Matthew 21

2 an ass tied, and a colt. The colt only was needed; but the ass followed by natural instinct. This circumstance is mentioned only by Matthew, who is about to quote the Scripture which it fulfils: see ver. 5.

4 that it might be fulfilled. This was our Lord’s purpose; but the disciples did not at the time think of it (John xii. 16).

spoken by the prophet. See note on Zech. ix. 9. The evangelist quotes just that portion of the prophecy which is seen to be fulfilled by the incidents narrated.

5 the feal of an ass. The Greek is the “foal of a beast of burden.”

7 a very great multitude. Rather, as R.V., “the most part of the multitude.” The disciples placed their garments on the colt, the people strewed theirs upon the ground.

8 spread their garments. Spreading of garments and branches on the way was a custom observed in token of honour and welcome for a king: ep. 2 Kings ix. 13. Palm branches or leaves (which were used on this occasion: see John xii. 13) were a symbol of joy (Lev. xxiii. 40) and victory (Rev. vii. 9). On the word “strawed,” see xxv. 24.

9. Hosanna. This is a direct reference to Psa. cxviii. 25, 26, which the Jews had been accustomed to apply to the King-Messiah; see notes on Psa. cxviii. The word “Hosanna,” which was at first a prayer, meaning, “Save, I pray,” had come to be addressed in acclamation to the king. “Hosanna to the Son of David,” means “God grant salvation to,” etc., like “God save the King.”

10 moved. The original conveys the idea of being shaken as by an earthquake.

Who is this? The multitude who accompanied Jesus, and for the most part those also who came out of the city to join the procession (John xii. 12, 13), were from Galilee or Peræa. This question of the inhabitants of the city probably expressed scorn as well as surprise.

12. Jesus went into the Temple. Matthew brings together, in 12-16, our Lord’s principal actions in the Temple; and begins at ver. 23 to detail His teachings there. The traders were cast out on the second day (Mark xi. 11-15).

cast out. Our Lord probably designed this action to be an indication that He was the Messiah: see Mal. iii. 1, of which this is one fulfilment. On both the resemblance and the difference between this act and one performed three years before, see John ii. 14, and notes.

all them that sold. At the great festivals there was a large demand for sacrificial victims, which were sold in the court of the Gentiles, after being examined and approved by the priests. The business of the money-changers was to exchange the coins in common use for the Jewish half-shekel, in which the Temple tribute was to be paid; and they received a commission of about four per cent.

13 it is written. See note on Mark xi. 17.

16. Out of the mouths of babes, etc. This follows the Septuagint version of Psa. viii. 2; on which see note. If, as your Scriptures show, God is praised by infantile admiration of His works, surely children’s bosannas to the Son of David are not to be rebuked.

17. Bethany. See note on Mark xi. 19. Bethany was a village nearly two miles south-east of Jerusalem, frequently resorted to by our Lord: see John xi. 1, 5, 18.

lodged. Or, “He passed the night.”

19 when He saw a (one) fig tree, etc. A fuller account of this is given in Mark xi. 12-14; on which see notes.

in the way. R.V., “by the wayside.”

23 the chief priests and the elders. Mark and Luke add, “and the scribes.” This was probably an official inquiry by members of the Sanhedrin into our Lord’s authority for acting as the Messiah by making a public entry into Jerusalem, for casting out the traders from their accustomed place of traffic, and for teaching in the Temple. The question was evidently the result of a plot to destroy Him (Luke xix. 47).

24. I also will ask you, etc. Jesus might have answered by referring to His recent miracles, both the cures in the Temple (14) and the raising of Lazarus (John xi.); but His enemies would

25. The baptism of John. “Of men.” Rather, “from men” (R.V.) parallel to “from heaven.”

27. We cannot tell. Lit., “We know not” (R.V.). Neither tell I you. If you are unable or unwilling to decide whether John was a true prophet or not, you are clearly unfit to judge me.

28-32. THE TWO SONS. In this parable Jesus divides the Jews, the supposed family of God, into two classes: one, “the publicans and the harlots” (32), who, though once openly irreligious, “believed” the preacher of repentance; the other, ostentatious in their religious professions, but insincere, “believed him not.” The latter, by their own confession, are convicted of disobedience; whilst the former “take the lead of” them, for they “did the will of the Father.” The parable is applicable to many professed Christians.

32 the way of righteousness. The very way which you profess to follow.

when ye had seen [it]. When ye had seen the beneficial effects which followed John’s ministry.

repented not afterwards. “Did not even repent afterward” (R.V.).

33-40. THE LABOURERS IN THE VINEYARD. This parable should be compared with Isa. v. 1-7, where, however, a different illustration is used; the vineyard itself, not the labourers, being there rebuked and threatened.

33 a winepress. Mark has “a winefat,” or vat, under the winepress to receive the juice.

a tower. A watch tower for protection. went into a far country. Lit., “left the country.” Luke adds, “for a long time.”

34 the fruits. The rental was paid in a certain definite proportion of the produce.

37 he sent unto them his son. See note on Mark xii. 6. This verse contains the real and direct answer to the question of the Pharisees in ver. 23; for it affirms that, “the authority by which Jesus did these things” is that of “the Son.”

41. They say. Thus passing upon themselves the sentence that they should be rejected and deprived of their privileges, and that the Gentiles should be called in their place (43). There is in the original a play upon the words: “He will miserably destroy those miserable men,” R.V. Luke adds the answer of the people, “God forbid,” when they perceived the application of the parable.

42. The stone which the builders rejected, etc. See note on Psa. cxviii. 22. The quotation was specially appropriate, as so soon following the hosannas of the multitude, from this very Psalm. Your rejection of “the Son” cannot injure Him, for God has made Him the head-stone of the spiritual Temple; but it will ruin yourselves (44).

43. Therefore. That is, because you builders reject the corner-stone chosen by God.

The kingdom of God shall be taken from you. Meaning that the Jewish nation should cease to be the visible embodiment of the Divine rule (the “theocracy”).

the fruits thereof. The characteristics of God’s kingdom: so keeping up the figure of a vineyard.

44 grind him to powder. The former part of the figure (“shall be broken to pieces,” R.V.) resembles Isa. viii. 14, 15, the latter (“will scatter him as dust,” R.V.) Dan. ii. 44; both of which passages refer to the Messiah. He who takes offence at Christ must suffer for it; but he who persists in his enmity till Christ appears in judgement must be utterly ruined.

46 they feared the multitude. A large part of the multitude who were now assembling from all parts, to celebrate the Passover at Jerusalem, regarded Jesus as a prophet (see John xii. 19). Therefore the rulers resorted to the measure described in Luke xx. 20.