Matthew 21:1-46

What is the theme of this chapter?

The presentation of and challenge to the King.

What is the key verse(s) of this chapter? Verses 32

For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him.

What can I apply to my life from this chapter (things to do/avoid)?

Matthew 21:33-46

“Hear another parable. There was a master of a house who planted a vineyard and put a fence around it and dug a wine press in it and built a tower and leased it to tenants, and went into another country. When the season for fruit drew near, he sent his servants to the tenants to get his fruit. And the tenants took his servants and beat one, killed another, and stoned another. Again he sent other servants, more than the first. And they did the same to them. Finally he sent his son to them, saying, ‘They will respect my son.’ But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let us kill him and have his inheritance.’ And they took him and threw him out of the vineyard and killed him. When therefore the owner of the vineyard comes, what will he do to those tenants?” 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.” Jesus said to them, “Have you never read in the Scriptures: “‘The stone that the builders rejected has become the cornerstone; this was the Lord's doing, and it is marvelous in our eyes’? Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him.” When the chief priests and the Pharisees heard his parables, they perceived that he was speaking about them. And although they were seeking to arrest him, they feared the crowds, because they held him to be a prophet,

master of a house - picturing God

vineyard - picturing the nation of Israel

Let me sing for my beloved my love song concerning his vineyard: My beloved had a vineyard on a very fertile hill. He dug it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; and he looked for it to yield grapes, but it yielded wild grapes. And now, O inhabitants of Jerusalem and men of Judah, judge between me and my vineyard. What more was there to do for my vineyard, that I have not done in it? When I looked for it to yield grapes, why did it yield wild grapes? And now I will tell you what I will do to my vineyard. I will remove its hedge, and it shall be devoured; I will break down its wall, and it shall be trampled down. I will make it a waste; it shall not be pruned or hoed, and briers and thorns shall grow up; I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, an outcry! (Isaiah 5:1-7). (See also Jer 2:21 and Ps 80:8.)

The description of the preparation of the vineyard in verse 33 is, I think, to show that God created Israel, cared for Israel, and gave Israel everything the nation needed to succeed. (But the priests and rulers He appointed to govern treated it like it was their own.)

tenants - "The tenants represent the leaders of the Jews (and often most of the people too) who rejected the servants, the OT prophets, and who would shortly crucify the Son." (Ryrie)

servants - picturing the prophets sent to Israel

son - picturing Christ

"It is probably true that no person would send his son into a situation where servants had previously killed his other representatives but would immediately call the authorities. The contrast is between what men would do and what God had done. God did send His Son, even though Israel had rejected His prophets earlier and killed them and had rejected John the Baptist." (Walvoord)

what will he do? - "He had made them find the verdict (v 31); He now made them pass the sentence. He who compelled them to be the jury, finding the verdict in the case of their own wrong, now compelled them to be the judge, passing sentence upon their own iniquity. And they were quite vehement about it, and their very vehemence is the evidence of the tremendous force with which Jesus spoke the words, that searching intensity that stirred the conscience, and compelled attention, and made the chief priests forget their quarrel with Him and speak out the truth." (Morgan)

The quote in verse 42 is from Psalm 118:22-23. (See also Acts 4:11 and 1 Peter 2:7.)

"The figure of a stone is found often in Scripture, Jesus being referred to both as the foundation stone and the head of the corner (1 Corinthians 3:11; Ephesians 2:20-22; 1 Peter 2:4-5). To Israel, Jesus was a stumbling stone and a rock of offense (Isaiah 8:14-15; Romans 9:32-33; 1 Corinthians 1:23; 1 Peter 2:8). At the time of His second coming, He will be a smiting stone of destruction (Daniel 2:34)." (Walvoord)

A people [nation] - In the original, there is no “a” — it’s just “people,” so it’s not referring to a specific people but to those who bring forth fruit, believing Israel. It can’t be the church, as Ryrie suggests:  "I.e., taken from the Jews and given to the church, which is composed largely of Gentiles."  (See  Gaebelein's quote below.)  And it certainly can’t be Gentiles in general because in no way can they be said to be bringing forth fruit. It can only refer to the believing remnant in the Tribulation who will enter the kingdom.

"The nation to whom the Lord promises the kingdom is not the Church. The Church is called the Body of Christ, the Bride of Christ, the Habitation of God by the Spirit, the Lamb’s Wife, but never a nation. The nation is Israel still, but that believing remnant of the nation, living when the Lord comes." (Gaebelein)

broken - Some commentaries say this is speaking of the brokenness necessary to receive salvation but that doesn't make sense to me. Gaebelein has another take (below).

"The Lord in these few words predicts the coming judgment of the Jews and the Gentiles. The one sentence has been carried out and the other is still to be executed. The Jews have fallen on this stone and they have been broken. How it has become true! The stone is yet to fall and strike the world-powers, the Gentiles, and grind them to powder. [Turn to] Daniel 2 and read Nebuchadnezzar’s dream and the divinely given interpretation. The stone cut out without hands, falling out of heaven, smiting the great image at its feet, is the Lord Jesus Christ in His second coming. The Lord refers to this here. As truly as He broke the Jews who fell on Him, so will He pulverize Gentile world power and dominion, when He is revealed from heaven. The nations are ripe for their judgment." (Gaebelein)

"If your question is about 'broken,' the right cross reference is Isaiah 8:14-15. Those are the verses the Lord is thinking of. He will be as a sanctuary, but a stone of stumbling and a rock of offense to both the houses of Israel, as a trap and a snare to the inhabitants of Jerusalem.And many among them shall stumble; they shall fall and be broken, be snared and taken. Isaiah 8:14 speaks of 'both the houses of Israel' and 'the inhabitants of Jerusalem,' and then says 'many among them shall stumble, and fall, and be broken…' The Lord is speaking to 'the chief priests and elders' (Matt 21:23), so we know that He is talking about what will happen to them if they 'fall' or 'stumble' on the rock of Christ. Even the chief priests knew He was talking about them (Matt 21:45; Lk 20:18-19). It is always Israel that is said to have 'stumbled at that stumblingstone' (Romans 9:32). The rest of the verse, the part about the stone grinding them to powder, I think concerns the Gentiles (Ps 2:8-9; Dan 2:34-35, 44-45)." (Kurth)

Matthew 21:28-32

“What do you think? A man had two sons. And he went to the first and said, ‘Son, go and work in the vineyard today.’ And he answered, ‘I will not,’ but afterward he changed his mind and went. And he went to the other son and said the same. And he answered, ‘I go, sir,’ but did not go. 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. For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him.

changed his mind = lit. “to care for” (care about), repented himself

I go, sir = lit. “I, sir” — to contrast himself with the other son

"For the purpose of this contrast, He had taken them back to John’s ministry. They had heard him, and professing obedience had been disobedient. The publicans and harlots had heard him, and they who had said, We will not go, had repented … There is no question as to what Christ thought of those men; He knew perfectly well that they were sure John’s ministry was from heaven. John came in the way of righteousness, and they knew that they, the exponents of the ethic of Judaism, could not quarrel with the great ethic he declared; they knew it was the way of righteousness; and yet when he pronounced the way of righteousness they did not obey; they who affirmed their loyalty to God, would not obey the ethic through John. And it was not merely true that the publicans and harlots believed and obeyed, and they did not; the truth was that they refused to believe, even though they saw the signs of the publicans and harlots entering into the way of righteousness. They not only refused to be persuaded by John himself, but when they saw the effect of John’s preaching, that those men and women whom they despised, and would not help, were helped, and lifted, and healed they still refused." (Morgan)

"By their spoken word Israel’s leaders professed to be sons, but by their disobedience to the Father’s word they proved they were not sons. When John had come appealing to them for repentance, they had professed to repent but had not, for they had not produced fruits of righteousness. Tax collectors and others of similar character were changed and brought forth fruits of righteousness (cf. Luke 5:27-29; 7:36-50). Christ demonstrated that He was willing to accept sinners, but the leaders would not admit that they were sinners; and they therefore refused to come to Him for salvation. Thus in this parable Christ had shown that those who claimed to be sons of the kingdom were not sons; their disobedience to His word revealed that fact." (Pentecost)

Matthew 21:23-27

And when he entered the temple, the chief priests and the elders of the people came up to him as he was teaching, and said, “By what authority are you doing these things, and who gave you this authority?” Jesus answered them, “I also will ask you one question, and if you tell me the answer, then I also will tell you by what authority I do these things. The baptism of John, from where did it come? From heaven or from man?” And they discussed it among themselves, saying, “If we say, ‘From heaven,’ he will say to us, ‘Why then did you not believe him?’ But if we say, ‘From man,’ we are afraid of the crowd, for they all hold that John was a prophet.” So they answered Jesus, “We do not know.” And he said to them, “Neither will I tell you by what authority I do these things.

This probably took place on Tuesday of Holy Week.  In this passage Jesus refuses to accept the chief priests and elders claim of the right to examine Him.

elders - scribes and other laymen who served on the high court

authority - They considered the things He taught about to be under their authority. He had also taken it upon Himself to clear the temple the day before. They attempted to trap Him into blasphemy by saying He was from God.

"Christ placed these men in a dilemma by asking them what test they would apply in the case of John." (Ryrie)

"They dared not directly oppose Him, but endeavored, by attacking Him on the one point where He seemed to lay Himself open to it, to arrogate to themselves the appearance of strict legality, and so to turn popular feeling against Him. For, there was no principle more firmly established by universal consent that that authoritative teaching required previous authorization. Indeed, this logically followed from the principle of Rabbinism. All teaching must be authoritative, since it was traditional — approved by authority. And, to decide differently from authority, was either the mark of ignorant assumption or the outcome of daring rebellion, in either case to be visited with “the ban.” — Pentecost, pages 382-383. If they were unable to determine the authority behind John, they would be unable to determine the authority behind Christ, even though He demonstrated that authority to them. Consequently He refused to answer (v.34). His silence did not deny that His authority had come from God. Rather, He was withholding any further evidence from these leaders, though in view of their rejection they would be held responsible." (Pentecost)

Matthew 21:18-22

In the morning, as he was returning to the city, he became hungry. And seeing a fig tree by the wayside, he went to it and found nothing on it but only leaves. And he said to it, “May no fruit ever come from you again!” And the fig tree withered at once. When the disciples saw it, they marveled, saying, “How did the fig tree wither at once?” 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. And whatever you ask in prayer, you will receive, if you have faith.”

This account is also found in Mark 11:12-14, 20-26

"There are three fig-tree passages that are definitely linked together and give us a dispensational picture of God’s dealings with the Jews: Luke 13:6-9; Matthew 21:17-20; Matthew 24:32-33." (Ironside)

in the morning - "I.e., on Monday of Holy Week." (Ryrie)

but only leaves - "Normally the fruit and leave appear at the same time.  The curse on the tree is illustrative of the rejection of Israel, a nation unfruitful despite every advantage." (Ryrie)

The fig tree is used in Scripture as a symbol of Israel (Hosea 9:10; Joel 1:7)

"At a distance in front of Him Jesus caught sight of a solitary fig tree, and although the ordinary season at which figs ripened had not yet arrived, yet, as it was clad with verdure, and as the fruit of a fig sets before the leaves unfold, this tree looked more than usually promising. Its rich large leaves seemed to show that it was fruitful, and their unusually early growth that it was not only fruitful but precociously vigorous. There was every chance, therefore, of finding upon it either the late violet-colored kermouses, or autumn figs, that often remained hanging on the trees all through the winter, and even until the new spring leaves had come; or the delicious bakkooroth, the first ripe on the fig tree, of which Orientals are particularly fond. It was not indeed the season for figs, but that tree, perhaps because its soil and situation were good, had matured early. Since it was in leaf, it was reasonable to expect fruit upon its boughs; but, when Jesus approached, He found nothing but leaves. In that fig tree so advantageously situated, so abundant in promise, yet fruitless, Jesus saw an emblem of Israel. In this incident, then, we find Christ pronouncing judgment on that generation which John had exhorted, “Produce fruit in keeping with repentance” (Matthew 3:8). Like the leafy tree, they had given external evidence of being fruitful but on examination they were seen to be barren and fruitless. Therefore judgment had to come on that generation." (Pentecost)

The jump from the fig tree to Christ’s words on prayer seems abrupt. Pentecost takes a stab at it that makes sense — that faith was called on in light of the coming judgment on Israel — but it might be a bit of a reach [see as Pentecost continues below]. I post it below for your consideration.  One thing that Pentecost fails to mention below is that Christ did, in fact, forgive Israel while He was hanging on the cross. He offered the kingdom to this generation at Pentecost, and it was only after their continued rejection in Acts 7 that the judgment was set into motion.

The "whatever you ask for in prayer, believe that you have received it, and it will be yours" was said to the apostles (compare Matt 21:20-21 with Mk 11:20-23 and Lk 17:5-6) — God's messengers to the Jews — and cannot be applied to us today.  They were given special authority to act officially in Jesus' absence. Can every word addressed to the apostles be intended to apply to all believers at all times? For example, look at John 14:12. Is every believer to be endowed with miraculous powers equal to or greater than those performed by Jesus Christ Himself? We are quick to say, “Of course not.” So should we then suppose that the verses that immediately follow are for universal application?

Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves. I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father. And I will do whatever you ask in my name, so that the Son may bring glory to the Father. You may ask me for anything in my name, and I will do it (John 14:11-14).

(See also http://tis-justme.blogspot.com/2012/05/agree-to-pray-believing.html AND http://tis-justme.blogspot.com/2012/05/agree-to-pray-believing-cont.html).

"In the morning Peter discovered that the fig tree cursed by the Lord had withered away. Peter expressed surprise that withering had taken place so quickly (Mark 11:21). This sudden withering was significant, for it revealed that the judgment pronounced on that generation would fall quickly and suddenly. The lesson from Christ that Israel would be brought under judgment called for the response of faith. The judgment on Israel seemed to signify the termination of God’s program for that people. But the covenant given to Abraham was unconditional and eternal; and so Peter could not understand how the nation to whom the covenant was given could be brought under such a judgment. But Christ encouraged Peter to trust God — to have faith in God for the fulfillment of the promises even thought the nation had been brought under judgment (Mark 11:22). In view of the judgment that had been announced, it took faith to believe that there was a future for Israel and that God would fulfill the covenant. The Lord used Peter’s exclamation as an occasion to instruct him in the nature of prayer. He said, “Whatever you ask for in prayer, believe that you have received it, and it will be yours” (v.24). As Christ had forgiven the nation that had rejected Him, so must those who pray forgive those who have injured them. Thus Christ demonstrated His right to judge and His right to occupy and rule over God’s house. This latter is significant in light of the fact that Ezekiel predicted (Ezekial 43:1-7) that the Messiah would rule His kingdom from the temple to be erected following His advent." (Pentecost)

Matthew 21:12-17

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. He said to them, “It is written, ‘My house shall be called a house of prayer,’ but you make it a den of robbers.” And the blind and the lame came to him in the temple, and he healed them. But when the chief priests and the scribes saw the wonderful things that he did, and the children crying out in the temple, “Hosanna to the Son of David!” they were indignant, 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’?” And leaving them, he went out of the city to Bethany and lodged there.

This account is also found in Mark 11:15-19 and Luke 19:45-47.

This (v 12) is the second time Jesus cleared the temple. The first was at the beginning of His ministry as recorded in John 2:13-22.

"John records Jesus cleansing the Temple at the beginning of His ministry (Jn 2:12-16).  Mark makes clear that a second cleansing occurred much later, on Monday of Holy Week (Mk 11:12-19)." (Ryrie)

money-changers - The people were required to exchange Roman money for temple money at a rate advantageous to the temple authorities.

"Ordinary coinage had to be exchanged for ancient Hebrew or Tyrian shekels, which were of standard weight and without blemish, as an offering to God." (Ryrie)

It is written - "Jesus here combines parts of two OT verses" [Isaiah 56:7 and Jeremiah 7:11 in the Septuagint]. (Ryrie)

in the temple - "Doubtless at the gate or in the Temple court, for the blind and the lame were not permitted into the Temple (2 Sam 5:8)." (Ryrie)

Do You hear what these are saying? - The crowd, which apparently included young boys just beginning their religious training, was calling Jesus “Son of David,” which is the same as calling Him Messiah.

have you never read - from Psalm 8:2

"Jesus is apparently quoting Ps 8:2, though 'prepared praise' comes from the LXX version of the psalm and may be translated 'provided yourself with praise.'" (Ryrie)

Bethany - a village on the eastern side of the Mount of Olives about a mile east of Jerusalem — where Lazarus and his sisters lived.

This took place on Monday.

"According to Jewish tradition, this was the day the lamb was selected to be slain and eaten for the Passover. Christ, then, was presenting Himself at the time that the Jews were selecting a Passover lamb for themselves." (Pentecost)

Matthew 21:8-11

Most of the crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. And the crowds that went before him and that followed him were shouting,“Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” And when he entered Jerusalem, the whole city was stirred up, saying, “Who is this?” And the crowds said, “This is the prophet Jesus, from Nazareth of Galilee.”

"This was Messiah’s official presentation of Himself to Israel as the Great King, the Son of David. On this day, the sixty-ninth week of Daniel’s prediction was completed (Dan 9:27)." (Williams)

Hosanna = please save or save now (2 Sam 14:4; Ps 118:25) - used here as an expression of praise

"The acclamation is a quotation based on Ps 118:25-27, sung at the Feast of Booths.  The crowd wanted salvation from the oppression of Rome, not the spiritual salvation that Christ offered." (Ryrie)

Blessed is He who comes in the name of the Lord - from Psalm 118:26. The Jews recognized this as a Messianic Psalm.

stirred up - from the Greek word from which we get the word “seismic”

saying = lit. “said over and over” in response to the general excitement all over the city caused by Christ’s arrival

Galilee - Many in the crowd were from Galilee (a huge majority of the entire population of Judea would have been around Jerusalem for Passover) and they were claiming Him.

"Zechariah’s Prophecy - It is interesting to note how the two advents of our Lord are linked together in this passage (Zech 9:9-10). In verse 9 we see the King riding into His earthly capitol, presenting Himself to the people as their rightful Ruler. But although verse 10 follows this so closely, the events depicted in it will not be completely fulfilled until He comes again. It is then that He will speak peace unto the nations, and His dominion be set up over all the earth.

The 118th Psalm - This Psalm deals largely with the time when the Lord will arise for the deliverance of Israel, when all their trials will be ended and they shall enter into the blessedness of that rejoicing and salvation which will then be found in the tabernacles of the righteous (v.15). But all this blessing depends upon the One who was first to be bound as a sacrifice to the horns of the altar. It was settled in the purpose of God from eternity that there could be no Kingdom till after the work of the cross was accomplished. While the welcome that Jesus received was quite in keeping with the divine plans, those who would have crowned Him as king at that time had to learn that He must first suffer many things, be crucified and rise from the dead. In God’s due time the remainder of the prophecy will have a glorious fulfillment." (Ironside)

"Luke was so sensitive to the heart of the Son of Man that he alone recorded Christ’s response as He approached the city of Jerusalem. It seems as though Christ’s ears were deaf to the Hosannas of the multitude, for instead of seeing momentary recognition of His person, He saw, rather, the rejection of His person by the nation. Moved to tears, 'He wept over it' (Lk 19:41).  Christ said most significantly, 'If you, even you, had only known on this day what would bring you peace — but now it is hidden from your eyes' (Lk 19:42). The important phrase in the Lord’s words was 'this day.' In Daniel’s great prophecy of the “seventy sevens” (Dan 9:24-27), God had revealed the specific time in which Messiah would be presented to the nation Israel. While the nation was mindful of the divine timetable, Christ was obviously conscious that this day in which He made His entry into Jerusalem was the specific day foretold by Daniel for Messiah to be presented to Israel.  Messiah as the Prince of Peace came on the appointed day to bring peace to the nation. This, then, was the day of Christ’s official presentation of Himself as Messiah to Israel. Christ was identified before the nation as Messiah at His baptism. He was authenticated as Messiah at His temptation. He glory as Messiah was revealed at His transfiguration. But it was at His triumphal entry that Christ made an official presentation of Himself as Messiah to the nation. Such was the significance of our Lord’s statement, 'If you, even you, had only known on this day what would bring you peace' (Lk 19:42). As John anticipated, 'The Light shines in the darkness, but the darkness has not understood it' (Jn 1:15). Jesus wept over the city because the people received none of the blessings that He had come to provide for them. Luke described the judgment that was to come on that generation in place of blessing. Their city would be attacked and besieged (Lk 19:43). The people would be killed and the city totally destroyed (v 44). And this judgment was to come 'because you did not recognize the time of God’s coming to you.'" (Pentecost)

Matthew 21:1-7

Now when they drew near to Jerusalem and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, saying to them, “Go into the village in front of you, and immediately you will find a donkey tied, and a colt with her. Untie them and bring them to me. If anyone says anything to you, you shall say, ‘The Lord needs them,’ and he will send them at once.” This took place to fulfill what was spoken by the prophet, saying, “Say to the daughter of Zion, ‘Behold, your king is coming to you, humble, and mounted on a donkey, on a colt, the foal of a beast of burden.’” The disciples went and did as Jesus had directed them. They brought the donkey and the colt and put on them their cloaks, and he sat on them.

This begins the final six days before Christ’s crucifixion.

This account also appears in Mark 11:1-10; Luke 19:29-38; John 12:12-19.

Bethphage - a village near Bethany, a mile east of Jerusalem, on the eastern side of the Mount of Olives. The name means “house of unripe figs.”

two disciples - Mark’s details may indicate that Peter was one (because Mark’s account came from Peter), so the other one may have been John.

“Say to the daughter of Zion, ‘Behold, your king is coming to you, humble, and mounted on a donkey, on a colt, the foal of a beast of burden.’” - This quote in verse 5 is from Isaiah 62:11 and Zechariah 9:9, from the Septuagint.

on a donkey - probably on the colt as it says in the other gospels. Kings come riding horses (Rev 6:2; 19:11)