Bible Commentaries
Matthew 21

Verse 1

CHAPTER XXI.

Christ rides into Jerusalem upon an ass, and the multitude

receive him joyfully, 1-11.

He enters the temple, and expels the money-changers, c. 12, 13.

The blind and the lame come to him and are healed, 14.

The chief priests and scribes are offended, 15.

Our Lord confounds them, and goes to Bethany, 16, 17.

The barren fig-tree blasted, 18-22.

While teaching in the temple, the chief priests and elders

question his authority he answers and confutes them, 23-27.

The parable of the man and his two sons, 28-32.

The parable of a vineyard let out to husbandmen, 33-42;

applied to the priests and Pharisees, 43-45;

who wish to kill him, but are restrained by the fear of the

people, who acknowledge Christ for a prophet, 46.

NOTES ON CHAP. XXI.

Verse Matthew 21:1. Bethphage — A place on the west declivity of Mount Olivet, from which it is thought the whole declivity and part of the valley took their name. It is supposed to have derived its name from the fig-trees which grew there; בית beeth, signifying a region as well as a house, and פג phag, a green fig.

Verse 2

Verse Matthew 21:2. Ye shall find an ass tied, and a colt — Asses and mules were in common use in Palestine: horses were seldom to be met with. Our blessed Lord takes every opportunity to convince his disciples that nothing was hidden from him: he informs them of the most minute occurrence; and manifested his power over the heart in disposing the owner to permit the ass to be taken away.

Verse 3

Verse Matthew 21:3. The Lord (the proprietor of all things) hath need of them — Jesus is continually humbling himself, to show us how odious pride is in the sight of God: but in his humility he is ever giving proofs of his almighty power, that the belief of his divinity may be established.

Verse 4

Verse Matthew 21:4. All this was done — The word all, in this clause, is omitted by some MSS., versions, and fathers.

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

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

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

See the note on Matthew 2:23.

Verse 5

Verse Matthew 21:5. Tell ye the daughter of Sion — The quotation is taken from Zechariah 9:9, but not in the precise words of the prophet.

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

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

Verse 7

Verse Matthew 21:7. And put on them their clothes — Thus acknowledging him to be their king, for this was a custom observed by the people when they found that God had appointed a man to the kingdom. When Jehu sat with the captains of the army, and Elisha the prophet came, by the order of God, to anoint him king over Israel, as soon as he came out of the inner chamber into which the prophet had taken him to anoint him, and they knew what was done, every man took his garment, and spread it under him on the top of the steps, and blew the trumpets, saying, "Jehu is king." 2 Kings 9:13.

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

Verse 8

Verse Matthew 21:8. Cut down branches from the trees — Carrying palm and other branches was emblematical of victory and success. See 1 Mac. xiii. 51; 2 Mac. x. 7; and Revelation 7:9.

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

Verse 9

Verse Matthew 21:9. Hosanna to the son of David — When persons applied to the king for help, or for a redress of grievances, they used the word hosanna, or rather from the Hebrew הושיעה נא HOSHIAH NA! Save now! or, Save, we beseech thee! - redress our grievances, and give us help from oppression! Thus both the words and actions of the people prove that they acknowledged Christ as their king, and looked to him for deliverance. How easily might he have assumed the sovereignty at this time, had he been so disposed! For instances of the use of this form of speech, see 2 Samuel 14:4; 2 Kings 6:26; Psalms 118:25.

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

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

Verse 10

Verse Matthew 21:10. All the city was moved — Or, the whole city was in motion. εσεισθη, was in a tumult - they saw and heard plainly that the multitude had proclaimed Christ king, and Messiah. Who is this? Who is accounted worthy of this honour?

Verse 11

Verse Matthew 21:11. This is Jesus THE PROPHET] ο προφητης THAT prophet whom Moses spoke of, Deuteronomy 18:18. I will raise them up a prophet - like unto thee, &c. Every expression of the multitude plainly intimated that they fully received our blessed Lord as the promised Messiah. - How strange is it that these same people (if the creatures of the high priest be not only intended) should, about five days after, change their hosannas for, Away with him! crucify him! crucify him! How fickle is the multitude! Even when they get right, there is but little hope that they will continue so long.

Verse 12

Verse Matthew 21:12. Jesus went into the temple of God, c.] "Avarice," says one, "covered with the veil of religion, is one of those things on which Christ looks with the greatest indignation in his Church. Merchandize of holy things, simoniacal presentations, fraudulent exchanges, a mercenary spirit in sacred functions ecclesiastical employments obtained by flattery, service, or attendance, or by any thing which is instead of money; collations, nominations, and elections made through any other motive than the glory of God; these are all fatal and damnable profanations, of which those in the temple were only a shadow." QUESNEL.

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

Verse 13

Verse Matthew 21:13. My house shall be called the house of prayer — This is taken from Isaiah 56:7.

But ye have made it a den of thieves. — This is taken from Jeremiah 7:11.

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

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

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

Verse 14

Verse Matthew 21:14. The blind and the lame came — Having condemned the profane use of the temple, he now shows the proper use of it. It is a house of prayer, where God is to manifest his goodness and power in giving sight to the spiritually blind, and feet to the lame. The Church or chapel in which the blind and the lame are not healed has no Christ in it, and is not worthy of attendance.

Verse 15

Verse Matthew 21:15. The chief priests - were sore displeased — Or, were incensed. Incensed at what! At the purification of the profaned temple! This was a work they should have done themselves, but for which they had neither grace nor influence; and their pride and jealousy will not suffer them to permit others to do it. Strange as it may appear, the priesthood itself, in all corrupt times, has been ever the most forward to prevent a reform in the Church. Was it because they were conscious that a reformer would find them no better than money-changers in, and profaners of, the house of God, and that they and their system must be overturned, if the true worship of God were restored! Let him who is concerned answer this to his conscience.

Verse 16

Verse Matthew 21:16. Out of the mouth of babes — The eighth Psalm, out of which these words are quoted, is applied to Jesus Christ in three other places in the new covenant, 1 Corinthians 15:27; Ephesians 1:22; Hebrews 2:6. Which proves it to be merely a prophetic psalm, relating to the Messiah.

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

Verse 17

Verse Matthew 21:17. And he left them (καταλιπων, finally leaving them) and went - into Bethany; and he lodged there. — Bethany was a village about two miles distant from Jerusalem, by Mount Olivet, John 11:18; and it is remarkable that from this day till his death, which happened about six days after, he spent not one night in Jerusalem, but went every evening to Bethany, and returned to the city each morning. See Luke 21:37; Luke 22:39; John 8:1-2. They were about to murder the Lord of glory; and the true light, which they had rejected, is now departing from them.

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

Verse 18

Verse Matthew 21:18. Now in the morning, as he returned into the city — Which was his custom from the time he wholly left Jerusalem, spending only the day time teaching in the temple; see Matthew 21:17. This was probably on Thursday, the 12th day of the month Nisan.

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

Verse 19

Verse Matthew 21:19. He saw a fig tree in the way — επι της οδου, By the road side. As this fig tree was by the way side, it was no private property; and on this account our Lord, or any other traveller, had a right to take of its fruit. For a full explanation of this difficult passage, relative to this emblematic fig tree, see on Mark 11:13, &c.

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

Verse 20

Verse Matthew 21:20. How soon is the fig tree withered away! — We often say to our neighbours, "How suddenly this man died! Who could have expected it so soon?" But who takes warning by these examples? What we say to-day of OTHERS, may be said to-morrow of OURSELVES. Be ye also ready! Lord, increase our faith!

Verse 21

Verse Matthew 21:21. If ye have faith, and doubt not — See on Matthew 17:20. Removing mountains, and rooting up of mountains, are phrases very generally used to signify the removing or conquering great difficulties-getting through perplexities. So, many of the rabbins are termed rooters up of mountains, because they were dexterous in removing difficulties, solving cases of conscience, c. In this sense our Lord's words are to be understood. He that has faith will get through every difficulty and perplexity mountains shall become molehills or plains before him. The saying is neither to be taken in its literal sense, nor is it hyperbolical: it is a proverbial form of speech, which no Jew could misunderstand, and with which no Christian ought to be puzzled.

Verse 22

Verse Matthew 21:22. All things - ye shall ask in prayer, believing — In order to get salvation, there must be,

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

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

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

4. believes the word of promise, relative to the fulfilment of his wants: and

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

Verse 23

Verse Matthew 21:23. By what authority doest thou these things? — The things which the chief priests allude to, were his receiving the acclamations of the people as the promised Messiah, his casting the traders out of the temple, and his teaching the people publicly in it.

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

Verse 24

Verse Matthew 21:24. I also will ask you one thing — Our Lord was certainly under no obligation to answer their question: he had already given them such proofs of his Divine mission as could not possibly be exceeded, in the miracles which he wrought before their eyes, and before all Judea; and, as they would not credit him on this evidence, it would have been in vain to have expected their acknowledgment of him on any profession he would make.

Verse 25

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

Verse 27

Verse Matthew 21:27. We cannot tell. — Simplicity gives a wonderful confidence and peace of mind; but double dealing causes a thousand inquietudes and troubles. Let a man do his utmost to conceal in his own heart the evidence he has of truth and innocence, to countenance his not yielding to it; God, who sees the heart, will, in the light of the last day, produce it as a witness against him, and make it his judge.

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

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

Verse 28

Verse Matthew 21:28. A certain man had two sons — Under the emblem of these two sons, one of whom was a libertine, disobedient, and insolent, but who afterwards thought on his ways, and returned to his duty; and the second, a hypocrite, who promised all, and did nothing; our Lord points out, on the one hand, the tax-gatherers and sinners of all descriptions, who, convicted by the preaching of John and that of Christ, turned away from their iniquities and embraced the Gospel; and, on the other hand, the scribes, Pharisees, and self-righteous people, who, pretending a zeal for the law, would not receive the salvation of the Gospel.

Verse 29

Verse 29. I will not — This is the general reply of every sinner to the invitations of God; and, in it, the Most High is treated without ceremony or respect. They only are safe who persist not in the denial.

Verse 30

Verse 30. I go, sir — This is all respect, complaisance, and professed, obedience; but he went not: he promised well, but did not perform. What a multitude of such are in the world, professing to know God, but denying him in their works! Alas! what will such professions avail, when God comes to take away the soul?

Verse 31

Verse 31. The publicans and the harlots — In all their former conduct they had said NO. Now they yield to the voice of truth when they hear it, and enter into the kingdom, embracing the salvation brought to them in the Gospel. The others, who had been always professing the most ready and willing obedience, and who pretended to be waiting for the kingdom of God, did not receive it when it came, but rather chose, while making the best professions, to continue members of the synagogue of Satan.

Verse 32

Verse 32. John came unto you in the way of righteousness — Proclaiming the truth, and living agreeably to it. Or, John came unto you, who are in the way of righteousness. This seems rather to be the true meaning and construction of this passage. The Jews are here distinguished from the Gentiles. The former were in the way of righteousness, had the revelation of God, and the ordinances of justice established among them; the latter were in the way of unrighteousness, without the Divine revelation, and iniquitous in all their conduct: John came to both, preaching the doctrine of repentance, and proclaiming Jesus the Christ. To say that it was John who came in the way of righteousness, and that to him the words refer, is, in my opinion, saying nothing; for this was necessarily implied: as he professed to come from God, he must not only preach righteousness, but walk in it.

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

Verse 33

Verse 33. There was a certain householder — Let us endeavour to find out a general and practical meaning for this parable. A householder - the Supreme Being. The family - the Jewish nation. The vineyard - the city of Jerusalem. The fence - the Divine protection. The wine-press - the law and sacrificial rites. The tower - the temple, in which the Divine presence was manifested. The husbandmen - the priests and doctors of the law. Went from home - entrusted the cultivation of the vineyard to the priests, c., with the utmost confidence as a man would do who had the most trusty servants, and was obliged to absent himself from home for a certain time. Our Lord takes this parable from Isaiah 5:1, c. but whether our blessed Redeemer quote from the law, the prophets, or the rabbins, he reserves the liberty to himself to beautify the whole, and render it more pertinent.

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

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

Verse 34

Verse 34. He sent his servants — Prophets, which, from time to time, he sent to the Jewish nation to call both priests and people back to the purity of his holy religion.

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

Verse 35

Verse 35. Beat one — εδειραν, took his skin off, flayed him: probably alluding to some who had been excessively scourged.

Killed another, &c.] Rid themselves of the true witnesses of God by a variety of persecutions.

Verse 36

Verse 36. Other servants — There is not a moment in which God does not shower down his gifts upon men, and require the fruit of them. Various instruments are used to bring sinners to God. There are prophets, apostles, pastors, teachers: some with his gift after this manner, and some after that. The true disciples of Christ have been persecuted in all ages, and the greatest share of the persecution has fallen upon the ministers of his religion; for there have always been good and bad husbandmen, and the latter have persecuted the former.

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

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