collector, to be one of His twelve disciples. Matthew was throwing a feast because he wanted his circle of friends to meet the Lord. Many believed in Jesus (verse 15). Jesus responded to the Pharisees’ indignation by stating His ministry purpose: “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners” (Mark 2:17). The Pharisees saw tax collectors as enemies to be shunned. Jesus saw them as the spiritually sick to be healed. The Pharisees could offer nothing to the tax collectors except a list of rules. Jesus offered forgiveness of sins and the hope of a new life. No wonder the publicans liked to spend time with Jesus (Luke 15:1). And tax collectors like Matthew and Zacchaeus were transformed by the gospel and followed the Lord. John the Baptist’s message was that all need to repent, not just tax collectors and other obvious sinners. The Pharisees couldn’t see their need and refused to be categorized with publicans. To the self-righteous, Jesus said, “Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. 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” (Matthew 21:31–32). Robert
Mateus 21
Spurgeon - In this parable a certain householder did all that could be done for his vineyard: it was well planted, and hedged round about, provided with a wine-press digged in the rock, and guarded by a tower built for the purpose. Even so the Jewish Church had been created, trained, guarded, and fully furnished by the Lord; “For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant “( Isaiah 5:7). Everything was in good order for the production of fruit, so that the Lord was able to say, “What could have been done more to my vineyard, that I have not done in it? “( Isaiah 5:4. ) The owner went into a far country and committed the estate to husbandmen who were to take care of it for him and yield to him a certain share of the produce as the rent. Thus the great Lord of Israel left the nation under the care of priests, and kings, and men of learning, who should have cultivated this heritage of Jehovah for him, and yielded up to him the fruit of this choice vineyard. God for a while seemed gone from his chosen people, for miracles had ceased; but this should have made the scribes and priests the more watchful, even as good servants are the more awake to guard the estate of their master when he is away. (Matthew 21 Commentary) Related Resource: Discussion of Vineyards in the Holy Land with several nice black and white pictures Parable (symbol) (3850) parabole from para = beside, near + ballo = throw, cast; English "parable") is literally a throwing beside or placing of one thing by the side of another (juxtaposition as of ships in battle in classic Greek). The metaphorical meaning is to place or lay something besides something else for the purpose of comparison. (Mt 24:32, Mk 13:28, Mk 3:23, Lk 14:7). An illustration (Mt 13:3). In Hebrews 9:9 the idea is of something (OT Tabernacle) that serves as a model or example pointing beyond itself for later realization and thus a type or a figure. John
Mateus 21
Spurgeon - The householder waited till near the full time in which he could expect a return. The time of the fruit drew near; and as the husbandmen sent him none of the produce of the vineyard, he sent his servants to receive the fruits of it, and bring them to him. These servants, as the lord’s representatives, ought to have been received with due honor; but they were not. The leaders of the Jewish nation for a long time rendered to the Lord no homage, love, or service. Prophets were sent of God to Israel, but their message was refused by the rulers of the people. (Matthew 21 Commentary) Time (2540) (kairos) means a point of time or period of time, time, period, frequently with the implication of being especially fit for something and without emphasis on precise chronology. It means a moment or period as especially appropriate the right, proper, favorable time (at the right time). A season. Kairos describes something that lasts only for a season, for a specific period of time. Matthew 21:35 “The vine-growers took his slaves and beat one, and killed another, and stoned a third. Mt 5:12 23:31-37 1Ki 18:4,13 19:2,10 22:24 2Ch 16:10 24:21,22 2Ch 36:15,16 Ne 9:26 Jer 2:30 25:3-7 26:21-24 Lu 13:33,34 Ac 7:52 1Th 2:15,16 Heb 11:36,37 Rev 6:9 Related Passages: Luke 20:10-13+ “At the harvest time he sent a slave to the vine-growers, so that they would give him some of the produce of the vineyard; but the vine-growers beat him and sent him away empty-handed. 11 “And he proceeded to send another slave; and they beat him also and treated him shamefully and sent him away empty-handed. 12 “And he proceeded to send a third; and this one also they wounded and cast out. Mark 12:2-12+ “At the harvest time he sent a slave to the vine-growers, in order to receive some of the produce of the vineyard from the vine-growers. 3 “They took him, and beat him and sent him away empty-handed. 4 “Again he sent them another slave, and they wounded him in the head, and treated him shamefully. 5 “And he sent another, and that one they killed; and so with many others, beating some and killing others. VINE-GROWERS PERSECUTE AND KILL HIS SLAVES The vine-growers took his slaves (doulos) and beat (dero) one, and killed (apokteino) another, and stoned (lithoboleo) a third - The tenants or vine-growers mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message. Beat refers to a severe beating or flogging. Mark and Luke omit the verb "stoned." John
Mateus 21
Spurgeon - The husbandman, the persons in charge and authority, kings, priests, and teachers; these united in doing evil to the owner’s servants. They were not themselves his “servants”; they deserved not so honorable a title. Beating, killing, and stoning, are put for various forms of maltreatment, which the Lord’s prophets received at the hands of Israel’s husbandmen, the religious rulers of the nation. Those to whom the vineyard was leased were traitors to the chief landlord, and did violence to his messengers; for in heart they desired to keep the vineyard to themselves. (Matthew 21 Commentary) Beat (beating, flogged, receive lashes, strike) (1194)(dero) literally meant to remove the skin (flay = strip off skin) and in the NT is used to depict the action of whipping, beating, thrashing or scourging in a manner calculated to take off the skin and was used to describe beating of Jesus (Lk 22:63+). Jesus warned His disciples they would be flogged (Mk 13:9+) and they were (Acts 5:40)! Dero can refer to striking someone on the face or the body (John 18:23; 2 Cor. 11:20) or to a total physical beatdown (Acts 5:40; 16:37; 22:19). Stoned (3036)(lithoboleo from lithos - stone + ballo - cast) means to pelt with stones. Throw stones at (Mt 21.35). Stone (to death) (Mt 23:37, Lk 13:34, Acts 7.58) The conspirators against Alexander are stoned after the trial by those present. In the Septuagint it is the usual term for execution by stoning (Deuteronomy 13:10). In Iconium both the Jews and the Gentiles sought to kill Paul and Barnabas by stoning (Acts 14:5). LITHOBOLEO - 7V - Matt. 21:35; Matt. 23:37; Lk. 13:34; Acts 7:58; Acts 7:59; Acts 14:5; Heb. 12:20 LITHOBOLEO IN SEPTUAGINT - Exod. 8:26; Exod. 19:13; Exod. 21:28; Exod. 21:29; Exod. 21:32; Lev. 20:2; Lev. 20:27; Lev. 24:14; Lev. 24:16; Lev. 24:23; Num. 15:35; Num. 15:36; Deut. 13:10; Deut. 17:5; Deut. 21:21; Deut. 22:21; Deut. 22:24; Jos. 7:25; 1 Sam. 30:6; 1 Ki. 12:18; 1 Ki. 21:10; 1 Ki. 21:13; 1 Ki. 21:14; 2 Chr. 10:18; 2 Chr. 24:21; Ezek. 16:40; Ezek. 23:47 Matthew 21:36 “Again he sent another group of slaves larger than the first; and they did the same thing to them. Related Passages: Luke 20:11-13+ 11“And he proceeded to send another slave; and they beat him also and treated him shamefully and sent him away empty-handed. 12 “And he proceeded to send a third; and this one also they wounded and cast out. Mark 12:2-12+ “At the harvest time he sent a slave to the vine-growers, in order to receive some of the produce of the vineyard from the vine-growers. 3 “They took him, and beat him and sent him away empty-handed. 4“Again he sent them another slave, and they wounded him in the head, and treated him shamefully. 5 “And he sent another, and that one they killed; and so with many others, beating some and killing others. BEATING AND KILLING THE SECOND GROUP Again he sent another group of slaves (doulos) larger than the first; and they did the same thing to them - Another is allos thus another group of the same kind. They beat, killed and stoned the second group. Most commentators agree these are references to persecution of the prophets God had sent to Israel. Van Parunak: Throughout the OT, the rulers of the people abused the prophets. Jezebel and the prophets of the Lord (1 Kings 18:4, 13) Ahab and Micaiah (1 Kings 22) Joash and Zechariah (2 Chr 24:20-22) Jehoiakim and Jeremiah (Jer 26:21) C H Spurgeon - The lord of the vineyard was patient, and gave them further opportunities to mend their ways: Again, he sent other servants. Failure to bring back the fruit was not the fault of the first messengers, for other servants were rejected even as they had been. The householder was very anxious to win the husbandmen to a better state of mind, for he increased the number of his representatives, sending more than the first, trusting that the evil men would yield to repeated calls. No good came of this effort of kindness; for the badly-disposed husbandmen only continued their murderous cruelty: they did unto them likewise. It was evidently a bad case. The Jewish people would not hearken to the voices of the Lord’s servants, and their rulers not them the example of persecuting the men whom God had sent to them. (Matthew 21 Commentary) Matthew 21:37 “But afterward he sent his son to them, saying, ‘They will respect my son.’ NAU Matthew 21:37 "But afterward he sent his son to them, saying, 'They will respect my son.' KJV Matthew 21:37 But last of all he sent unto them his son, saying, They will reverence my son. BGT Matthew 21:37 ὕστερον δὲ ἀπέστειλεν πρὸς αὐτοὺς τὸν υἱὸν αὐτοῦ λέγων· ἐντραπήσονται τὸν υἱόν μου. NET Matthew 21:37 Finally he sent his son to them, saying, 'They will respect my son.' CSB Matthew 21:37 Finally, he sent his son to them. 'They will respect my son,' he said. ESV Matthew 21:37 Finally he sent his son to them, saying, 'They will respect my son.' NIV Matthew 21:37 Last of all, he sent his son to them. 'They will respect my son,' he said. NLT Matthew 21:37 "Finally, the owner sent his son, thinking, 'Surely they will respect my son.' But afterward: Mt 3:17 Mk 12:6 Lu 20:13 Joh 1:18,34 3:16,35,36 Heb 1:1,2 They: Isa 5:4 Jer 36:3 Zep 3:7 Related Passages: Luke 20:13+ “The owner of the vineyard said, ‘What shall I do? I will send my beloved son; perhaps they will respect him.’ Mark 12:6+ ““He had one more to send, a beloved (agapao) son; he sent him last of all to them, saying, ‘They will respect my son.’ LANDOWNER FINALLY SENDS HIS SON But afterward (most versions have "finally") he sent (apostello) his (Mk 12:6 adds "beloved") son to them, saying, ‘They will respect (entrepo) my son - The landowner’s decision to send his son clearly represents God sending His Son Jesus. William Hendriksen on afterward or finally - The word “finally” is full of intense emotion and pathos. The owner has a son, a beloved son, his only child (see Mark 12:6). Besides that son there is no longer anyone else he can send. That son is his one and all. He is all there is left, the owner’s last word. So he sent his son, thinking, “They will be ashamed of hurting my son. They will respect him.” He spared not his own son! But what happens? When these wicked tenants see his son approaching they begin to plot. They enter into a consultation with each other. Accordingly, what they are going to do to him is not matter of impulse. On the contrary, it is “malice of aforethought,” the result of wicked deliberation, of corrupt, selfish scheming. It is premeditated murder. They reason as follows: “This is the heir. When we kill him there will be no other heir to worry about. So the inheritance which he would have obtained will be ours.” In their sinister folly they forget that the owner, the son’s father, is still alive, and will certainly wreak vengeance. How blatantly foolish is sin! How absurd! “He who dwells in the heavens will laugh. The Lord will hold them in derision” (Ps. 2:4). (Borrow Exposition of the Gospel According to Matthew page 782) C H Spurgeon -The sending of his son was the householder’s last resort. Luke represents him as saying, “What shall I do?” He might have resolved at once to punish the evil-doers; but his action proved that mercy had triumphed over wrath: Last of all he sent unto them his son. The sending of Jesus to Jerusalem was God’s ultimatum. If he should be rejected, judgment must fall upon the guilty, city. It seemed impossible that his mission could fail. In sending his beloved Son, the Father seemed to say, “Surely, ‘they will reverence my son.’ Can they go the length of doing despite to the Heir of all things? Will not his own beauty and majesty overawe them? Heaven adores him; hell trembles at him; surely, they will reverence my Son.” (Matthew 21 Commentary) Vance Havner - God Sent His Son Last of all he sent unto them his Son. Matthew 21:37. In all the confusion and commercialization of Christmas these days we are more than likely to lose Christ. Let us never forget that God sent not merely a prophet, a philosopher, a leader, to meet the world's need. He gave His only begotten Son (Jn. 3:16). Like the man in the parable, He said, "I will send my beloved Son" (Lk. 20:13). He spared not His own Son (Rom. 8:32). A little boy accustomed to seeing service stars in windows during the war exclaimed as he watched the evening star at sunset, "God must have a son in the war!" The story has been misapplied, but in the age-old struggle with sin God truly gave His Son. Remember at Christmas that the Gospel is not that Jesus came or that He lived or that He taught. He could have done all that, but if He had returned to the Father some other way than by Calvary and the open tomb, we would still be in our sins. Thank God He was born. But He was born to die and live again, that we might live forever. The Parable of the Tenants - John Stott Through the Year With John Stott: Daily Reflections from ... - Page 34 LAST OF ALL, HE SENT HIS SON TO THEM. “THEY WILL RESPECT MY SON,” HE SAID. BUT… THEY… KILLED HIM. Matthew 21:37–39 As the final week progressed, the authorities’ hostility to Jesus grew, and the themes of confrontation and judgment clarified. A striking example of this is the so-called parable of the tenants that, however, is an allegory, not a parable. The landowner who planted a vineyard and provided it with a wall, a winepress, and a watchtower is evidently God himself, whose vineyard is Israel as in Isaiah 5. He did everything within his power to make his people fruitful in good works. The tenant farmers, to whom the owner rented his vineyard, are the religious leaders of Israel. In due course, when the vintage was ripe, the owner sent his servants (the prophets) to collect the fruit, but the tenants seized, beat, stoned, and killed them. So the owner sent more servants, but they were ill-treated in the same way. Last of all, he sent his son to them. “They will respect my son,” he said to himself. Instead, the tenants killed him. In conclusion, Jesus asked his hearers a straight question, which compelled them to make a moral judgment against themselves, since by their answer they condemned themselves. Indeed, Matthew explicitly says so: “When the chief priests and the Pharisees heard Jesus’ parables, they knew he was talking about them” (Matt. 21:45). Here is Jesus’ question: “What will he [the landowner] do to those tenants?” (v. 40). They replied, “He will bring those wretches to a wretched end… and he will rent the vineyard to other tenants, who will give him his share of the crop” (v. 41). “Therefore I tell you,” Jesus said, “the kingdom of God will be taken away from you [Israel] and given to a people [the Gentiles] who will produce its fruit” (v. 43). Matthew 21:38 “But when the vine-growers saw the son, they said among themselves, ‘This is the heir; come, let us kill him and seize his inheritance.’ BGT Matthew 21:38 οἱ δὲ γεωργοὶ ἰδόντες τὸν υἱὸν εἶπον ἐν ἑαυτοῖς· οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτὸν καὶ σχῶμεν τὴν κληρονομίαν αὐτοῦ, NET Matthew 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!' CSB Matthew 21:38 "But when the tenant farmers saw the son, they said among themselves, 'This is the heir. Come, let's kill him and take his inheritance! ' ESV Matthew 21:38 But when the tenants saw the son, they said to themselves, 'This is the heir. Come, let us kill him and have his inheritance.' NIV Matthew 21:38 "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.' NLT Matthew 21:38 "But when the tenant farmers saw his son coming, they said to one another, 'Here comes the heir to this estate. Come on, let's kill him and get the estate for ourselves!' This: Mt 2:13-16 26:3,4 27:1,2 Ge 37:18-20 Ps 2:2-8 Mk 12:7,8 Lu 20:14 Joh 11:47-53 Ac 4:27,28 5:24-28 Related Passages: Luke 20:14+ “But when the vine-growers saw him, they reasoned with one another, saying, ‘This is the heir; let us kill him so that the inheritance will be ours.’ Mark 12:7-8+ “But those vine-growers said to one another, ‘This is the heir; come, let us kill him, and the inheritance will be ours!’ 8 “They took him, and killed him and threw him out of the vineyard. SON RECOGNIZED AS HEIR AND KILLED But when - Tragic term of contrast! The vine-growers (georgos) saw the son, they said among themselves, ‘This is the heir (Kleronomos); come, let us kill (apokteino) him and seize his inheritance (kleronomia) - While this is clearly a parable, this sentence could not have been clearer as to what the religious leaders planned to do to the Son of God! This is a fascinating statement. Why do I say that? If we can interpret this aspect of the parable literally, Jesus says they knew the beloved son was "the heir." Wuest agrees writing "The Sanhedrin recognized our Lord for what He was, the Son of God, the Messiah of Israel. The Lord had come to claim the vineyard, Israel, for Himself. He had received friendly recognition from the people. This had aroused the jealousy of their spiritual leaders. They tried in desperation to recover their waning power over the people by giving Him over to the Gentiles for crucifixion." (Mark in the Greek New Testament for the English reader) C H Spurgeon - Things turned not out as a loving heart might have hoped. Evil worked itself to its consummation. When the husbandmen saw the son; that is to say, as soon as the chief priests and Pharisees perceived that the true Messiah was come, they said among themselves what they dared not say openly. The very sight of the heir of all things fired them with malice. In their hearts they hated Jesus, because they knew that he really was the Messiah. They feared that he would dismiss them, and assume possession of his own inheritance, and therefore they would make an end of him: “This is the heir; come, let us kill him .” Once get him out of the way, they hoped to keep the nation in their own hands, and use it for their own purposes: therefore they inwardly said, “Let us seize on his inheritance. ” They knew that he was “the heir”, and that it was “his inheritance”; but their knowledge did not prevent them from seeking to snatch the vineyard away from its rightful owner. Our Lord pictured to the life what was passing in the minds of the proud ecclesiastics around him, and he did not hesitate to do this to their faces. No names were mentioned, but this was personal preaching of the best kind. (Matthew 21 Commentary) Matthew 21:39 “They took him, and threw him out of the vineyard and killed him. BGT Matthew 21:39 καὶ λαβόντες αὐτὸν ἐξέβαλον ἔξω τοῦ ἀμπελῶνος καὶ ἀπέκτειναν. NET Matthew 21:39 So they seized him, threw him out of the vineyard, and killed him. CSB Matthew 21:39 So they seized him, threw him out of the vineyard, and killed him. ESV Matthew 21:39 And they took him and threw him out of the vineyard and killed him. NIV Matthew 21:39 So they took him and threw him out of the vineyard and killed him. NLT Matthew 21:39 So they grabbed him, dragged him out of the vineyard, and murdered him. took him: Mt 26:50,57 Mk 14:46-53 Lu 22:52-54 Joh 18:12,24 Ac 2:23 4:25-27 cast: Heb 13:11-13 slew: Ac 2:23 3:14,15 4:10 5:30 7:52 Jas 5:6 Related Passages: Matthew 26:50; 57 And Jesus said to him, “Friend, do what you have come for.” Then they came and laid hands on Jesus and seized Him. (26:57) Those who had seized Jesus led Him away to Caiaphas, the high priest, where the scribes and the elders were gathered together. Mark 14:46-53 They laid hands on Him and seized Him. 47 But one of those who stood by drew his sword, and struck the slave of the high priest and cut off his ear. 48 And Jesus said to them, “Have you come out with swords and clubs to arrest Me, as you would against a robber? 49 “Every day I was with you in the temple teaching, and you did not seize Me; but this has taken place to fulfill the Scriptures.” 50 And they all left Him and fled. 51 A young man was following Him, wearing nothing but a linen sheet over his naked body; and they *seized him. 52 But he pulled free of the linen sheet and escaped naked. 53 They led Jesus away to the high priest; and all the chief priests and the elders and the scribes *gathered together. Luke 22:52-54 Then Jesus said to the chief priests and officers of the temple and elders who had come against Him, “Have you come out with swords and clubs as you would against a robber? 53 “While I was with you daily in the temple, you did not lay hands on Me; but this hour and the power of darkness are yours.” 54 Having arrested Him, they led Him away and brought Him to the house of the high priest; but Peter was following at a distance. Luke 20:14-15+ “But when the vine-growers saw him, they reasoned with one another, saying, ‘This is the heir; let us kill him so that the inheritance will be ours.’ 15 “So they threw him out of the vineyard and killed him. What, then, will the owner of the vineyard do to them? Mark 12:7-8+ “But those vine-growers said to one another, ‘This is the heir; come, let us kill him, and the inheritance will be ours!’ 8 “They took him, and killed him and threw him out of the vineyard. THEY CAST HIM OUT AND KILLED HIM They took (lambano) him, and threw him out (ekbállō) of the vineyard (ampelon) and killed (apokteino) him - If you were in the audience the day Jesus spoke this parable, you would have been shocked at this turn of events! This is designed to make the audience feel outrage against those tenant farmers. Throwing the heir out of the vineyard pictures Jesus’ death outside of the walls of the Jerusalem. Mark 12:7+ adds “But those vine-growers said to one another, ‘This is the heir; come, let us kill him, and the inheritance will be ours!’ - This is a fascinating statement. Why do I say that? If we can interpret this aspect of the parable literally, Jesus says they knew the beloved son was "the heir." Wuest agrees writing "The Sanhedrin recognized our Lord for what He was, the Son of God, the Messiah of Israel. The Lord had come to claim the vineyard, Israel, for Himself. He had received friendly recognition from the people. This had aroused the jealousy of their spiritual leaders. They tried in desperation to recover their waning power over the people by giving Him over to the Gentiles for crucifixion." (Mark in the Greek New Testament for the English reader) John MacArthur agrees with the preceding comments adding that "Jesus’ whole life was marked with endless evidences that He was indeed the Son of God, the Messiah. It was unmistakably clear. And the vine-growers say, “This is the heir.” What an indictment. “This is the heir.” They knew what His claims were. They knew He substantiated them by power over disease, power over death, power over demons. They knew His miracle power. They knew there was no explanation for Him other than that He was divine. Why didn’t they believe? Listen to John 12:42. “Nevertheless many even of the rulers believed in Him, but because of the Pharisees they were not confessing Him, lest they should be put out of the synagogue; for they loved the approval of men rather than the approval of God.” It never was a question of evidences. Never. They even say, “We know that You speak the true words of God.” They never argued about His miracles. They never denied one miracle. It just was not acceptable to them to believe in Him because they loved their own religion and the praise that it brought them more than they loved God. It was not a head issue, it was a heart issue. He is the Messiah. He is the only and beloved Son of God. (Sermon)
Mateus 21
Spurgeon - Since they could not answer him, they would apprehend him. Happily, the multitude thought too well of Jesus to allow of their laying hands on him, though they sought to do so. These great religionists were as cowardly as they were cruel: they feared the multitude, because they took him for a prophet. They dared not tell the truth concerning John because they feared the people, and that feat restrained their anger against John’s Lord. It was arranged, in the order of providence, that ecclesiastical malice should be held in check by popular feeling. This was an instance of the way in which full often the earth has helped the woman ( Revelation 12:16), and the will of the masses has screened the servants of God from priestly cruelty. He who rules all things sets in motion a high order of politics in the affairs of men in reference to his church. At times, princes have saved men of God from priestly rancor, and anon the multitude has preserved them from aristocratic hate. One way or another, Jehovah knows how to preserve his son, and all those who are with him, until the hour comes when by their deaths they can glorify his name, and enter into glory themselves. (Matthew 21 Commentary) John
Mateus 21
Spurgeon - They caught him in the garden of Gethsemane; they cast him out in their Council in the hall of Caiaphas, and when he was led without the gate of Jerusalem; they slew him at Calvary. The writer of Hebrews describes the throwing of the Son outside of "the vineyard" writing "For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate (OF THE HOLY CITY OF JERUSALEM). 13 So, let us go out to Him outside the camp, bearing His reproach. (Heb 13:11-13+) (see excellent diagram of proposed site of Golgotha outside the city gates) C H Spurgeon - The Lord Jesus becomes prophetic, as by the parable he foretells the success of their malice. The husbandmen were hasty in carrying out their wicked plot. No sooner said than done. Three acts were in that drama, and they followed quickly upon each other. We will drop the figures, and unveil the facts. They caught him in the garden of Gethsemane; they cast him out in their Council in the hall of Caiaphas, and when he was led without the gate of Jerusalem; they slew him at Calvary; for theirs was the crime, though the :Romans did the deed. Thus the Heir was slain, but the murderers did not long retain the vineyard; swift justice overtook them. (Matthew 21 Commentary) Matthew 21:40 “Therefore when the owner of the vineyard comes, what will he do to those vine-growers?” BGT Matthew 21:40 ὅταν οὖν ἔλθῃ ὁ κύριος τοῦ ἀμπελῶνος, τί ποιήσει τοῖς γεωργοῖς ἐκείνοις; NET Matthew 21:40 Now when the owner of the vineyard comes, what will he do to those tenants?" CSB Matthew 21:40 Therefore, when the owner of the vineyard comes, what will he do to those farmers?" ESV Matthew 21:40 When therefore the owner of the vineyard comes, what will he do to those tenants?" NIV Matthew 21:40 "Therefore, when the owner of the vineyard comes, what will he do to those tenants?" NLT Matthew 21:40 "When the owner of the vineyard returns," Jesus asked, "what do you think he will do to those farmers?" what will he do: Mk 12:9 Lu 20:15,16 Heb 10:29 Related Passages: Luke 20:15+ “So they threw him out of the vineyard and killed him. What, then, will the owner of the vineyard do to them? Mark 12:9+ “What will the owner of the vineyard do? He will come and destroy the vine-growers, and will give the vineyard to others. JESUS POSES THE QUESTION Therefore - Term of conclusion. And what a conclusion it would be! When the owner of the vineyard (ampelon) comes, what will he do to those vine-growers (georgos)? - One can picture the religious leaders as "all ears" upon hearing this question addressed specifically to them.
Mateus 21
Spurgeon - Jesus puts the matter before them. Out of their own mouths shall the verdict proceed. There is a time when the lord of the vineyard cometh. To those chief priests that hour was drawing very near: the question for them to think of was, “What will he do unto those husbandmen? ” As a class, the religious leaders of the Jews were guilty of the blood of a long line of prophets, and they were about to crown their long career of crime by the murder of the Son of God himself: in the destruction of Jerusalem the God of heaven visited them, and dealt out just punishment to them. The siege of the city and the massacre of the inhabitants was a terrible avenging of the innocent blood which the people and their rulers had shed. (Matthew 21 Commentary) Matthew 21:41 They *said to Him, “He will bring those wretches to a wretched end, and will rent out the vineyard to other vine-growers who will pay him the proceeds at the proper seasons.” KJV Matthew 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. BGT Matthew 21:41 λέγουσιν αὐτῷ· κακοὺς κακῶς ἀπολέσει αὐτοὺς καὶ τὸν ἀμπελῶνα ἐκδώσεται ἄλλοις γεωργοῖς, οἵτινες ἀποδώσουσιν αὐτῷ τοὺς καρποὺς ἐν τοῖς καιροῖς αὐτῶν. NET Matthew 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." CSB Matthew 21:41 "He will completely destroy those terrible men," they told Him, "and lease his vineyard to other farmers who will give him his produce at the harvest." ESV Matthew 21:41 They said to him, "He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons." NIV Matthew 21:41 "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." NLT Matthew 21:41 The religious leaders replied, "He will put the wicked men to a horrible death and lease the vineyard to others who will give him his share of the crop after each harvest." NRS Matthew 21:41 They said to him, "He will put those wretches to a miserable death, and lease the vineyard to other tenants who will give him the produce at the harvest time." NJB Matthew 21:41 They answered, 'He will bring those wretches to a wretched end and lease the vineyard to other tenants who will deliver the produce to him at the proper time.' NAB Matthew 21:41 They answered him, "He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times." YLT Matthew 21:41 They say to him, 'Evil men -- he will evilly destroy them, and the vineyard will give out to other husbandmen, who will give back to him the fruits in their seasons.' MIT Matthew 21:41 They answered him, "He will exterminate those extremely evil men, and he will lease the vineyard to other tenant farmers who will turn over to him the produce at the appropriate times." He will bring those wretches Mt 3:12 22:6,7 23:35-38 24:21,22 Lev 26:14-46 De 28:59-68 Ps 2:4,5,9 Isa 5:5-7 Da 9:26 Zec 11:8-10 12:12 13:8 14:2,3 Mal 4:1-6 Lu 17:32-37 19:41-44 21:22-24 1Th 2:16 Heb 2:3 12:25 and will rent out the vineyard Mt 21:43 8:11 Isa 49:5-7 65:15 66:19-21 Lu 13:28,29 14:23,24 21:24 Ac 13:46-48 15:7 18:6 28:8 Ro 9:1-11:36 15:9-18 Related Passages: Luke 20:16+ “He will come and destroy these vine-growers and will give the vineyard to others.” When they heard it, they said, “May it never be!” Mark 12:9+ “What will the owner of the vineyard do? He will come and destroy the vine-growers, and will give the vineyard to others. SELF CONDEMNATION OF THEMSELVES They *said (historical present tense) to Him - I take the "they" here as the corrupt religious leaders. Our Lord causes them to pass the sentence of destruction upon themselves, a destruction which had its first installment about forty years later as Judaism as it had been practiced in the Temple was destroyed by the Roman armies. Spurgeon adds "in the destruction of Jerusalem the God of heaven visited them, and dealt out just punishment to them. The siege of the city and the massacre of the inhabitants was a terrible avenging of the innocent blood which the people and their rulers had shed. " “He will bring those wretches (kakos) to a wretched end (apollumi) - The chief priests and pharisees do not yet understand what they are saying, for here they call down God's judgment upon themselves (cf David's reaction to Nathan's parable - 2Sa 12:1-15+). The word for end (apollumi) does not speak of annihilation but of one whose life is ruined and is no longer usable for its intended purpose. The end would indeed be wretched for these religious men would "be cast out into the outer darkness; in that place there shall be weeping and gnashing of teeth" (Mt 8:12+, cf Mt 13:42, 50+) forever tormented in the Lake of fire. ESV Study Bible agrees noting that "In a preliminary sense this (DESTRUCTION) happened during the destruction of Jerusalem in a.d. 70, but in a fuller sense it refers to the final judgment." (Borrow ESV Study Bible) Daniel Doriani: The NIV captures a play on words in the Greek, which roughly reads “bad ones he will badly destroy.” So Jesus now says what he previously showed when he closed the temple and he cursed the fig tree: judgment is coming. And will rent out the vineyard (ampelon) to other (allos not heteros - see notes below) vine-growers (georgos) who will pay (apodidomi) him the proceeds (karpos - fruit) at the proper seasons (kairos) They fall into the trap laid by the parable and condemn themselves! Who are the other vine-growers? Most commentaries say they are the Gentiles which sounds reasonable considering the fact that the church is now predominantly Gentile. But as discussed below by John MacArthur, one should not overlook that the first individuals who received charge over God's "Gospel seed" were all Jewish - 12 Jewish apostles and then one additional Jewish apostle Paul. It was through their ministry that the Gospel of the Kingdom was spread throughout the known world. So MacArthur makes an interesting point that the "others" may not be Gentiles as normally interpreted but actually be the believing Jewish apostles who replace the evil "vine-growers," the unbelieving Jewish religious leaders. John MacArthur on the other vine-growers writes "It is not just a simple shift from Jew to Gentile, although obviously the people of God in the past were predominantly Jewish and now are predominantly Gentile. It is a shift in leadership. That’s what our Lord is talking about. And of all people, the new leadership are the despised apostles and disciples of Jesus." MacArthur devotes almost an entire sermon to explaining who the "others" are and if you are interested in a more detailed discussion read or listen to The Murder of God's Son - A Prophetic Parable-Part 2. It is certainly food for thought and something I have never heretofore considered. It is notable that others is not heteros (different kind which would favor others as Gentiles) but allos (others of the same kind which would favor Jews), which does support MacArthur's premise the other vine-growers are of the same kind are also Jews. And of course the early church was almost entirely Jewish at its inception. C H Spurgeon - Their reply was probably made complete, and full of details, that they might hide their own shame by a parade of justice in a case which they would have men think was no concern of theirs. In very deed, they pronounced upon themselves the sentence of being wicked men , to be miserably destroyed , and to have their offices given to better men: “he will let out his vineyard unto other husbandmen .” They could not or would not give an opinion as to the mission of John the Baptist; but it seems that they could form a judgment as to themselves. The j Lord’s vineyard passed over to other a husbandmen; and the apostles and the first preachers of the gospel were found faithful to their trust. Just now there are many professed ministers of Christ who are quitting the truth which he has committed to his stewards, as a sacred trust, and setting up a doctrine of their own. Oh, that the Lord may raise up a race of men “who shall render him the fruits in their seasons !” The hall-mark of a faithful minister is his giving to God all the glory of any work that he is enabled to do. That which does not magnify the Lord will not bless men. (Matthew 21 Commentary) End (perish, lose, lost) (622) apollumi from apo = away from or wholly + olethros = state of utter ruin <> ollumi = to destroy <> root of apollyon [Re 9:11] = destroyer) means to destroy utterly but not to cause one to cease to exist. Apollumi as it relates to men, is not the loss of being per se, but is more the loss of well-being. It means to ruin so that the person (or thing) ruined can no longer serve the use for which he (it) was designed. To render useless. The gospel promises everlasting life for the one who believes. The failure to possess this life will result in utter ruin and eternal uselessness (but not a cessation of existence). Detzler writes that "In early Greek writings the word apollumi spoke of eternal loss or annihilation, which reflected the Greek concept of the afterlife. Later the word came to mean "violent injury" or "destruction." Finally in the writings of Plato it is mentioned: "Evil is everything that corrupts [apollyon] and destroys, and good is that which preserves and strengthens" (Republic). Among the destructive forces which Plato mentioned were sickness for the body, rot for wood, and rust in iron (BORROW New Testament words in today's language PAGE 116) Apollumi is the term Jesus used to speak of those who are thrown into hell (Mt 10:28+). As He makes clear elsewhere, hell is not a place or state of nothingness or unconscious existence, as is the Hindu Nirvana but is the place of everlasting torment, the place of eternal death, where there will be “weeping and gnashing of teeth” (Mt 13:42, 50+). John
Mateus 21
Spurgeon - Our Lord reminds them of David’s language in Psalm 118:22,23. They were professedly the builders, and they had rejected him who was the chief corner-stone. Yet the Lord God had made the despised one to be the head of the corner. He was the most conspicuous and honored stone in Israel’s building. Against the will of scribe and priest this had been accomplished: for it was the Lord’s doing. They might rage, but holy minds adored, and said, “It is marvelous in our eyes. ” The sufferings and glory of Christ are the wonder of the universe:” which things the angels desire to look into” ( 1 Peter 1:12). All that relates to him is marvelous in the eyes of his people. (Matthew 21 Commentary) Rejected (593) apodokimazo from apo = off, away from, pictures separation of one thing from another + dokimazo = to test, examine, scrutinize to see whether a thing is genuine or not) means to reject or refuse to accept something or someone after testing, scrutiny or examination. The preposition apo- speaks of separation and thus conveys the picture of rejecting completely. It means to examine and deem as useless. It means to judge something or someone as not being fit, worthy or genuine and thus something or someone to be rejected. It means to throw out as the result of a test, to put out of office, to repudiate, to disapprove or to declare useless. Eight of the nine NT uses of apodokimazo refer to men's (primarily Israel and her leaders who should have known better) rejection of the Messiah as genuine, worthy, qualified! Moulton and Milligan record this secular use of apodokimazo "a girdle-dagger suitable for the present purpose has not been found, and I have not thought it right to buy one that might be rejected.
Mateus 21
Spurgeon - The doom of the unfaithful religious builders was the result of their sin: “Therefore say I unto you. ” They were to love the blessings of the gospel: “The kingdom of God shall be arisen from you.” All share in the honors and offices of that kingdom would be refused them. That loss would be aggravated by their seeing it “given to a nation bringing forth the fruits thereof. ” What a warning is this to our own country! We, too, are seeing the sacrifice and deity of our Lord questioned, and his sacred Word assailed by those who should have been its advocates. Unless there is a speedy amendment, the Lord may take away the candlestick out of its place (Rev 2:4-5+), and find another race which will prove more faithful to him and to his gospel than our own has been. (Matthew 21 Commentary) KINGDOM OF GOD - 66X/65V - Matt. 12:28; Matt. 19:24; Matt. 21:31; Matt. 21:43; Mk. 1:15; Mk. 4:11; Mk. 4:26; Mk. 4:30; Mk. 9:1; Mk. 9:47; Mk. 10:14; Mk. 10:15; Mk. 10:23; Mk. 10:24; Mk. 10:25; Mk. 12:34; Mk. 14:25; Mk. 15:43; Lk. 4:43; Lk. 6:20; Lk. 7:28; Lk. 8:1; Lk. 8:10; Lk. 9:2; Lk. 9:11; Lk. 9:27; Lk. 9:60; Lk. 9:62; Lk. 10:9; Lk. 10:11; Lk. 11:20; Lk. 13:18; Lk. 13:20; Lk. 13:28; Lk. 13:29; Lk. 14:15; Lk. 16:16; Lk. 17:20; Lk. 17:21; Lk. 18:16; Lk. 18:17; Lk. 18:24; Lk. 18:25; Lk. 18:29; Lk. 19:11; Lk. 21:31; Lk. 22:16; Lk. 22:18; Lk. 23:51; Jn. 3:3; Jn. 3:5; Acts 1:3; Acts 8:12; Acts 14:22; Acts 19:8; Acts 28:23; Acts 28:31; Rom. 14:17; 1 Co. 4:20; 1 Co. 6:9; 1 Co. 6:10; 1 Co. 15:50; Gal. 5:21; Col. 4:11; 2 Thess. 1:5 KINGDOM OF HEAVEN - 32X/31V - Matt. 3:2; Matt. 4:17; Matt. 5:3; Matt. 5:10; Matt. 5:19; Matt. 5:20; Matt. 7:21; Matt. 8:11; Matt. 10:7; Matt. 11:11; Matt. 11:12; Matt. 13:11; Matt. 13:24; Matt. 13:31; Matt. 13:33; Matt. 13:44; Matt. 13:45; Matt. 13:47; Matt. 13:52; Matt. 16:19; Matt. 18:1; Matt. 18:3; Matt. 18:4; Matt. 18:23; Matt. 19:12; Matt. 19:14; Matt. 19:23; Matt. 20:1; Matt. 22:2; Matt. 23:13; Matt. 25:1 Fruit (2590) karpos is used in its literal sense to refer to fruit, produce or offspring, which describes that which is produced by the inherent energy of a living organism. Karpos is what something naturally produces. Figuratively, karpos is used of the consequence of physical, mental, or spiritual action. In the NT the figurative (metaphorical) uses predominate and this is particularly true in the Gospels, where human actions and words are viewed as fruit growing out of a person's essential being or character (cf Jn 15:5+). Karpos refers to that which originates or comes from something producing an effect or result (benefit, advantage, profit, utility). KARPOS IN GOSPELS - Matt. 3:8; Matt. 3:10; Matt. 7:16; Matt. 7:17; Matt. 7:18; Matt. 7:19; Matt. 7:20; Matt. 12:33; Matt. 13:8; Matt. 13:26; Matt. 21:19; Matt. 21:34; Matt. 21:41; Matt. 21:43; Mk. 4:7; Mk. 4:8; Mk. 4:29; Mk. 11:14; Mk. 12:2; Lk. 1:42; Lk. 3:8; Lk. 3:9; Lk. 6:43; Lk. 6:44; Lk. 8:8; Lk. 12:17; Lk. 13:6; Lk. 13:7; Lk. 13:9; Lk. 20:10; Jn. 4:36; Jn. 12:24; Jn. 15:2; Jn. 15:4; Jn. 15:5; Jn. 15:8; Jn. 15:16 H A
Mateus 21
Spurgeon - Those who stumble over Christ, the chief corner-stone of the Church, are injured: they suffer grievous bruising and breathing, but he remains unhurt. Opposition to Jesus is injury to ourselves. Those upon whom he falls in wrath are ground to powder; for the results of his anger are overwhelming, fatal, irretrievable. Oppose him, and you suffer but when he arises in his might, and opposes you, destruction has already come to you. (Matthew 21 Commentary) Broken to pieces (4917)(sunthlao from sun/syn = together + thlao = to crush) means literally to crush together, to dash to pieces. BDAG - to crush in such a way that an object is put in pieces. The only other NT uses is in the parallel passage in Mt 21:44. In the Septuagint used of shattering Sisera's head (Jdg 5:26), of a millstone crushing Abimelech's skull (Jdg 9:53), of God surely shattering the head of His enemies (Ps 68:21), of the Messiah shattering kings in the day of God's wrath (Ps 110:5, cf Ps 110:6 - the same psalm Jesus quotes from in Luke 20:42+). Scatter like dust (3039)(likmao from likmos = a winnowing fan) means to winnow chaff from grain, to blow away like chaff, to sweep out of sight or out of existence (those who reject Christ won't cease to exist, but they will cease to exist in the presence of God's glory!). The only other NT use is Mt 21:44 in the same context as Luke's use. QUESTION - Why is Jesus called the stumbling stone in Matthew 21:43-44? ANSWER - In Matthew 21:44, Jesus says, "He who falls on this stone will be broken to pieces, but he on whom it falls will be crushed." The key to understanding this statement lies in the context of the verse and the larger conversation Jesus was having. Jesus was teaching in the temple courts when the chief priests and elders approached Him and demanded to know the source of His authority. In response, Jesus asked them about John the Baptist—was he a prophet of God or not? The religious leaders, fearing the people’s response, refused to reveal their true opinion on the matter. In turn, Jesus refused to reveal the source of His authority (Matthew 21:23-27). In doing so, Jesus made it clear that the Jewish leaders themselves had no authority to judge Him. Jesus then related two parables concerning vineyards. In the first, Jesus told of two sons who were told by their father to go work in the vineyard. The first son initially refused but later changed his mind and went to work. The second son promised to work, but he never went to the vineyard. Jesus applied this to the religious leaders of Israel, who were like the second son—they expressed agreement with the Father but, in the final analysis, were disobedient. The sinners who responded to John the Baptist’s message were like the first son—they seemed unlikely candidates for heaven, but they repented and thus will enter the kingdom (verses 28-32). In the second parable, Jesus tells of a landowner who, at harvest time, sent some servants to his vineyard to collect the fruit. However, the farmers who were tending the vineyard were a wicked lot, and when the servants arrived, the farmers beat some of them and killed others. Finally, the landowner sent his own son to collect the fruit, expecting that the farmers would show him respect. But the farmers treated the son worst of all, throwing him out of the vineyard and killing him (Matthew 21:33-39). Jesus then asks a question: "When the owner of the vineyard comes, what will he do to those tenants?" (Matthew 21:40). The chief priests and elders respond, "He will bring those wretches to a wretched end" (Matthew 21:41). Jesus then presses His point home with a quotation from Psalm 118: "The stone the builders rejected has become the capstone; the Lord has done this, and it is marvelous in our eyes" (Matthew 21:42). After a warning that the religious leaders will not inherit the kingdom (Matthew 21:43), we come to the statement in question, which is the culmination of a series of dire pronouncements aimed at the chief priests and elders. Jesus begins with a question about John the Baptist in Matthew 21:25, but by the end of the conversation, Jesus is plainly speaking of Himself, referring to a "father" sending his "son" who was killed (Matthew 21:37). He then immediately quotes a Messianic prophecy (Matthew 21:42), in effect claiming to be the long-awaited Messiah. The progression is logical: a rejection of John leads one naturally to a rejection of Christ, to whom John pointed (John 1:29, 3:30). The stone which "the builders rejected" in Mt 21:42 is Jesus. Although rejected, He nevertheless becomes the "chief cornerstone" (NKJV). See also Acts 4:11; Ephesians 2:20; and 1 Peter 2:6-8. The builders’ rejection of the stone is a reference to Christ’s crucifixion. The Lord’s choice of the stone to be the cornerstone is a reference to Christ’s resurrection. God chose His Son, despised and rejected by the world, to be the foundation of His church (1 Corinthians 3:11). "See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation" (Isaiah 28:16). Now, there are consequences for coming into contact with a stone. If you trip over the edge of a rock and fall on it, you may break some bones. If a large enough rock falls on top of you, you may be killed. Jesus uses these truths to deliver a warning to the Jewish leaders. The stone in Mt 21:44 is also Jesus. In saying that those who fall on this stone "will be broken to pieces," Jesus is warning against opposing Him. Defying Jesus is like beating one’s head against a solid rock—a foolish action. In saying that those upon whom the stone falls "will be crushed," Jesus is warning against ignoring Him or trivializing Him. Apathy towards Jesus is like standing in the way of a falling rock—another foolish action. "I am here to do God’s work," Jesus essentially says. "The foundation for the church will be laid. It is unwise to oppose Me because God’s work is not inconsequential." Rejection of the Savior is fatal. Unfortunately, many do reject Him. "He will be a stone that causes men to stumble and a rock that makes them fall" (Isaiah 8:14). To persistently reject the Savior is to court judgment so severe that the only thing left will be dust. The prophet Daniel gives a similar picture of the Messiah, likening Him to a rock "cut out, but not by human hands," which smashes into the nations of the world and completely obliterates them (Daniel 2:31-45). Matthew 21:44 is a call to faith, an appeal to open one’s eyes and see that Jesus is indeed the Son of God sent into the world. The verse is also a strict warning against rejecting Jesus Christ. He is the sure Rock of salvation for those who believe, but an immovable stumbling stone for those who do not. Related Resources: What is the significance of a capstone in the Bible? QUESTION - What does it mean that Jesus Christ is the cornerstone? ANSWER - Since ancient times, builders have used cornerstones in their construction projects. A cornerstone was the principal stone, usually placed at the corner of an edifice, to guide the workers in their course. The cornerstone was usually one of the largest, the most solid, and the most carefully constructed of any in the edifice. The Bible describes Jesus as the cornerstone that His church would be built upon. He is foundational. Once the cornerstone was set, it became the basis for determining every measurement in the remaining construction; everything was aligned to it. As the cornerstone of the building of the church, Jesus is our standard of measure and alignment. The book of Isaiah has many references to the Messiah to come. In several places the Messiah is referred to as “the cornerstone,” such as in this prophecy: “So this is what the sovereign Lord says: ‘See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed. I will make justice the measuring line and righteousness the plumb line’” (Isaiah 28:16–17). In context, God speaks to the scoffers and boasters of Judah, and He promises to send the cornerstone—His precious Son—who will provide the firm foundation for their lives, if they would but trust in Him. In the New Testament, the cornerstone metaphor is continued. The apostle Paul desires for the Ephesian Christians to know Christ better: “Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord” (Ephesians 2:19– 21). Furthermore, in 1 Peter 2:6, what Isaiah said centuries before is affirmed in exactly the same words. Peter says that Jesus, as our cornerstone, is “chosen by God and precious to him” (1 Peter 2:4). The Cornerstone is also reliable, and “the one who trusts in him will never be put to shame” (verse 6). Unfortunately, not everyone aligns with the cornerstone. Some accept Christ; some reject Him. Jesus is the “stone the builders rejected” (Mark 12:10; cf. Psalm 118:22). When news of the Messiah’s arrival came to the magi in the East, they determined to bring Him gold, frankincense, and myrrh. But when that same news came to King Herod in Jerusalem, his response was to attempt to kill Him. From the very beginning, Jesus was “a stone that causes people to stumble and a rock that makes them fall” (1 Peter 2:8). How can people reject God’s chosen, precious cornerstone? Simply put, they want to build something different from what God is building. Just as the people building the tower of Babel rebelled against God and pursued their own project, those who reject Christ disregard God’s plan in favor of their own. Judgment is promised to all those who reject Christ: “Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed” (Matthew 21:44). Related Resource: Leon Patillo's vocal - Cornerstone Matthew 21:45 When the chief priests and the Pharisees heard His parables, they understood that He was speaking about them. KJV Matthew 21:45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. BGT Matthew 21:45 Καὶ ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι τὰς παραβολὰς αὐτοῦ ἔγνωσαν ὅτι περὶ αὐτῶν λέγει· NET Matthew 21:45 When the chief priests and the Pharisees heard his parables, they realized that he was speaking about them. CSB Matthew 21:45 When the chief priests and the Pharisees heard His parables, they knew He was speaking about them. ESV Matthew 21:45 When the chief priests and the Pharisees heard his parables, they perceived that he was speaking about them. NIV Matthew 21:45 When the chief priests and the Pharisees heard Jesus' parables, they knew he was talking about them. NLT Matthew 21:45 When the leading priests and Pharisees heard this parable, they realized he was telling the story against them-- they were the wicked farmers. NRS Matthew 21:45 When the chief priests and the Pharisees heard his parables, they realized that he was speaking about them. NJB Matthew 21:45 When they heard his parables, the chief priests and the scribes realised he was speaking about them, NAB Matthew 21:45 When the chief priests and the Pharisees heard his parables, they knew that he was speaking about them. YLT Matthew 21:45 And the chief priests and the Pharisees having heard his similes, knew that of them he speaketh, they: Mt 12:12 Lu 11:45 20:19 Related Passages: Luke 20:19+ “The scribes and the chief priests tried to lay hands on Him that very hour, and they feared the people; for they understood that He spoke this parable against them. Mark 12:12+ And they (RELIGIOUS LEADERS) were seeking to seize Him, and yet they feared the people, for they understood that He spoke the parable against them (SEE CONTEXT - Mk 12:1 "He began to speak to them in parables" - CLEARLY "THEM" IS THE RELIGIOUS LEADERS). And so they left Him and went away. THE LIGHTBULB FINALLY GOES OFF! When the chief priests (archiereus) and the Pharisees (pharisaios) heard (akouo) His parables (parabole) - They heard (akouo) but they did not heed. They could not claim ignorance. They knew exactly what was prophesied for them. The parables is plural so would seem to include all 3 of these concluding parables in Matthew 21-22. These parables functioned like mirrors as described by James 1:23, for these men looked at their "natural face in a mirror" and realized the man in the mirror was each of them! Talk about a "wake up call!" They understood (ginosko) that He was speaking about them - Even these foolish men can add "2 + 2" and arrive at the correct conclusion.