Matthew 21

Matthew 21:1

The Payout

The time for payment of the wage comes. With wisdom, the lord of the vineyard decides how the payment should be made. He tells his foreman that he must start paying out with the last. They get paid first. Then the others see it, especially those who first went into the vineyard. The actions of the lord will make public what is in their hearts. When the group of workers who last went into his vineyard is paid out, to their amazement each one of them receives a denarius. In his grace, the lord gives to those who have only worked one hour, the pay for a whole day’s work.

Finally, the first come. They have seen how those who have only worked one hour have been given a denarius. It seems only logical to them that they should then have twelve denarii. In the end, they worked a whole day of twelve hours, around the clock. They can count well. Let it be a bit less, but at least they count on more than one denarius. However, they get justly the agreed wage of a denarius.

When they see this, they express their displeasure. They feel they are being treated unfairly and complain to the lord of the house. They feel wronged. There they are put on an equal footing with those who have only worked for an hour, while they have borne the burden and the scorching heat of the day. Their complaint relates to the conduct of the lord of the house. They find it unjust that the last are equated with them, while they have had to make much more effort.

Comments only come from the group that was paid out last and started first. None of the other groups, one of which also has endured the heat of the day, says anything about the pay-out to the first group that last started. They realize the grace in the pay-out. The comment comes – and that is the lesson – from people of the law that make God a debtor of man.

The lord replied to one of them. That might well be the very first man to enter the vineyard. He calls him “friend” and reminds him that he is not wronging him. He reminds this ‘friend’ of the agreement. If he pays him for what he himself has signed up for, what is wrong in his conduct? The worker may take his money and go. It has become his money, the lord calls it “yours”. He has really earned it and he can spend it the way he wants.

In his grace, the lord of the vineyard gave to the latter as much as to the former. The lord speaks of “this last man”, that is to say one person with whom he will mean the one who really entered the vineyard as the very last. What the lord has given to the last one is not the matter of the worker of the first hour, but the matter of the lord. Who is the worker telling the lord what to do with his money? Is the lord not free? Or is it rather so that the generousness shown to others reveals the enviousness of the heart of those who believe they have more rights?

Matthew 21:2

The Payout

The time for payment of the wage comes. With wisdom, the lord of the vineyard decides how the payment should be made. He tells his foreman that he must start paying out with the last. They get paid first. Then the others see it, especially those who first went into the vineyard. The actions of the lord will make public what is in their hearts. When the group of workers who last went into his vineyard is paid out, to their amazement each one of them receives a denarius. In his grace, the lord gives to those who have only worked one hour, the pay for a whole day’s work.

Finally, the first come. They have seen how those who have only worked one hour have been given a denarius. It seems only logical to them that they should then have twelve denarii. In the end, they worked a whole day of twelve hours, around the clock. They can count well. Let it be a bit less, but at least they count on more than one denarius. However, they get justly the agreed wage of a denarius.

When they see this, they express their displeasure. They feel they are being treated unfairly and complain to the lord of the house. They feel wronged. There they are put on an equal footing with those who have only worked for an hour, while they have borne the burden and the scorching heat of the day. Their complaint relates to the conduct of the lord of the house. They find it unjust that the last are equated with them, while they have had to make much more effort.

Comments only come from the group that was paid out last and started first. None of the other groups, one of which also has endured the heat of the day, says anything about the pay-out to the first group that last started. They realize the grace in the pay-out. The comment comes – and that is the lesson – from people of the law that make God a debtor of man.

The lord replied to one of them. That might well be the very first man to enter the vineyard. He calls him “friend” and reminds him that he is not wronging him. He reminds this ‘friend’ of the agreement. If he pays him for what he himself has signed up for, what is wrong in his conduct? The worker may take his money and go. It has become his money, the lord calls it “yours”. He has really earned it and he can spend it the way he wants.

In his grace, the lord of the vineyard gave to the latter as much as to the former. The lord speaks of “this last man”, that is to say one person with whom he will mean the one who really entered the vineyard as the very last. What the lord has given to the last one is not the matter of the worker of the first hour, but the matter of the lord. Who is the worker telling the lord what to do with his money? Is the lord not free? Or is it rather so that the generousness shown to others reveals the enviousness of the heart of those who believe they have more rights?

Matthew 21:3

The Payout

The time for payment of the wage comes. With wisdom, the lord of the vineyard decides how the payment should be made. He tells his foreman that he must start paying out with the last. They get paid first. Then the others see it, especially those who first went into the vineyard. The actions of the lord will make public what is in their hearts. When the group of workers who last went into his vineyard is paid out, to their amazement each one of them receives a denarius. In his grace, the lord gives to those who have only worked one hour, the pay for a whole day’s work.

Finally, the first come. They have seen how those who have only worked one hour have been given a denarius. It seems only logical to them that they should then have twelve denarii. In the end, they worked a whole day of twelve hours, around the clock. They can count well. Let it be a bit less, but at least they count on more than one denarius. However, they get justly the agreed wage of a denarius.

When they see this, they express their displeasure. They feel they are being treated unfairly and complain to the lord of the house. They feel wronged. There they are put on an equal footing with those who have only worked for an hour, while they have borne the burden and the scorching heat of the day. Their complaint relates to the conduct of the lord of the house. They find it unjust that the last are equated with them, while they have had to make much more effort.

Comments only come from the group that was paid out last and started first. None of the other groups, one of which also has endured the heat of the day, says anything about the pay-out to the first group that last started. They realize the grace in the pay-out. The comment comes – and that is the lesson – from people of the law that make God a debtor of man.

The lord replied to one of them. That might well be the very first man to enter the vineyard. He calls him “friend” and reminds him that he is not wronging him. He reminds this ‘friend’ of the agreement. If he pays him for what he himself has signed up for, what is wrong in his conduct? The worker may take his money and go. It has become his money, the lord calls it “yours”. He has really earned it and he can spend it the way he wants.

In his grace, the lord of the vineyard gave to the latter as much as to the former. The lord speaks of “this last man”, that is to say one person with whom he will mean the one who really entered the vineyard as the very last. What the lord has given to the last one is not the matter of the worker of the first hour, but the matter of the lord. Who is the worker telling the lord what to do with his money? Is the lord not free? Or is it rather so that the generousness shown to others reveals the enviousness of the heart of those who believe they have more rights?

Matthew 21:4

The Payout

The time for payment of the wage comes. With wisdom, the lord of the vineyard decides how the payment should be made. He tells his foreman that he must start paying out with the last. They get paid first. Then the others see it, especially those who first went into the vineyard. The actions of the lord will make public what is in their hearts. When the group of workers who last went into his vineyard is paid out, to their amazement each one of them receives a denarius. In his grace, the lord gives to those who have only worked one hour, the pay for a whole day’s work.

Finally, the first come. They have seen how those who have only worked one hour have been given a denarius. It seems only logical to them that they should then have twelve denarii. In the end, they worked a whole day of twelve hours, around the clock. They can count well. Let it be a bit less, but at least they count on more than one denarius. However, they get justly the agreed wage of a denarius.

When they see this, they express their displeasure. They feel they are being treated unfairly and complain to the lord of the house. They feel wronged. There they are put on an equal footing with those who have only worked for an hour, while they have borne the burden and the scorching heat of the day. Their complaint relates to the conduct of the lord of the house. They find it unjust that the last are equated with them, while they have had to make much more effort.

Comments only come from the group that was paid out last and started first. None of the other groups, one of which also has endured the heat of the day, says anything about the pay-out to the first group that last started. They realize the grace in the pay-out. The comment comes – and that is the lesson – from people of the law that make God a debtor of man.

The lord replied to one of them. That might well be the very first man to enter the vineyard. He calls him “friend” and reminds him that he is not wronging him. He reminds this ‘friend’ of the agreement. If he pays him for what he himself has signed up for, what is wrong in his conduct? The worker may take his money and go. It has become his money, the lord calls it “yours”. He has really earned it and he can spend it the way he wants.

In his grace, the lord of the vineyard gave to the latter as much as to the former. The lord speaks of “this last man”, that is to say one person with whom he will mean the one who really entered the vineyard as the very last. What the lord has given to the last one is not the matter of the worker of the first hour, but the matter of the lord. Who is the worker telling the lord what to do with his money? Is the lord not free? Or is it rather so that the generousness shown to others reveals the enviousness of the heart of those who believe they have more rights?

Matthew 21:5

The Lesson

The Lord Jesus teaches His disciples, for to them He spoke this parable from the previous section. There is the order: the first will be the last and the last will be the first (Matthew 19:30) because it is about the failure of man. Here the order is the other way around: the last are the first and the first are the last, because this is about the sovereignty of God.

The lesson to be learned – and difficult to learn – is that the Lord does not leave any work unremunerated, but that He values simple faith in Him higher than the greatest effort made for Him. This is the faith that goes out for Him, even though the day has already passed, without thinking of wages, but because He sends out. The faith and love for Him as a motive for His service are more important to Him than the actual work that can be done.

True servants of Christ have drunk of His grace and are guided by the desire that He be glorified and their fellow men served. They are filled with what has been bestowed upon them by grace to serve such a Master, their Savior. This unprecedented privilege of serving Him would be completely lost if we were to negotiate it with Him.

That this happens in this parable of the kingdom of heaven means that we see the kingdom here in its widest sphere which also includes those who confess only in name to belong to the Lord, the nominal Christians. Working for the Lord from the motive to be rewarded in the future is misleading. But working for Him in the power of inner devotion for Who He is, puts the stamp of heaven on the service. The latter makes us conform to Him Whom we serve. Certainly the Lord promises a reward, but that is not the motive to serve. As we look at the Lord Jesus in His service, we learn how to serve.

Matthew 21:6

Third Announcement of Suffering

After the parable of the workers in the vineyard, the work He Himself must do comes to His attention. To do this He must go up to Jerusalem. When He directs Himself toward this, He wants to share the thoughts of His heart with His twelve disciples, and with them alone. He wants to involve them in what concerns Him.

While they are on the road, He speaks to them while walking. He tells them where they are going and what the religious leaders will do with Him, the Son of Man, in Jerusalem. He will be handed over – by Judas, but the Lord does not mention his name – to the false leaders, and they will condemn Him to death. After being handed over by Judas to the false leaders, they will hand Him over to the nations in the person of Pilate and his soldiers. He will be mocked, scourged and crucified. But that is not the end. He will be raised on the third day. He is the Conqueror of Death.

Matthew 21:7

Third Announcement of Suffering

After the parable of the workers in the vineyard, the work He Himself must do comes to His attention. To do this He must go up to Jerusalem. When He directs Himself toward this, He wants to share the thoughts of His heart with His twelve disciples, and with them alone. He wants to involve them in what concerns Him.

While they are on the road, He speaks to them while walking. He tells them where they are going and what the religious leaders will do with Him, the Son of Man, in Jerusalem. He will be handed over – by Judas, but the Lord does not mention his name – to the false leaders, and they will condemn Him to death. After being handed over by Judas to the false leaders, they will hand Him over to the nations in the person of Pilate and his soldiers. He will be mocked, scourged and crucified. But that is not the end. He will be raised on the third day. He is the Conqueror of Death.

Matthew 21:8

Third Announcement of Suffering

After the parable of the workers in the vineyard, the work He Himself must do comes to His attention. To do this He must go up to Jerusalem. When He directs Himself toward this, He wants to share the thoughts of His heart with His twelve disciples, and with them alone. He wants to involve them in what concerns Him.

While they are on the road, He speaks to them while walking. He tells them where they are going and what the religious leaders will do with Him, the Son of Man, in Jerusalem. He will be handed over – by Judas, but the Lord does not mention his name – to the false leaders, and they will condemn Him to death. After being handed over by Judas to the false leaders, they will hand Him over to the nations in the person of Pilate and his soldiers. He will be mocked, scourged and crucified. But that is not the end. He will be raised on the third day. He is the Conqueror of Death.

Matthew 21:9

A Place in the Kingdom

After His impressive words about His suffering, death and resurrection, the mother of John and James comes to Him. She honors Him first. She is aware of His majesty. Then she asks something of Him. She has not asked the question yet, but asked if she can ask something. Although the Lord knows what concerns her, He invites her to ask what she wants. Her request is whether her sons may have a prominent place in His kingdom. Her question shows her faith in Christ as King.

He answers to her that she doesn’t know what she is asking. This is a reprimand. She should not have asked such a question. The Lord reveals the motive of the question by then asking the sons a question. They will have asked their mother to ask Him about the coveted position in the kingdom.

Peter has just asked what their portion would be (Matthew 19:27); the brothers John and James go a step further and determine their portion themselves by asking for an important place in the kingdom. Although they are being reprimanded for their question by the Lord, we must not forget that it was their desire to be close to their Master and Lord. No doubt they will be close to Him on the day they will sit with their fellow disciples on twelve thrones to judge the twelve tribes of Israel (Matthew 19:28).

The Lord responds with a question about drinking a cup. Drinking a cup is a form of suffering. The sons of Zebedee answered that they are able to drink the cup. Is that overconfidence? The Lord does not answer that they are able to drink the cup, but says that they will certainly drink it. He does not say anything about their position in the kingdom. This matter is in the hand of His Father, Who has prepared a place for each one.

What the mother asks the Lord for her sons, she does not receive. It is exceptional that we read that a mother asks the Lord something for her children that is not heard by Him. That is because of what is being asked. An emergency question is always answered. This is a request for a reward for her sons, a tribute to them, and He cannot grant it.

When the other ten disciples hear this, they become indignant with the two brothers very much. But why do they become indignant with John and James? Have they maybe been troubled by competitive feelings?

Matthew 21:10

A Place in the Kingdom

After His impressive words about His suffering, death and resurrection, the mother of John and James comes to Him. She honors Him first. She is aware of His majesty. Then she asks something of Him. She has not asked the question yet, but asked if she can ask something. Although the Lord knows what concerns her, He invites her to ask what she wants. Her request is whether her sons may have a prominent place in His kingdom. Her question shows her faith in Christ as King.

He answers to her that she doesn’t know what she is asking. This is a reprimand. She should not have asked such a question. The Lord reveals the motive of the question by then asking the sons a question. They will have asked their mother to ask Him about the coveted position in the kingdom.

Peter has just asked what their portion would be (Matthew 19:27); the brothers John and James go a step further and determine their portion themselves by asking for an important place in the kingdom. Although they are being reprimanded for their question by the Lord, we must not forget that it was their desire to be close to their Master and Lord. No doubt they will be close to Him on the day they will sit with their fellow disciples on twelve thrones to judge the twelve tribes of Israel (Matthew 19:28).

The Lord responds with a question about drinking a cup. Drinking a cup is a form of suffering. The sons of Zebedee answered that they are able to drink the cup. Is that overconfidence? The Lord does not answer that they are able to drink the cup, but says that they will certainly drink it. He does not say anything about their position in the kingdom. This matter is in the hand of His Father, Who has prepared a place for each one.

What the mother asks the Lord for her sons, she does not receive. It is exceptional that we read that a mother asks the Lord something for her children that is not heard by Him. That is because of what is being asked. An emergency question is always answered. This is a request for a reward for her sons, a tribute to them, and He cannot grant it.

When the other ten disciples hear this, they become indignant with the two brothers very much. But why do they become indignant with John and James? Have they maybe been troubled by competitive feelings?

Matthew 21:11

A Place in the Kingdom

After His impressive words about His suffering, death and resurrection, the mother of John and James comes to Him. She honors Him first. She is aware of His majesty. Then she asks something of Him. She has not asked the question yet, but asked if she can ask something. Although the Lord knows what concerns her, He invites her to ask what she wants. Her request is whether her sons may have a prominent place in His kingdom. Her question shows her faith in Christ as King.

He answers to her that she doesn’t know what she is asking. This is a reprimand. She should not have asked such a question. The Lord reveals the motive of the question by then asking the sons a question. They will have asked their mother to ask Him about the coveted position in the kingdom.

Peter has just asked what their portion would be (Matthew 19:27); the brothers John and James go a step further and determine their portion themselves by asking for an important place in the kingdom. Although they are being reprimanded for their question by the Lord, we must not forget that it was their desire to be close to their Master and Lord. No doubt they will be close to Him on the day they will sit with their fellow disciples on twelve thrones to judge the twelve tribes of Israel (Matthew 19:28).

The Lord responds with a question about drinking a cup. Drinking a cup is a form of suffering. The sons of Zebedee answered that they are able to drink the cup. Is that overconfidence? The Lord does not answer that they are able to drink the cup, but says that they will certainly drink it. He does not say anything about their position in the kingdom. This matter is in the hand of His Father, Who has prepared a place for each one.

What the mother asks the Lord for her sons, she does not receive. It is exceptional that we read that a mother asks the Lord something for her children that is not heard by Him. That is because of what is being asked. An emergency question is always answered. This is a request for a reward for her sons, a tribute to them, and He cannot grant it.

When the other ten disciples hear this, they become indignant with the two brothers very much. But why do they become indignant with John and James? Have they maybe been troubled by competitive feelings?

Matthew 21:12

A Place in the Kingdom

After His impressive words about His suffering, death and resurrection, the mother of John and James comes to Him. She honors Him first. She is aware of His majesty. Then she asks something of Him. She has not asked the question yet, but asked if she can ask something. Although the Lord knows what concerns her, He invites her to ask what she wants. Her request is whether her sons may have a prominent place in His kingdom. Her question shows her faith in Christ as King.

He answers to her that she doesn’t know what she is asking. This is a reprimand. She should not have asked such a question. The Lord reveals the motive of the question by then asking the sons a question. They will have asked their mother to ask Him about the coveted position in the kingdom.

Peter has just asked what their portion would be (Matthew 19:27); the brothers John and James go a step further and determine their portion themselves by asking for an important place in the kingdom. Although they are being reprimanded for their question by the Lord, we must not forget that it was their desire to be close to their Master and Lord. No doubt they will be close to Him on the day they will sit with their fellow disciples on twelve thrones to judge the twelve tribes of Israel (Matthew 19:28).

The Lord responds with a question about drinking a cup. Drinking a cup is a form of suffering. The sons of Zebedee answered that they are able to drink the cup. Is that overconfidence? The Lord does not answer that they are able to drink the cup, but says that they will certainly drink it. He does not say anything about their position in the kingdom. This matter is in the hand of His Father, Who has prepared a place for each one.

What the mother asks the Lord for her sons, she does not receive. It is exceptional that we read that a mother asks the Lord something for her children that is not heard by Him. That is because of what is being asked. An emergency question is always answered. This is a request for a reward for her sons, a tribute to them, and He cannot grant it.

When the other ten disciples hear this, they become indignant with the two brothers very much. But why do they become indignant with John and James? Have they maybe been troubled by competitive feelings?

Matthew 21:13

A Place in the Kingdom

After His impressive words about His suffering, death and resurrection, the mother of John and James comes to Him. She honors Him first. She is aware of His majesty. Then she asks something of Him. She has not asked the question yet, but asked if she can ask something. Although the Lord knows what concerns her, He invites her to ask what she wants. Her request is whether her sons may have a prominent place in His kingdom. Her question shows her faith in Christ as King.

He answers to her that she doesn’t know what she is asking. This is a reprimand. She should not have asked such a question. The Lord reveals the motive of the question by then asking the sons a question. They will have asked their mother to ask Him about the coveted position in the kingdom.

Peter has just asked what their portion would be (Matthew 19:27); the brothers John and James go a step further and determine their portion themselves by asking for an important place in the kingdom. Although they are being reprimanded for their question by the Lord, we must not forget that it was their desire to be close to their Master and Lord. No doubt they will be close to Him on the day they will sit with their fellow disciples on twelve thrones to judge the twelve tribes of Israel (Matthew 19:28).

The Lord responds with a question about drinking a cup. Drinking a cup is a form of suffering. The sons of Zebedee answered that they are able to drink the cup. Is that overconfidence? The Lord does not answer that they are able to drink the cup, but says that they will certainly drink it. He does not say anything about their position in the kingdom. This matter is in the hand of His Father, Who has prepared a place for each one.

What the mother asks the Lord for her sons, she does not receive. It is exceptional that we read that a mother asks the Lord something for her children that is not heard by Him. That is because of what is being asked. An emergency question is always answered. This is a request for a reward for her sons, a tribute to them, and He cannot grant it.

When the other ten disciples hear this, they become indignant with the two brothers very much. But why do they become indignant with John and James? Have they maybe been troubled by competitive feelings?

Matthew 21:14

Not Ruling, but Serving

The Lord calls His disciples to Himself. He wants to teach them something about the things that concern them all with regard to their place in the kingdom. To teach them the lesson of serving, He points to what is customary in the world. They know how things are going there. They know the world. In the world, people strive for authority. The rulers and great men are in charge and the others have nothing to say.

Among the believers it should be different. The spirit of Christ is a spirit of service that leads to the choice of the humblest place and total devotion to others. It means renouncing everything to depend with confidence on the grace of Him we serve. It is a question of consistent readiness to take the humblest place in order to be the servant of all. That should be the mind of those who have part in the kingdom as it is now established by the rejected Lord.

In the kingdom of God there are rules that are opposed to the rules that apply in the kingdoms of the world. In the kingdom of God, true service leads to true greatness. Greatness in the world is expressed in lordship and authority over others. Greatness among the saints is expressed in serving and care.

“To become great” has to do with how someone makes themselves known. A person who wants to be great in the kingdom will be great if he wants to serve others as a servant. “To be first” has to do with ranking. Whoever wants to be that must be a slave, that is to say someone who is the full property of a master and has no right to his own existence. His existence is determined by his master. “Servant” is more about what he does, his willingness to serve. “Slave” is more about what the master wants. He who is served determines his life.

The Lord Jesus Himself is the great Example of Someone Who lives according to the rules of the kingdom of heaven. Therefore He is the Greatest and the First. He has also accomplished a work in which we cannot follow Him. That is the work of salvation. His service went so far that He gave His life. Only His perfect life and its surrender to death can be a ransom for “many”, that is all who believe in Him. The word “for” here means ‘in place of’.

In the lesson that the Lord gives His disciples and us, we see one of the moments in the history of our Lord in which He combines majesty with submission and authority with obedience. These combinations are seen in His life in a way that brings the disciples and also us to worship at His feet.

Matthew 21:15

Not Ruling, but Serving

The Lord calls His disciples to Himself. He wants to teach them something about the things that concern them all with regard to their place in the kingdom. To teach them the lesson of serving, He points to what is customary in the world. They know how things are going there. They know the world. In the world, people strive for authority. The rulers and great men are in charge and the others have nothing to say.

Among the believers it should be different. The spirit of Christ is a spirit of service that leads to the choice of the humblest place and total devotion to others. It means renouncing everything to depend with confidence on the grace of Him we serve. It is a question of consistent readiness to take the humblest place in order to be the servant of all. That should be the mind of those who have part in the kingdom as it is now established by the rejected Lord.

In the kingdom of God there are rules that are opposed to the rules that apply in the kingdoms of the world. In the kingdom of God, true service leads to true greatness. Greatness in the world is expressed in lordship and authority over others. Greatness among the saints is expressed in serving and care.

“To become great” has to do with how someone makes themselves known. A person who wants to be great in the kingdom will be great if he wants to serve others as a servant. “To be first” has to do with ranking. Whoever wants to be that must be a slave, that is to say someone who is the full property of a master and has no right to his own existence. His existence is determined by his master. “Servant” is more about what he does, his willingness to serve. “Slave” is more about what the master wants. He who is served determines his life.

The Lord Jesus Himself is the great Example of Someone Who lives according to the rules of the kingdom of heaven. Therefore He is the Greatest and the First. He has also accomplished a work in which we cannot follow Him. That is the work of salvation. His service went so far that He gave His life. Only His perfect life and its surrender to death can be a ransom for “many”, that is all who believe in Him. The word “for” here means ‘in place of’.

In the lesson that the Lord gives His disciples and us, we see one of the moments in the history of our Lord in which He combines majesty with submission and authority with obedience. These combinations are seen in His life in a way that brings the disciples and also us to worship at His feet.

Matthew 21:16

Not Ruling, but Serving

The Lord calls His disciples to Himself. He wants to teach them something about the things that concern them all with regard to their place in the kingdom. To teach them the lesson of serving, He points to what is customary in the world. They know how things are going there. They know the world. In the world, people strive for authority. The rulers and great men are in charge and the others have nothing to say.

Among the believers it should be different. The spirit of Christ is a spirit of service that leads to the choice of the humblest place and total devotion to others. It means renouncing everything to depend with confidence on the grace of Him we serve. It is a question of consistent readiness to take the humblest place in order to be the servant of all. That should be the mind of those who have part in the kingdom as it is now established by the rejected Lord.

In the kingdom of God there are rules that are opposed to the rules that apply in the kingdoms of the world. In the kingdom of God, true service leads to true greatness. Greatness in the world is expressed in lordship and authority over others. Greatness among the saints is expressed in serving and care.

“To become great” has to do with how someone makes themselves known. A person who wants to be great in the kingdom will be great if he wants to serve others as a servant. “To be first” has to do with ranking. Whoever wants to be that must be a slave, that is to say someone who is the full property of a master and has no right to his own existence. His existence is determined by his master. “Servant” is more about what he does, his willingness to serve. “Slave” is more about what the master wants. He who is served determines his life.

The Lord Jesus Himself is the great Example of Someone Who lives according to the rules of the kingdom of heaven. Therefore He is the Greatest and the First. He has also accomplished a work in which we cannot follow Him. That is the work of salvation. His service went so far that He gave His life. Only His perfect life and its surrender to death can be a ransom for “many”, that is all who believe in Him. The word “for” here means ‘in place of’.

In the lesson that the Lord gives His disciples and us, we see one of the moments in the history of our Lord in which He combines majesty with submission and authority with obedience. These combinations are seen in His life in a way that brings the disciples and also us to worship at His feet.

Matthew 21:17

Not Ruling, but Serving

The Lord calls His disciples to Himself. He wants to teach them something about the things that concern them all with regard to their place in the kingdom. To teach them the lesson of serving, He points to what is customary in the world. They know how things are going there. They know the world. In the world, people strive for authority. The rulers and great men are in charge and the others have nothing to say.

Among the believers it should be different. The spirit of Christ is a spirit of service that leads to the choice of the humblest place and total devotion to others. It means renouncing everything to depend with confidence on the grace of Him we serve. It is a question of consistent readiness to take the humblest place in order to be the servant of all. That should be the mind of those who have part in the kingdom as it is now established by the rejected Lord.

In the kingdom of God there are rules that are opposed to the rules that apply in the kingdoms of the world. In the kingdom of God, true service leads to true greatness. Greatness in the world is expressed in lordship and authority over others. Greatness among the saints is expressed in serving and care.

“To become great” has to do with how someone makes themselves known. A person who wants to be great in the kingdom will be great if he wants to serve others as a servant. “To be first” has to do with ranking. Whoever wants to be that must be a slave, that is to say someone who is the full property of a master and has no right to his own existence. His existence is determined by his master. “Servant” is more about what he does, his willingness to serve. “Slave” is more about what the master wants. He who is served determines his life.

The Lord Jesus Himself is the great Example of Someone Who lives according to the rules of the kingdom of heaven. Therefore He is the Greatest and the First. He has also accomplished a work in which we cannot follow Him. That is the work of salvation. His service went so far that He gave His life. Only His perfect life and its surrender to death can be a ransom for “many”, that is all who believe in Him. The word “for” here means ‘in place of’.

In the lesson that the Lord gives His disciples and us, we see one of the moments in the history of our Lord in which He combines majesty with submission and authority with obedience. These combinations are seen in His life in a way that brings the disciples and also us to worship at His feet.

Matthew 21:18

Healing of Two Blind Men

The Lord has spoken of His life as a ransom. With this in mind, He begins His last journey to Jerusalem. Jericho is the city of the curse. He has been there and has brought blessings. Now He is on His way, with His disciples, to Jerusalem to lay the foundation for all the blessings He has spread and will bring. Attracted by this blessing a large crowd follows Him and leaves Jericho with Him. They do not realize where His way leads.

While he is on the road, two blind people call upon his mercy (cf. Matthew 9:27). They sit by the road. When they hear that “Jesus” is passing by, they cry out to Him. They must have heard of Him before. Their eyes are blind, but they have enlightened eyes of the heart. This is their chance and they seize it. The crowd wants to silence them. When the Lord is called upon, there are always those who want to prevent it. But the blind possess the power of faith, and are of those violent men who take the kingdom by force (Matthew 11:12). Instead of remaining silent, they call all the more for the mercy of the Lord.

“And Jesus stopped.” What a wonderful Lord! While He is on His way to Jerusalem and the thought of what will happen to Him there occupies Him, He lets Himself be held up by a call for mercy. Then He calls them. He takes the time for them. Here too comes His question as to what they want Him to do (cf. Matthew 20:20-21). He knows it, but He wants to hear it from them. He wants to hear from our mouth what we want from Him. Without many words they express to the Lord what their longing is: that their eyes be opened.

The Lord heals them. He does not do this as a benefactor, but as One Who shares in their need. He is moved with compassion. From an inner involvement with their misery He touches the place where it all revolves around. The result is immediately visible. These two follow Him from now on His way to Jerusalem.

Matthew 21:19

Healing of Two Blind Men

The Lord has spoken of His life as a ransom. With this in mind, He begins His last journey to Jerusalem. Jericho is the city of the curse. He has been there and has brought blessings. Now He is on His way, with His disciples, to Jerusalem to lay the foundation for all the blessings He has spread and will bring. Attracted by this blessing a large crowd follows Him and leaves Jericho with Him. They do not realize where His way leads.

While he is on the road, two blind people call upon his mercy (cf. Matthew 9:27). They sit by the road. When they hear that “Jesus” is passing by, they cry out to Him. They must have heard of Him before. Their eyes are blind, but they have enlightened eyes of the heart. This is their chance and they seize it. The crowd wants to silence them. When the Lord is called upon, there are always those who want to prevent it. But the blind possess the power of faith, and are of those violent men who take the kingdom by force (Matthew 11:12). Instead of remaining silent, they call all the more for the mercy of the Lord.

“And Jesus stopped.” What a wonderful Lord! While He is on His way to Jerusalem and the thought of what will happen to Him there occupies Him, He lets Himself be held up by a call for mercy. Then He calls them. He takes the time for them. Here too comes His question as to what they want Him to do (cf. Matthew 20:20-21). He knows it, but He wants to hear it from them. He wants to hear from our mouth what we want from Him. Without many words they express to the Lord what their longing is: that their eyes be opened.

The Lord heals them. He does not do this as a benefactor, but as One Who shares in their need. He is moved with compassion. From an inner involvement with their misery He touches the place where it all revolves around. The result is immediately visible. These two follow Him from now on His way to Jerusalem.

Matthew 21:20

Healing of Two Blind Men

The Lord has spoken of His life as a ransom. With this in mind, He begins His last journey to Jerusalem. Jericho is the city of the curse. He has been there and has brought blessings. Now He is on His way, with His disciples, to Jerusalem to lay the foundation for all the blessings He has spread and will bring. Attracted by this blessing a large crowd follows Him and leaves Jericho with Him. They do not realize where His way leads.

While he is on the road, two blind people call upon his mercy (cf. Matthew 9:27). They sit by the road. When they hear that “Jesus” is passing by, they cry out to Him. They must have heard of Him before. Their eyes are blind, but they have enlightened eyes of the heart. This is their chance and they seize it. The crowd wants to silence them. When the Lord is called upon, there are always those who want to prevent it. But the blind possess the power of faith, and are of those violent men who take the kingdom by force (Matthew 11:12). Instead of remaining silent, they call all the more for the mercy of the Lord.

“And Jesus stopped.” What a wonderful Lord! While He is on His way to Jerusalem and the thought of what will happen to Him there occupies Him, He lets Himself be held up by a call for mercy. Then He calls them. He takes the time for them. Here too comes His question as to what they want Him to do (cf. Matthew 20:20-21). He knows it, but He wants to hear it from them. He wants to hear from our mouth what we want from Him. Without many words they express to the Lord what their longing is: that their eyes be opened.

The Lord heals them. He does not do this as a benefactor, but as One Who shares in their need. He is moved with compassion. From an inner involvement with their misery He touches the place where it all revolves around. The result is immediately visible. These two follow Him from now on His way to Jerusalem.

Matthew 21:21

Healing of Two Blind Men

The Lord has spoken of His life as a ransom. With this in mind, He begins His last journey to Jerusalem. Jericho is the city of the curse. He has been there and has brought blessings. Now He is on His way, with His disciples, to Jerusalem to lay the foundation for all the blessings He has spread and will bring. Attracted by this blessing a large crowd follows Him and leaves Jericho with Him. They do not realize where His way leads.

While he is on the road, two blind people call upon his mercy (cf. Matthew 9:27). They sit by the road. When they hear that “Jesus” is passing by, they cry out to Him. They must have heard of Him before. Their eyes are blind, but they have enlightened eyes of the heart. This is their chance and they seize it. The crowd wants to silence them. When the Lord is called upon, there are always those who want to prevent it. But the blind possess the power of faith, and are of those violent men who take the kingdom by force (Matthew 11:12). Instead of remaining silent, they call all the more for the mercy of the Lord.

“And Jesus stopped.” What a wonderful Lord! While He is on His way to Jerusalem and the thought of what will happen to Him there occupies Him, He lets Himself be held up by a call for mercy. Then He calls them. He takes the time for them. Here too comes His question as to what they want Him to do (cf. Matthew 20:20-21). He knows it, but He wants to hear it from them. He wants to hear from our mouth what we want from Him. Without many words they express to the Lord what their longing is: that their eyes be opened.

The Lord heals them. He does not do this as a benefactor, but as One Who shares in their need. He is moved with compassion. From an inner involvement with their misery He touches the place where it all revolves around. The result is immediately visible. These two follow Him from now on His way to Jerusalem.

Matthew 21:22

Healing of Two Blind Men

The Lord has spoken of His life as a ransom. With this in mind, He begins His last journey to Jerusalem. Jericho is the city of the curse. He has been there and has brought blessings. Now He is on His way, with His disciples, to Jerusalem to lay the foundation for all the blessings He has spread and will bring. Attracted by this blessing a large crowd follows Him and leaves Jericho with Him. They do not realize where His way leads.

While he is on the road, two blind people call upon his mercy (cf. Matthew 9:27). They sit by the road. When they hear that “Jesus” is passing by, they cry out to Him. They must have heard of Him before. Their eyes are blind, but they have enlightened eyes of the heart. This is their chance and they seize it. The crowd wants to silence them. When the Lord is called upon, there are always those who want to prevent it. But the blind possess the power of faith, and are of those violent men who take the kingdom by force (Matthew 11:12). Instead of remaining silent, they call all the more for the mercy of the Lord.

“And Jesus stopped.” What a wonderful Lord! While He is on His way to Jerusalem and the thought of what will happen to Him there occupies Him, He lets Himself be held up by a call for mercy. Then He calls them. He takes the time for them. Here too comes His question as to what they want Him to do (cf. Matthew 20:20-21). He knows it, but He wants to hear it from them. He wants to hear from our mouth what we want from Him. Without many words they express to the Lord what their longing is: that their eyes be opened.

The Lord heals them. He does not do this as a benefactor, but as One Who shares in their need. He is moved with compassion. From an inner involvement with their misery He touches the place where it all revolves around. The result is immediately visible. These two follow Him from now on His way to Jerusalem.

Matthew 21:23

Healing of Two Blind Men

The Lord has spoken of His life as a ransom. With this in mind, He begins His last journey to Jerusalem. Jericho is the city of the curse. He has been there and has brought blessings. Now He is on His way, with His disciples, to Jerusalem to lay the foundation for all the blessings He has spread and will bring. Attracted by this blessing a large crowd follows Him and leaves Jericho with Him. They do not realize where His way leads.

While he is on the road, two blind people call upon his mercy (cf. Matthew 9:27). They sit by the road. When they hear that “Jesus” is passing by, they cry out to Him. They must have heard of Him before. Their eyes are blind, but they have enlightened eyes of the heart. This is their chance and they seize it. The crowd wants to silence them. When the Lord is called upon, there are always those who want to prevent it. But the blind possess the power of faith, and are of those violent men who take the kingdom by force (Matthew 11:12). Instead of remaining silent, they call all the more for the mercy of the Lord.

“And Jesus stopped.” What a wonderful Lord! While He is on His way to Jerusalem and the thought of what will happen to Him there occupies Him, He lets Himself be held up by a call for mercy. Then He calls them. He takes the time for them. Here too comes His question as to what they want Him to do (cf. Matthew 20:20-21). He knows it, but He wants to hear it from them. He wants to hear from our mouth what we want from Him. Without many words they express to the Lord what their longing is: that their eyes be opened.

The Lord heals them. He does not do this as a benefactor, but as One Who shares in their need. He is moved with compassion. From an inner involvement with their misery He touches the place where it all revolves around. The result is immediately visible. These two follow Him from now on His way to Jerusalem.

Matthew 21:25

The Entry Into Jerusalem

They are approaching Jerusalem. The entry into Jerusalem marks the beginning of the last week of the Lord’s life on earth before the cross. The description of the events in this week is extensive. It takes up more than a quarter of this Gospel.

There is a stop at Bethphage, which lies on the Mount of Olives. The Mount of Olives is the mountain of Gethsemane, the mountain where Christ will go to heaven and where He will descend at His second coming, that is His return to the earth in power and majesty. From there He sends out two of His disciples. He tells them where to go. With His Divine omniscience He also tells them what they will find there. He also tells them what to do with the donkey and the colt. He also knows that there will be comments. Therefore He tells them what to answer. Then it will be clear to the owner and he will – not ‘give’, but – “send” the animals. The owner will agree to it and will gladly give them up. We see how the Lord works the situation and hearts.

This commission is necessary for the fulfilment of a prophecy which has been pronounced five hundred years ago (Zechariah 9:9). At the right time, the animals are ready for their share in the fulfilment. The owner is also immediately prepared to give them up. The donkey and foal will become the bearers of the Lord Jesus Who comes to His people as King. He does not come on horseback to judge (Revelation 19:11), but “gentle”. This is the message for “the daughter of Zion”. Zion is the name for Jerusalem as connected with grace, for Zion is the mountain that speaks of grace (Hebrews 12:22). “Foal” speaks of a new beginning.

The disciples obey. They go to the village that the Lord has appointed and act according to His command. When they come to Him with the animals, they put their clothes on the donkey as a tribute to Him. He accepts that tribute. Through the symbol of their clothes they make themselves available to carry Him.

Under the action of God’s Spirit, the large crowd also sets in motion. They too give the Lord Jesus their coats, not to sit on, but to ride over. The branches they cut from the trees are palm branches, a picture of victory. So they welcome their King. Unfortunately it is only an external whim, without depth. This will become clear when they will soon call for His death on the cross. Yet God works this tribute to His Son. The power of God influences the heart of the crowd. He cannot allow His Son to be rejected without having received this testimony.

In their greeting the crowd uses a verse from Psalms 118 (Psalms 118:26). In that psalm the thousand-year Sabbath is sung, that will be established by the Messiah when He will be recognized by His people. Unfortunately, their words go beyond their hearts. They wish He will rule, because they have already received so much blessing from Him, but they are blind to the state of sin in which they find themselves.

When the Lord has entered the city of Jerusalem as King, the sixty-nine (year) weeks which was spoken to Daniel are fulfilled (Daniel 9:25). After these sixty-nine weeks the seventieth week of the year could begin, about which Daniel was also spoken to (Daniel 9:24), that is to say the kingdom of peace. But, as also was spoken to Daniel, the Messiah is rejected (Daniel 9:26). As a result, the seventieth (year) week could not be fulfilled at that time. That week has been postponed because that week will also be fulfilled.

The presence of Christ and His whole performance at His coming to Jerusalem causes turmoil and curious questions about His Person. It is felt that He is the Prophet. By this they mean the Prophet announced by Moses (Deuteronomy 18:15). And He is. At the same time there is unbelief in who He really is. For them he is nothing more than “Jesus, from Nazareth in Galilee”, a man from Nazareth. They have no eye for the fact that “His origins are from long ago, from the days of eternity” (Micah 5:2). If He is nothing more than a prophet, their faith is fatally lacking, for that faith does not lead them to acknowledge their sins of departure from God.

Matthew 21:26

The Entry Into Jerusalem

They are approaching Jerusalem. The entry into Jerusalem marks the beginning of the last week of the Lord’s life on earth before the cross. The description of the events in this week is extensive. It takes up more than a quarter of this Gospel.

There is a stop at Bethphage, which lies on the Mount of Olives. The Mount of Olives is the mountain of Gethsemane, the mountain where Christ will go to heaven and where He will descend at His second coming, that is His return to the earth in power and majesty. From there He sends out two of His disciples. He tells them where to go. With His Divine omniscience He also tells them what they will find there. He also tells them what to do with the donkey and the colt. He also knows that there will be comments. Therefore He tells them what to answer. Then it will be clear to the owner and he will – not ‘give’, but – “send” the animals. The owner will agree to it and will gladly give them up. We see how the Lord works the situation and hearts.

This commission is necessary for the fulfilment of a prophecy which has been pronounced five hundred years ago (Zechariah 9:9). At the right time, the animals are ready for their share in the fulfilment. The owner is also immediately prepared to give them up. The donkey and foal will become the bearers of the Lord Jesus Who comes to His people as King. He does not come on horseback to judge (Revelation 19:11), but “gentle”. This is the message for “the daughter of Zion”. Zion is the name for Jerusalem as connected with grace, for Zion is the mountain that speaks of grace (Hebrews 12:22). “Foal” speaks of a new beginning.

The disciples obey. They go to the village that the Lord has appointed and act according to His command. When they come to Him with the animals, they put their clothes on the donkey as a tribute to Him. He accepts that tribute. Through the symbol of their clothes they make themselves available to carry Him.

Under the action of God’s Spirit, the large crowd also sets in motion. They too give the Lord Jesus their coats, not to sit on, but to ride over. The branches they cut from the trees are palm branches, a picture of victory. So they welcome their King. Unfortunately it is only an external whim, without depth. This will become clear when they will soon call for His death on the cross. Yet God works this tribute to His Son. The power of God influences the heart of the crowd. He cannot allow His Son to be rejected without having received this testimony.

In their greeting the crowd uses a verse from Psalms 118 (Psalms 118:26). In that psalm the thousand-year Sabbath is sung, that will be established by the Messiah when He will be recognized by His people. Unfortunately, their words go beyond their hearts. They wish He will rule, because they have already received so much blessing from Him, but they are blind to the state of sin in which they find themselves.

When the Lord has entered the city of Jerusalem as King, the sixty-nine (year) weeks which was spoken to Daniel are fulfilled (Daniel 9:25). After these sixty-nine weeks the seventieth week of the year could begin, about which Daniel was also spoken to (Daniel 9:24), that is to say the kingdom of peace. But, as also was spoken to Daniel, the Messiah is rejected (Daniel 9:26). As a result, the seventieth (year) week could not be fulfilled at that time. That week has been postponed because that week will also be fulfilled.

The presence of Christ and His whole performance at His coming to Jerusalem causes turmoil and curious questions about His Person. It is felt that He is the Prophet. By this they mean the Prophet announced by Moses (Deuteronomy 18:15). And He is. At the same time there is unbelief in who He really is. For them he is nothing more than “Jesus, from Nazareth in Galilee”, a man from Nazareth. They have no eye for the fact that “His origins are from long ago, from the days of eternity” (Micah 5:2). If He is nothing more than a prophet, their faith is fatally lacking, for that faith does not lead them to acknowledge their sins of departure from God.

Matthew 21:27

The Entry Into Jerusalem

They are approaching Jerusalem. The entry into Jerusalem marks the beginning of the last week of the Lord’s life on earth before the cross. The description of the events in this week is extensive. It takes up more than a quarter of this Gospel.

There is a stop at Bethphage, which lies on the Mount of Olives. The Mount of Olives is the mountain of Gethsemane, the mountain where Christ will go to heaven and where He will descend at His second coming, that is His return to the earth in power and majesty. From there He sends out two of His disciples. He tells them where to go. With His Divine omniscience He also tells them what they will find there. He also tells them what to do with the donkey and the colt. He also knows that there will be comments. Therefore He tells them what to answer. Then it will be clear to the owner and he will – not ‘give’, but – “send” the animals. The owner will agree to it and will gladly give them up. We see how the Lord works the situation and hearts.

This commission is necessary for the fulfilment of a prophecy which has been pronounced five hundred years ago (Zechariah 9:9). At the right time, the animals are ready for their share in the fulfilment. The owner is also immediately prepared to give them up. The donkey and foal will become the bearers of the Lord Jesus Who comes to His people as King. He does not come on horseback to judge (Revelation 19:11), but “gentle”. This is the message for “the daughter of Zion”. Zion is the name for Jerusalem as connected with grace, for Zion is the mountain that speaks of grace (Hebrews 12:22). “Foal” speaks of a new beginning.

The disciples obey. They go to the village that the Lord has appointed and act according to His command. When they come to Him with the animals, they put their clothes on the donkey as a tribute to Him. He accepts that tribute. Through the symbol of their clothes they make themselves available to carry Him.

Under the action of God’s Spirit, the large crowd also sets in motion. They too give the Lord Jesus their coats, not to sit on, but to ride over. The branches they cut from the trees are palm branches, a picture of victory. So they welcome their King. Unfortunately it is only an external whim, without depth. This will become clear when they will soon call for His death on the cross. Yet God works this tribute to His Son. The power of God influences the heart of the crowd. He cannot allow His Son to be rejected without having received this testimony.

In their greeting the crowd uses a verse from Psalms 118 (Psalms 118:26). In that psalm the thousand-year Sabbath is sung, that will be established by the Messiah when He will be recognized by His people. Unfortunately, their words go beyond their hearts. They wish He will rule, because they have already received so much blessing from Him, but they are blind to the state of sin in which they find themselves.

When the Lord has entered the city of Jerusalem as King, the sixty-nine (year) weeks which was spoken to Daniel are fulfilled (Daniel 9:25). After these sixty-nine weeks the seventieth week of the year could begin, about which Daniel was also spoken to (Daniel 9:24), that is to say the kingdom of peace. But, as also was spoken to Daniel, the Messiah is rejected (Daniel 9:26). As a result, the seventieth (year) week could not be fulfilled at that time. That week has been postponed because that week will also be fulfilled.

The presence of Christ and His whole performance at His coming to Jerusalem causes turmoil and curious questions about His Person. It is felt that He is the Prophet. By this they mean the Prophet announced by Moses (Deuteronomy 18:15). And He is. At the same time there is unbelief in who He really is. For them he is nothing more than “Jesus, from Nazareth in Galilee”, a man from Nazareth. They have no eye for the fact that “His origins are from long ago, from the days of eternity” (Micah 5:2). If He is nothing more than a prophet, their faith is fatally lacking, for that faith does not lead them to acknowledge their sins of departure from God.

Matthew 21:28

The Entry Into Jerusalem

They are approaching Jerusalem. The entry into Jerusalem marks the beginning of the last week of the Lord’s life on earth before the cross. The description of the events in this week is extensive. It takes up more than a quarter of this Gospel.

There is a stop at Bethphage, which lies on the Mount of Olives. The Mount of Olives is the mountain of Gethsemane, the mountain where Christ will go to heaven and where He will descend at His second coming, that is His return to the earth in power and majesty. From there He sends out two of His disciples. He tells them where to go. With His Divine omniscience He also tells them what they will find there. He also tells them what to do with the donkey and the colt. He also knows that there will be comments. Therefore He tells them what to answer. Then it will be clear to the owner and he will – not ‘give’, but – “send” the animals. The owner will agree to it and will gladly give them up. We see how the Lord works the situation and hearts.

This commission is necessary for the fulfilment of a prophecy which has been pronounced five hundred years ago (Zechariah 9:9). At the right time, the animals are ready for their share in the fulfilment. The owner is also immediately prepared to give them up. The donkey and foal will become the bearers of the Lord Jesus Who comes to His people as King. He does not come on horseback to judge (Revelation 19:11), but “gentle”. This is the message for “the daughter of Zion”. Zion is the name for Jerusalem as connected with grace, for Zion is the mountain that speaks of grace (Hebrews 12:22). “Foal” speaks of a new beginning.

The disciples obey. They go to the village that the Lord has appointed and act according to His command. When they come to Him with the animals, they put their clothes on the donkey as a tribute to Him. He accepts that tribute. Through the symbol of their clothes they make themselves available to carry Him.

Under the action of God’s Spirit, the large crowd also sets in motion. They too give the Lord Jesus their coats, not to sit on, but to ride over. The branches they cut from the trees are palm branches, a picture of victory. So they welcome their King. Unfortunately it is only an external whim, without depth. This will become clear when they will soon call for His death on the cross. Yet God works this tribute to His Son. The power of God influences the heart of the crowd. He cannot allow His Son to be rejected without having received this testimony.

In their greeting the crowd uses a verse from Psalms 118 (Psalms 118:26). In that psalm the thousand-year Sabbath is sung, that will be established by the Messiah when He will be recognized by His people. Unfortunately, their words go beyond their hearts. They wish He will rule, because they have already received so much blessing from Him, but they are blind to the state of sin in which they find themselves.

When the Lord has entered the city of Jerusalem as King, the sixty-nine (year) weeks which was spoken to Daniel are fulfilled (Daniel 9:25). After these sixty-nine weeks the seventieth week of the year could begin, about which Daniel was also spoken to (Daniel 9:24), that is to say the kingdom of peace. But, as also was spoken to Daniel, the Messiah is rejected (Daniel 9:26). As a result, the seventieth (year) week could not be fulfilled at that time. That week has been postponed because that week will also be fulfilled.

The presence of Christ and His whole performance at His coming to Jerusalem causes turmoil and curious questions about His Person. It is felt that He is the Prophet. By this they mean the Prophet announced by Moses (Deuteronomy 18:15). And He is. At the same time there is unbelief in who He really is. For them he is nothing more than “Jesus, from Nazareth in Galilee”, a man from Nazareth. They have no eye for the fact that “His origins are from long ago, from the days of eternity” (Micah 5:2). If He is nothing more than a prophet, their faith is fatally lacking, for that faith does not lead them to acknowledge their sins of departure from God.

Matthew 21:29

The Entry Into Jerusalem

They are approaching Jerusalem. The entry into Jerusalem marks the beginning of the last week of the Lord’s life on earth before the cross. The description of the events in this week is extensive. It takes up more than a quarter of this Gospel.

There is a stop at Bethphage, which lies on the Mount of Olives. The Mount of Olives is the mountain of Gethsemane, the mountain where Christ will go to heaven and where He will descend at His second coming, that is His return to the earth in power and majesty. From there He sends out two of His disciples. He tells them where to go. With His Divine omniscience He also tells them what they will find there. He also tells them what to do with the donkey and the colt. He also knows that there will be comments. Therefore He tells them what to answer. Then it will be clear to the owner and he will – not ‘give’, but – “send” the animals. The owner will agree to it and will gladly give them up. We see how the Lord works the situation and hearts.

This commission is necessary for the fulfilment of a prophecy which has been pronounced five hundred years ago (Zechariah 9:9). At the right time, the animals are ready for their share in the fulfilment. The owner is also immediately prepared to give them up. The donkey and foal will become the bearers of the Lord Jesus Who comes to His people as King. He does not come on horseback to judge (Revelation 19:11), but “gentle”. This is the message for “the daughter of Zion”. Zion is the name for Jerusalem as connected with grace, for Zion is the mountain that speaks of grace (Hebrews 12:22). “Foal” speaks of a new beginning.

The disciples obey. They go to the village that the Lord has appointed and act according to His command. When they come to Him with the animals, they put their clothes on the donkey as a tribute to Him. He accepts that tribute. Through the symbol of their clothes they make themselves available to carry Him.

Under the action of God’s Spirit, the large crowd also sets in motion. They too give the Lord Jesus their coats, not to sit on, but to ride over. The branches they cut from the trees are palm branches, a picture of victory. So they welcome their King. Unfortunately it is only an external whim, without depth. This will become clear when they will soon call for His death on the cross. Yet God works this tribute to His Son. The power of God influences the heart of the crowd. He cannot allow His Son to be rejected without having received this testimony.

In their greeting the crowd uses a verse from Psalms 118 (Psalms 118:26). In that psalm the thousand-year Sabbath is sung, that will be established by the Messiah when He will be recognized by His people. Unfortunately, their words go beyond their hearts. They wish He will rule, because they have already received so much blessing from Him, but they are blind to the state of sin in which they find themselves.

When the Lord has entered the city of Jerusalem as King, the sixty-nine (year) weeks which was spoken to Daniel are fulfilled (Daniel 9:25). After these sixty-nine weeks the seventieth week of the year could begin, about which Daniel was also spoken to (Daniel 9:24), that is to say the kingdom of peace. But, as also was spoken to Daniel, the Messiah is rejected (Daniel 9:26). As a result, the seventieth (year) week could not be fulfilled at that time. That week has been postponed because that week will also be fulfilled.

The presence of Christ and His whole performance at His coming to Jerusalem causes turmoil and curious questions about His Person. It is felt that He is the Prophet. By this they mean the Prophet announced by Moses (Deuteronomy 18:15). And He is. At the same time there is unbelief in who He really is. For them he is nothing more than “Jesus, from Nazareth in Galilee”, a man from Nazareth. They have no eye for the fact that “His origins are from long ago, from the days of eternity” (Micah 5:2). If He is nothing more than a prophet, their faith is fatally lacking, for that faith does not lead them to acknowledge their sins of departure from God.

Matthew 21:30

The Entry Into Jerusalem

They are approaching Jerusalem. The entry into Jerusalem marks the beginning of the last week of the Lord’s life on earth before the cross. The description of the events in this week is extensive. It takes up more than a quarter of this Gospel.

There is a stop at Bethphage, which lies on the Mount of Olives. The Mount of Olives is the mountain of Gethsemane, the mountain where Christ will go to heaven and where He will descend at His second coming, that is His return to the earth in power and majesty. From there He sends out two of His disciples. He tells them where to go. With His Divine omniscience He also tells them what they will find there. He also tells them what to do with the donkey and the colt. He also knows that there will be comments. Therefore He tells them what to answer. Then it will be clear to the owner and he will – not ‘give’, but – “send” the animals. The owner will agree to it and will gladly give them up. We see how the Lord works the situation and hearts.

This commission is necessary for the fulfilment of a prophecy which has been pronounced five hundred years ago (Zechariah 9:9). At the right time, the animals are ready for their share in the fulfilment. The owner is also immediately prepared to give them up. The donkey and foal will become the bearers of the Lord Jesus Who comes to His people as King. He does not come on horseback to judge (Revelation 19:11), but “gentle”. This is the message for “the daughter of Zion”. Zion is the name for Jerusalem as connected with grace, for Zion is the mountain that speaks of grace (Hebrews 12:22). “Foal” speaks of a new beginning.

The disciples obey. They go to the village that the Lord has appointed and act according to His command. When they come to Him with the animals, they put their clothes on the donkey as a tribute to Him. He accepts that tribute. Through the symbol of their clothes they make themselves available to carry Him.

Under the action of God’s Spirit, the large crowd also sets in motion. They too give the Lord Jesus their coats, not to sit on, but to ride over. The branches they cut from the trees are palm branches, a picture of victory. So they welcome their King. Unfortunately it is only an external whim, without depth. This will become clear when they will soon call for His death on the cross. Yet God works this tribute to His Son. The power of God influences the heart of the crowd. He cannot allow His Son to be rejected without having received this testimony.

In their greeting the crowd uses a verse from Psalms 118 (Psalms 118:26). In that psalm the thousand-year Sabbath is sung, that will be established by the Messiah when He will be recognized by His people. Unfortunately, their words go beyond their hearts. They wish He will rule, because they have already received so much blessing from Him, but they are blind to the state of sin in which they find themselves.

When the Lord has entered the city of Jerusalem as King, the sixty-nine (year) weeks which was spoken to Daniel are fulfilled (Daniel 9:25). After these sixty-nine weeks the seventieth week of the year could begin, about which Daniel was also spoken to (Daniel 9:24), that is to say the kingdom of peace. But, as also was spoken to Daniel, the Messiah is rejected (Daniel 9:26). As a result, the seventieth (year) week could not be fulfilled at that time. That week has been postponed because that week will also be fulfilled.

The presence of Christ and His whole performance at His coming to Jerusalem causes turmoil and curious questions about His Person. It is felt that He is the Prophet. By this they mean the Prophet announced by Moses (Deuteronomy 18:15). And He is. At the same time there is unbelief in who He really is. For them he is nothing more than “Jesus, from Nazareth in Galilee”, a man from Nazareth. They have no eye for the fact that “His origins are from long ago, from the days of eternity” (Micah 5:2). If He is nothing more than a prophet, their faith is fatally lacking, for that faith does not lead them to acknowledge their sins of departure from God.

Matthew 21:31

The Entry Into Jerusalem

They are approaching Jerusalem. The entry into Jerusalem marks the beginning of the last week of the Lord’s life on earth before the cross. The description of the events in this week is extensive. It takes up more than a quarter of this Gospel.

There is a stop at Bethphage, which lies on the Mount of Olives. The Mount of Olives is the mountain of Gethsemane, the mountain where Christ will go to heaven and where He will descend at His second coming, that is His return to the earth in power and majesty. From there He sends out two of His disciples. He tells them where to go. With His Divine omniscience He also tells them what they will find there. He also tells them what to do with the donkey and the colt. He also knows that there will be comments. Therefore He tells them what to answer. Then it will be clear to the owner and he will – not ‘give’, but – “send” the animals. The owner will agree to it and will gladly give them up. We see how the Lord works the situation and hearts.

This commission is necessary for the fulfilment of a prophecy which has been pronounced five hundred years ago (Zechariah 9:9). At the right time, the animals are ready for their share in the fulfilment. The owner is also immediately prepared to give them up. The donkey and foal will become the bearers of the Lord Jesus Who comes to His people as King. He does not come on horseback to judge (Revelation 19:11), but “gentle”. This is the message for “the daughter of Zion”. Zion is the name for Jerusalem as connected with grace, for Zion is the mountain that speaks of grace (Hebrews 12:22). “Foal” speaks of a new beginning.

The disciples obey. They go to the village that the Lord has appointed and act according to His command. When they come to Him with the animals, they put their clothes on the donkey as a tribute to Him. He accepts that tribute. Through the symbol of their clothes they make themselves available to carry Him.

Under the action of God’s Spirit, the large crowd also sets in motion. They too give the Lord Jesus their coats, not to sit on, but to ride over. The branches they cut from the trees are palm branches, a picture of victory. So they welcome their King. Unfortunately it is only an external whim, without depth. This will become clear when they will soon call for His death on the cross. Yet God works this tribute to His Son. The power of God influences the heart of the crowd. He cannot allow His Son to be rejected without having received this testimony.

In their greeting the crowd uses a verse from Psalms 118 (Psalms 118:26). In that psalm the thousand-year Sabbath is sung, that will be established by the Messiah when He will be recognized by His people. Unfortunately, their words go beyond their hearts. They wish He will rule, because they have already received so much blessing from Him, but they are blind to the state of sin in which they find themselves.

When the Lord has entered the city of Jerusalem as King, the sixty-nine (year) weeks which was spoken to Daniel are fulfilled (Daniel 9:25). After these sixty-nine weeks the seventieth week of the year could begin, about which Daniel was also spoken to (Daniel 9:24), that is to say the kingdom of peace. But, as also was spoken to Daniel, the Messiah is rejected (Daniel 9:26). As a result, the seventieth (year) week could not be fulfilled at that time. That week has been postponed because that week will also be fulfilled.

The presence of Christ and His whole performance at His coming to Jerusalem causes turmoil and curious questions about His Person. It is felt that He is the Prophet. By this they mean the Prophet announced by Moses (Deuteronomy 18:15). And He is. At the same time there is unbelief in who He really is. For them he is nothing more than “Jesus, from Nazareth in Galilee”, a man from Nazareth. They have no eye for the fact that “His origins are from long ago, from the days of eternity” (Micah 5:2). If He is nothing more than a prophet, their faith is fatally lacking, for that faith does not lead them to acknowledge their sins of departure from God.

Matthew 21:32

The Entry Into Jerusalem

They are approaching Jerusalem. The entry into Jerusalem marks the beginning of the last week of the Lord’s life on earth before the cross. The description of the events in this week is extensive. It takes up more than a quarter of this Gospel.

There is a stop at Bethphage, which lies on the Mount of Olives. The Mount of Olives is the mountain of Gethsemane, the mountain where Christ will go to heaven and where He will descend at His second coming, that is His return to the earth in power and majesty. From there He sends out two of His disciples. He tells them where to go. With His Divine omniscience He also tells them what they will find there. He also tells them what to do with the donkey and the colt. He also knows that there will be comments. Therefore He tells them what to answer. Then it will be clear to the owner and he will – not ‘give’, but – “send” the animals. The owner will agree to it and will gladly give them up. We see how the Lord works the situation and hearts.

This commission is necessary for the fulfilment of a prophecy which has been pronounced five hundred years ago (Zechariah 9:9). At the right time, the animals are ready for their share in the fulfilment. The owner is also immediately prepared to give them up. The donkey and foal will become the bearers of the Lord Jesus Who comes to His people as King. He does not come on horseback to judge (Revelation 19:11), but “gentle”. This is the message for “the daughter of Zion”. Zion is the name for Jerusalem as connected with grace, for Zion is the mountain that speaks of grace (Hebrews 12:22). “Foal” speaks of a new beginning.

The disciples obey. They go to the village that the Lord has appointed and act according to His command. When they come to Him with the animals, they put their clothes on the donkey as a tribute to Him. He accepts that tribute. Through the symbol of their clothes they make themselves available to carry Him.

Under the action of God’s Spirit, the large crowd also sets in motion. They too give the Lord Jesus their coats, not to sit on, but to ride over. The branches they cut from the trees are palm branches, a picture of victory. So they welcome their King. Unfortunately it is only an external whim, without depth. This will become clear when they will soon call for His death on the cross. Yet God works this tribute to His Son. The power of God influences the heart of the crowd. He cannot allow His Son to be rejected without having received this testimony.

In their greeting the crowd uses a verse from Psalms 118 (Psalms 118:26). In that psalm the thousand-year Sabbath is sung, that will be established by the Messiah when He will be recognized by His people. Unfortunately, their words go beyond their hearts. They wish He will rule, because they have already received so much blessing from Him, but they are blind to the state of sin in which they find themselves.

When the Lord has entered the city of Jerusalem as King, the sixty-nine (year) weeks which was spoken to Daniel are fulfilled (Daniel 9:25). After these sixty-nine weeks the seventieth week of the year could begin, about which Daniel was also spoken to (Daniel 9:24), that is to say the kingdom of peace. But, as also was spoken to Daniel, the Messiah is rejected (Daniel 9:26). As a result, the seventieth (year) week could not be fulfilled at that time. That week has been postponed because that week will also be fulfilled.

The presence of Christ and His whole performance at His coming to Jerusalem causes turmoil and curious questions about His Person. It is felt that He is the Prophet. By this they mean the Prophet announced by Moses (Deuteronomy 18:15). And He is. At the same time there is unbelief in who He really is. For them he is nothing more than “Jesus, from Nazareth in Galilee”, a man from Nazareth. They have no eye for the fact that “His origins are from long ago, from the days of eternity” (Micah 5:2). If He is nothing more than a prophet, their faith is fatally lacking, for that faith does not lead them to acknowledge their sins of departure from God.

Matthew 21:33

The Entry Into Jerusalem

They are approaching Jerusalem. The entry into Jerusalem marks the beginning of the last week of the Lord’s life on earth before the cross. The description of the events in this week is extensive. It takes up more than a quarter of this Gospel.

There is a stop at Bethphage, which lies on the Mount of Olives. The Mount of Olives is the mountain of Gethsemane, the mountain where Christ will go to heaven and where He will descend at His second coming, that is His return to the earth in power and majesty. From there He sends out two of His disciples. He tells them where to go. With His Divine omniscience He also tells them what they will find there. He also tells them what to do with the donkey and the colt. He also knows that there will be comments. Therefore He tells them what to answer. Then it will be clear to the owner and he will – not ‘give’, but – “send” the animals. The owner will agree to it and will gladly give them up. We see how the Lord works the situation and hearts.

This commission is necessary for the fulfilment of a prophecy which has been pronounced five hundred years ago (Zechariah 9:9). At the right time, the animals are ready for their share in the fulfilment. The owner is also immediately prepared to give them up. The donkey and foal will become the bearers of the Lord Jesus Who comes to His people as King. He does not come on horseback to judge (Revelation 19:11), but “gentle”. This is the message for “the daughter of Zion”. Zion is the name for Jerusalem as connected with grace, for Zion is the mountain that speaks of grace (Hebrews 12:22). “Foal” speaks of a new beginning.

The disciples obey. They go to the village that the Lord has appointed and act according to His command. When they come to Him with the animals, they put their clothes on the donkey as a tribute to Him. He accepts that tribute. Through the symbol of their clothes they make themselves available to carry Him.

Under the action of God’s Spirit, the large crowd also sets in motion. They too give the Lord Jesus their coats, not to sit on, but to ride over. The branches they cut from the trees are palm branches, a picture of victory. So they welcome their King. Unfortunately it is only an external whim, without depth. This will become clear when they will soon call for His death on the cross. Yet God works this tribute to His Son. The power of God influences the heart of the crowd. He cannot allow His Son to be rejected without having received this testimony.

In their greeting the crowd uses a verse from Psalms 118 (Psalms 118:26). In that psalm the thousand-year Sabbath is sung, that will be established by the Messiah when He will be recognized by His people. Unfortunately, their words go beyond their hearts. They wish He will rule, because they have already received so much blessing from Him, but they are blind to the state of sin in which they find themselves.

When the Lord has entered the city of Jerusalem as King, the sixty-nine (year) weeks which was spoken to Daniel are fulfilled (Daniel 9:25). After these sixty-nine weeks the seventieth week of the year could begin, about which Daniel was also spoken to (Daniel 9:24), that is to say the kingdom of peace. But, as also was spoken to Daniel, the Messiah is rejected (Daniel 9:26). As a result, the seventieth (year) week could not be fulfilled at that time. That week has been postponed because that week will also be fulfilled.

The presence of Christ and His whole performance at His coming to Jerusalem causes turmoil and curious questions about His Person. It is felt that He is the Prophet. By this they mean the Prophet announced by Moses (Deuteronomy 18:15). And He is. At the same time there is unbelief in who He really is. For them he is nothing more than “Jesus, from Nazareth in Galilee”, a man from Nazareth. They have no eye for the fact that “His origins are from long ago, from the days of eternity” (Micah 5:2). If He is nothing more than a prophet, their faith is fatally lacking, for that faith does not lead them to acknowledge their sins of departure from God.

Matthew 21:34

The Entry Into Jerusalem

They are approaching Jerusalem. The entry into Jerusalem marks the beginning of the last week of the Lord’s life on earth before the cross. The description of the events in this week is extensive. It takes up more than a quarter of this Gospel.

There is a stop at Bethphage, which lies on the Mount of Olives. The Mount of Olives is the mountain of Gethsemane, the mountain where Christ will go to heaven and where He will descend at His second coming, that is His return to the earth in power and majesty. From there He sends out two of His disciples. He tells them where to go. With His Divine omniscience He also tells them what they will find there. He also tells them what to do with the donkey and the colt. He also knows that there will be comments. Therefore He tells them what to answer. Then it will be clear to the owner and he will – not ‘give’, but – “send” the animals. The owner will agree to it and will gladly give them up. We see how the Lord works the situation and hearts.

This commission is necessary for the fulfilment of a prophecy which has been pronounced five hundred years ago (Zechariah 9:9). At the right time, the animals are ready for their share in the fulfilment. The owner is also immediately prepared to give them up. The donkey and foal will become the bearers of the Lord Jesus Who comes to His people as King. He does not come on horseback to judge (Revelation 19:11), but “gentle”. This is the message for “the daughter of Zion”. Zion is the name for Jerusalem as connected with grace, for Zion is the mountain that speaks of grace (Hebrews 12:22). “Foal” speaks of a new beginning.

The disciples obey. They go to the village that the Lord has appointed and act according to His command. When they come to Him with the animals, they put their clothes on the donkey as a tribute to Him. He accepts that tribute. Through the symbol of their clothes they make themselves available to carry Him.

Under the action of God’s Spirit, the large crowd also sets in motion. They too give the Lord Jesus their coats, not to sit on, but to ride over. The branches they cut from the trees are palm branches, a picture of victory. So they welcome their King. Unfortunately it is only an external whim, without depth. This will become clear when they will soon call for His death on the cross. Yet God works this tribute to His Son. The power of God influences the heart of the crowd. He cannot allow His Son to be rejected without having received this testimony.

In their greeting the crowd uses a verse from Psalms 118 (Psalms 118:26). In that psalm the thousand-year Sabbath is sung, that will be established by the Messiah when He will be recognized by His people. Unfortunately, their words go beyond their hearts. They wish He will rule, because they have already received so much blessing from Him, but they are blind to the state of sin in which they find themselves.

When the Lord has entered the city of Jerusalem as King, the sixty-nine (year) weeks which was spoken to Daniel are fulfilled (Daniel 9:25). After these sixty-nine weeks the seventieth week of the year could begin, about which Daniel was also spoken to (Daniel 9:24), that is to say the kingdom of peace. But, as also was spoken to Daniel, the Messiah is rejected (Daniel 9:26). As a result, the seventieth (year) week could not be fulfilled at that time. That week has been postponed because that week will also be fulfilled.

The presence of Christ and His whole performance at His coming to Jerusalem causes turmoil and curious questions about His Person. It is felt that He is the Prophet. By this they mean the Prophet announced by Moses (Deuteronomy 18:15). And He is. At the same time there is unbelief in who He really is. For them he is nothing more than “Jesus, from Nazareth in Galilee”, a man from Nazareth. They have no eye for the fact that “His origins are from long ago, from the days of eternity” (Micah 5:2). If He is nothing more than a prophet, their faith is fatally lacking, for that faith does not lead them to acknowledge their sins of departure from God.

Matthew 21:35

The Entry Into Jerusalem

They are approaching Jerusalem. The entry into Jerusalem marks the beginning of the last week of the Lord’s life on earth before the cross. The description of the events in this week is extensive. It takes up more than a quarter of this Gospel.

There is a stop at Bethphage, which lies on the Mount of Olives. The Mount of Olives is the mountain of Gethsemane, the mountain where Christ will go to heaven and where He will descend at His second coming, that is His return to the earth in power and majesty. From there He sends out two of His disciples. He tells them where to go. With His Divine omniscience He also tells them what they will find there. He also tells them what to do with the donkey and the colt. He also knows that there will be comments. Therefore He tells them what to answer. Then it will be clear to the owner and he will – not ‘give’, but – “send” the animals. The owner will agree to it and will gladly give them up. We see how the Lord works the situation and hearts.

This commission is necessary for the fulfilment of a prophecy which has been pronounced five hundred years ago (Zechariah 9:9). At the right time, the animals are ready for their share in the fulfilment. The owner is also immediately prepared to give them up. The donkey and foal will become the bearers of the Lord Jesus Who comes to His people as King. He does not come on horseback to judge (Revelation 19:11), but “gentle”. This is the message for “the daughter of Zion”. Zion is the name for Jerusalem as connected with grace, for Zion is the mountain that speaks of grace (Hebrews 12:22). “Foal” speaks of a new beginning.

The disciples obey. They go to the village that the Lord has appointed and act according to His command. When they come to Him with the animals, they put their clothes on the donkey as a tribute to Him. He accepts that tribute. Through the symbol of their clothes they make themselves available to carry Him.

Under the action of God’s Spirit, the large crowd also sets in motion. They too give the Lord Jesus their coats, not to sit on, but to ride over. The branches they cut from the trees are palm branches, a picture of victory. So they welcome their King. Unfortunately it is only an external whim, without depth. This will become clear when they will soon call for His death on the cross. Yet God works this tribute to His Son. The power of God influences the heart of the crowd. He cannot allow His Son to be rejected without having received this testimony.

In their greeting the crowd uses a verse from Psalms 118 (Psalms 118:26). In that psalm the thousand-year Sabbath is sung, that will be established by the Messiah when He will be recognized by His people. Unfortunately, their words go beyond their hearts. They wish He will rule, because they have already received so much blessing from Him, but they are blind to the state of sin in which they find themselves.

When the Lord has entered the city of Jerusalem as King, the sixty-nine (year) weeks which was spoken to Daniel are fulfilled (Daniel 9:25). After these sixty-nine weeks the seventieth week of the year could begin, about which Daniel was also spoken to (Daniel 9:24), that is to say the kingdom of peace. But, as also was spoken to Daniel, the Messiah is rejected (Daniel 9:26). As a result, the seventieth (year) week could not be fulfilled at that time. That week has been postponed because that week will also be fulfilled.

The presence of Christ and His whole performance at His coming to Jerusalem causes turmoil and curious questions about His Person. It is felt that He is the Prophet. By this they mean the Prophet announced by Moses (Deuteronomy 18:15). And He is. At the same time there is unbelief in who He really is. For them he is nothing more than “Jesus, from Nazareth in Galilee”, a man from Nazareth. They have no eye for the fact that “His origins are from long ago, from the days of eternity” (Micah 5:2). If He is nothing more than a prophet, their faith is fatally lacking, for that faith does not lead them to acknowledge their sins of departure from God.

Matthew 21:36

The Cleansing of the Temple

In Jerusalem the Lord goes to the temple, the center of their religion. He proves His royal power by cleansing it. Without any restraint He drives everyone and everything out of the temple, His house.

The Lord Jesus cleansed the temple twice. The first time we read about it in the Gospel according to John. There He does so even before He begins His public ministry (John 2:13-17). The zeal for the honor of the house of His Father drives Him. There is also the proof that He rejects them because they have rejected Him. This is certain from the beginning of that Gospel: “He came to His own, and those who were His own did not receive Him” (John 1:11).

Now, standing just before the end of His earthly journey, He cleanses the temple once more. He acts on the basis of the Word. He saw the abuse of God’s house, which he called “My house” according to the quote (Isaiah 56:7c). In Him we see Yahweh acting. It is His house. People should come there who are in need of and seek God’s help. However, the Jews turned it into a trading house. They want to benefit from it themselves. In this way they have made it a robbers’ den (Jeremiah 7:11). They rob God of his due. Through the presence of the Son of God, the temple becomes, after having cleansed it, a house of mercy where people come to Him with their misery. And He helps them.

This is not to the liking of the chief priests and scribes who have their own ideas about the temple, about Christ, about His miracles, and about children singing His praises in the temple. These people reveal again their resistance to Him. They can only criticize. They find every tribute to Him misplaced. They want to receive honor from people themselves. They dare to ask Him if He understands what the children are saying. He answers that He certainly hears it and appeals to the Scriptures. From what He cites from Scripture, it becomes clear that He is Yahweh (Psalms 8:3).

The Lord does not wait for their reaction. He has finished talking with them. He does not want to spend the night in Jerusalem, but with people who gladly receive Him. Indeed, Martha and Mary and Lazarus live in Bethany.

Matthew 21:37

The Cleansing of the Temple

In Jerusalem the Lord goes to the temple, the center of their religion. He proves His royal power by cleansing it. Without any restraint He drives everyone and everything out of the temple, His house.

The Lord Jesus cleansed the temple twice. The first time we read about it in the Gospel according to John. There He does so even before He begins His public ministry (John 2:13-17). The zeal for the honor of the house of His Father drives Him. There is also the proof that He rejects them because they have rejected Him. This is certain from the beginning of that Gospel: “He came to His own, and those who were His own did not receive Him” (John 1:11).

Now, standing just before the end of His earthly journey, He cleanses the temple once more. He acts on the basis of the Word. He saw the abuse of God’s house, which he called “My house” according to the quote (Isaiah 56:7c). In Him we see Yahweh acting. It is His house. People should come there who are in need of and seek God’s help. However, the Jews turned it into a trading house. They want to benefit from it themselves. In this way they have made it a robbers’ den (Jeremiah 7:11). They rob God of his due. Through the presence of the Son of God, the temple becomes, after having cleansed it, a house of mercy where people come to Him with their misery. And He helps them.

This is not to the liking of the chief priests and scribes who have their own ideas about the temple, about Christ, about His miracles, and about children singing His praises in the temple. These people reveal again their resistance to Him. They can only criticize. They find every tribute to Him misplaced. They want to receive honor from people themselves. They dare to ask Him if He understands what the children are saying. He answers that He certainly hears it and appeals to the Scriptures. From what He cites from Scripture, it becomes clear that He is Yahweh (Psalms 8:3).

The Lord does not wait for their reaction. He has finished talking with them. He does not want to spend the night in Jerusalem, but with people who gladly receive Him. Indeed, Martha and Mary and Lazarus live in Bethany.

Matthew 21:38

The Cleansing of the Temple

In Jerusalem the Lord goes to the temple, the center of their religion. He proves His royal power by cleansing it. Without any restraint He drives everyone and everything out of the temple, His house.

The Lord Jesus cleansed the temple twice. The first time we read about it in the Gospel according to John. There He does so even before He begins His public ministry (John 2:13-17). The zeal for the honor of the house of His Father drives Him. There is also the proof that He rejects them because they have rejected Him. This is certain from the beginning of that Gospel: “He came to His own, and those who were His own did not receive Him” (John 1:11).

Now, standing just before the end of His earthly journey, He cleanses the temple once more. He acts on the basis of the Word. He saw the abuse of God’s house, which he called “My house” according to the quote (Isaiah 56:7c). In Him we see Yahweh acting. It is His house. People should come there who are in need of and seek God’s help. However, the Jews turned it into a trading house. They want to benefit from it themselves. In this way they have made it a robbers’ den (Jeremiah 7:11). They rob God of his due. Through the presence of the Son of God, the temple becomes, after having cleansed it, a house of mercy where people come to Him with their misery. And He helps them.

This is not to the liking of the chief priests and scribes who have their own ideas about the temple, about Christ, about His miracles, and about children singing His praises in the temple. These people reveal again their resistance to Him. They can only criticize. They find every tribute to Him misplaced. They want to receive honor from people themselves. They dare to ask Him if He understands what the children are saying. He answers that He certainly hears it and appeals to the Scriptures. From what He cites from Scripture, it becomes clear that He is Yahweh (Psalms 8:3).

The Lord does not wait for their reaction. He has finished talking with them. He does not want to spend the night in Jerusalem, but with people who gladly receive Him. Indeed, Martha and Mary and Lazarus live in Bethany.

Matthew 21:39

The Cleansing of the Temple

In Jerusalem the Lord goes to the temple, the center of their religion. He proves His royal power by cleansing it. Without any restraint He drives everyone and everything out of the temple, His house.

The Lord Jesus cleansed the temple twice. The first time we read about it in the Gospel according to John. There He does so even before He begins His public ministry (John 2:13-17). The zeal for the honor of the house of His Father drives Him. There is also the proof that He rejects them because they have rejected Him. This is certain from the beginning of that Gospel: “He came to His own, and those who were His own did not receive Him” (John 1:11).

Now, standing just before the end of His earthly journey, He cleanses the temple once more. He acts on the basis of the Word. He saw the abuse of God’s house, which he called “My house” according to the quote (Isaiah 56:7c). In Him we see Yahweh acting. It is His house. People should come there who are in need of and seek God’s help. However, the Jews turned it into a trading house. They want to benefit from it themselves. In this way they have made it a robbers’ den (Jeremiah 7:11). They rob God of his due. Through the presence of the Son of God, the temple becomes, after having cleansed it, a house of mercy where people come to Him with their misery. And He helps them.

This is not to the liking of the chief priests and scribes who have their own ideas about the temple, about Christ, about His miracles, and about children singing His praises in the temple. These people reveal again their resistance to Him. They can only criticize. They find every tribute to Him misplaced. They want to receive honor from people themselves. They dare to ask Him if He understands what the children are saying. He answers that He certainly hears it and appeals to the Scriptures. From what He cites from Scripture, it becomes clear that He is Yahweh (Psalms 8:3).

The Lord does not wait for their reaction. He has finished talking with them. He does not want to spend the night in Jerusalem, but with people who gladly receive Him. Indeed, Martha and Mary and Lazarus live in Bethany.

Matthew 21:40

The Cleansing of the Temple

In Jerusalem the Lord goes to the temple, the center of their religion. He proves His royal power by cleansing it. Without any restraint He drives everyone and everything out of the temple, His house.

The Lord Jesus cleansed the temple twice. The first time we read about it in the Gospel according to John. There He does so even before He begins His public ministry (John 2:13-17). The zeal for the honor of the house of His Father drives Him. There is also the proof that He rejects them because they have rejected Him. This is certain from the beginning of that Gospel: “He came to His own, and those who were His own did not receive Him” (John 1:11).

Now, standing just before the end of His earthly journey, He cleanses the temple once more. He acts on the basis of the Word. He saw the abuse of God’s house, which he called “My house” according to the quote (Isaiah 56:7c). In Him we see Yahweh acting. It is His house. People should come there who are in need of and seek God’s help. However, the Jews turned it into a trading house. They want to benefit from it themselves. In this way they have made it a robbers’ den (Jeremiah 7:11). They rob God of his due. Through the presence of the Son of God, the temple becomes, after having cleansed it, a house of mercy where people come to Him with their misery. And He helps them.

This is not to the liking of the chief priests and scribes who have their own ideas about the temple, about Christ, about His miracles, and about children singing His praises in the temple. These people reveal again their resistance to Him. They can only criticize. They find every tribute to Him misplaced. They want to receive honor from people themselves. They dare to ask Him if He understands what the children are saying. He answers that He certainly hears it and appeals to the Scriptures. From what He cites from Scripture, it becomes clear that He is Yahweh (Psalms 8:3).

The Lord does not wait for their reaction. He has finished talking with them. He does not want to spend the night in Jerusalem, but with people who gladly receive Him. Indeed, Martha and Mary and Lazarus live in Bethany.

Matthew 21:41

The Cleansing of the Temple

In Jerusalem the Lord goes to the temple, the center of their religion. He proves His royal power by cleansing it. Without any restraint He drives everyone and everything out of the temple, His house.

The Lord Jesus cleansed the temple twice. The first time we read about it in the Gospel according to John. There He does so even before He begins His public ministry (John 2:13-17). The zeal for the honor of the house of His Father drives Him. There is also the proof that He rejects them because they have rejected Him. This is certain from the beginning of that Gospel: “He came to His own, and those who were His own did not receive Him” (John 1:11).

Now, standing just before the end of His earthly journey, He cleanses the temple once more. He acts on the basis of the Word. He saw the abuse of God’s house, which he called “My house” according to the quote (Isaiah 56:7c). In Him we see Yahweh acting. It is His house. People should come there who are in need of and seek God’s help. However, the Jews turned it into a trading house. They want to benefit from it themselves. In this way they have made it a robbers’ den (Jeremiah 7:11). They rob God of his due. Through the presence of the Son of God, the temple becomes, after having cleansed it, a house of mercy where people come to Him with their misery. And He helps them.

This is not to the liking of the chief priests and scribes who have their own ideas about the temple, about Christ, about His miracles, and about children singing His praises in the temple. These people reveal again their resistance to Him. They can only criticize. They find every tribute to Him misplaced. They want to receive honor from people themselves. They dare to ask Him if He understands what the children are saying. He answers that He certainly hears it and appeals to the Scriptures. From what He cites from Scripture, it becomes clear that He is Yahweh (Psalms 8:3).

The Lord does not wait for their reaction. He has finished talking with them. He does not want to spend the night in Jerusalem, but with people who gladly receive Him. Indeed, Martha and Mary and Lazarus live in Bethany.

Matthew 21:42

The Fig Tree Cursed

The Lord returns to Jerusalem early in the morning. He is hungry. He is fully Man – but without sin (Hebrews 4:15) – and needs sleep and also food and drink. So when he sees a fig tree, he goes to it to eat of its fruit. When He comes to the tree, He finds only leaves on it, and no fruit. Then He curses the tree. The tree withers immediately. Such a tree that, by the presence of the leaves, gives the promise that there is fruit to be found, but whose appearance is deceiving, is a tree that arouses His wrath.

The curse of the tree can only have a symbolic meaning. In this one miracle of judgment that the Lord has performed during His life on earth, we see the judgment of Israel in the flesh. The fig tree is a symbol of Israel. As a nation, there is nothing with them to be found for God that He could use. It is a picture of man in the flesh with all the privileges, but which does not produce fruit for the farmer.

Israel possesses all outer forms, “leaves”, of religion. It is zealous for the law and the statutes, but does not bear fruit for God. And in so far as it is given responsibility for bearing fruit, that is, under the old covenant, it will also never bear fruit. The curse of the tree has a direct result because there is no hope of recovery.

The disciples are amazed at the direct effect of His words. Despite the fact that they have already seen so many of His miracles, they do not yet realize Who He is in Himself. In His answer the Lord does not point to His Divine omnipotence, but to their faith. If they face a mountain of difficulties, without doubt, in faith, they will be able to move this mountain.

The mountain also symbolizes the entire Jewish system that will merge into the sea of nations, as happened and as it still is today. Faith places the Jewish system where God has placed it. The Lord connects to this the promise that they will receive everything they ask for in prayer with faith. What the Lord says must be read in the context in which it stands. It is a system that prevents the unfolding of Divine grace. Through prayer we will be able to overcome human reasoning and remove this obstacle to living by grace.

Matthew 21:43

The Fig Tree Cursed

The Lord returns to Jerusalem early in the morning. He is hungry. He is fully Man – but without sin (Hebrews 4:15) – and needs sleep and also food and drink. So when he sees a fig tree, he goes to it to eat of its fruit. When He comes to the tree, He finds only leaves on it, and no fruit. Then He curses the tree. The tree withers immediately. Such a tree that, by the presence of the leaves, gives the promise that there is fruit to be found, but whose appearance is deceiving, is a tree that arouses His wrath.

The curse of the tree can only have a symbolic meaning. In this one miracle of judgment that the Lord has performed during His life on earth, we see the judgment of Israel in the flesh. The fig tree is a symbol of Israel. As a nation, there is nothing with them to be found for God that He could use. It is a picture of man in the flesh with all the privileges, but which does not produce fruit for the farmer.

Israel possesses all outer forms, “leaves”, of religion. It is zealous for the law and the statutes, but does not bear fruit for God. And in so far as it is given responsibility for bearing fruit, that is, under the old covenant, it will also never bear fruit. The curse of the tree has a direct result because there is no hope of recovery.

The disciples are amazed at the direct effect of His words. Despite the fact that they have already seen so many of His miracles, they do not yet realize Who He is in Himself. In His answer the Lord does not point to His Divine omnipotence, but to their faith. If they face a mountain of difficulties, without doubt, in faith, they will be able to move this mountain.

The mountain also symbolizes the entire Jewish system that will merge into the sea of nations, as happened and as it still is today. Faith places the Jewish system where God has placed it. The Lord connects to this the promise that they will receive everything they ask for in prayer with faith. What the Lord says must be read in the context in which it stands. It is a system that prevents the unfolding of Divine grace. Through prayer we will be able to overcome human reasoning and remove this obstacle to living by grace.

Matthew 21:44

The Fig Tree Cursed

The Lord returns to Jerusalem early in the morning. He is hungry. He is fully Man – but without sin (Hebrews 4:15) – and needs sleep and also food and drink. So when he sees a fig tree, he goes to it to eat of its fruit. When He comes to the tree, He finds only leaves on it, and no fruit. Then He curses the tree. The tree withers immediately. Such a tree that, by the presence of the leaves, gives the promise that there is fruit to be found, but whose appearance is deceiving, is a tree that arouses His wrath.

The curse of the tree can only have a symbolic meaning. In this one miracle of judgment that the Lord has performed during His life on earth, we see the judgment of Israel in the flesh. The fig tree is a symbol of Israel. As a nation, there is nothing with them to be found for God that He could use. It is a picture of man in the flesh with all the privileges, but which does not produce fruit for the farmer.

Israel possesses all outer forms, “leaves”, of religion. It is zealous for the law and the statutes, but does not bear fruit for God. And in so far as it is given responsibility for bearing fruit, that is, under the old covenant, it will also never bear fruit. The curse of the tree has a direct result because there is no hope of recovery.

The disciples are amazed at the direct effect of His words. Despite the fact that they have already seen so many of His miracles, they do not yet realize Who He is in Himself. In His answer the Lord does not point to His Divine omnipotence, but to their faith. If they face a mountain of difficulties, without doubt, in faith, they will be able to move this mountain.

The mountain also symbolizes the entire Jewish system that will merge into the sea of nations, as happened and as it still is today. Faith places the Jewish system where God has placed it. The Lord connects to this the promise that they will receive everything they ask for in prayer with faith. What the Lord says must be read in the context in which it stands. It is a system that prevents the unfolding of Divine grace. Through prayer we will be able to overcome human reasoning and remove this obstacle to living by grace.

Matthew 21:45

The Fig Tree Cursed

The Lord returns to Jerusalem early in the morning. He is hungry. He is fully Man – but without sin (Hebrews 4:15) – and needs sleep and also food and drink. So when he sees a fig tree, he goes to it to eat of its fruit. When He comes to the tree, He finds only leaves on it, and no fruit. Then He curses the tree. The tree withers immediately. Such a tree that, by the presence of the leaves, gives the promise that there is fruit to be found, but whose appearance is deceiving, is a tree that arouses His wrath.

The curse of the tree can only have a symbolic meaning. In this one miracle of judgment that the Lord has performed during His life on earth, we see the judgment of Israel in the flesh. The fig tree is a symbol of Israel. As a nation, there is nothing with them to be found for God that He could use. It is a picture of man in the flesh with all the privileges, but which does not produce fruit for the farmer.

Israel possesses all outer forms, “leaves”, of religion. It is zealous for the law and the statutes, but does not bear fruit for God. And in so far as it is given responsibility for bearing fruit, that is, under the old covenant, it will also never bear fruit. The curse of the tree has a direct result because there is no hope of recovery.

The disciples are amazed at the direct effect of His words. Despite the fact that they have already seen so many of His miracles, they do not yet realize Who He is in Himself. In His answer the Lord does not point to His Divine omnipotence, but to their faith. If they face a mountain of difficulties, without doubt, in faith, they will be able to move this mountain.

The mountain also symbolizes the entire Jewish system that will merge into the sea of nations, as happened and as it still is today. Faith places the Jewish system where God has placed it. The Lord connects to this the promise that they will receive everything they ask for in prayer with faith. What the Lord says must be read in the context in which it stands. It is a system that prevents the unfolding of Divine grace. Through prayer we will be able to overcome human reasoning and remove this obstacle to living by grace.

Matthew 21:46

The Fig Tree Cursed

The Lord returns to Jerusalem early in the morning. He is hungry. He is fully Man – but without sin (Hebrews 4:15) – and needs sleep and also food and drink. So when he sees a fig tree, he goes to it to eat of its fruit. When He comes to the tree, He finds only leaves on it, and no fruit. Then He curses the tree. The tree withers immediately. Such a tree that, by the presence of the leaves, gives the promise that there is fruit to be found, but whose appearance is deceiving, is a tree that arouses His wrath.

The curse of the tree can only have a symbolic meaning. In this one miracle of judgment that the Lord has performed during His life on earth, we see the judgment of Israel in the flesh. The fig tree is a symbol of Israel. As a nation, there is nothing with them to be found for God that He could use. It is a picture of man in the flesh with all the privileges, but which does not produce fruit for the farmer.

Israel possesses all outer forms, “leaves”, of religion. It is zealous for the law and the statutes, but does not bear fruit for God. And in so far as it is given responsibility for bearing fruit, that is, under the old covenant, it will also never bear fruit. The curse of the tree has a direct result because there is no hope of recovery.

The disciples are amazed at the direct effect of His words. Despite the fact that they have already seen so many of His miracles, they do not yet realize Who He is in Himself. In His answer the Lord does not point to His Divine omnipotence, but to their faith. If they face a mountain of difficulties, without doubt, in faith, they will be able to move this mountain.

The mountain also symbolizes the entire Jewish system that will merge into the sea of nations, as happened and as it still is today. Faith places the Jewish system where God has placed it. The Lord connects to this the promise that they will receive everything they ask for in prayer with faith. What the Lord says must be read in the context in which it stands. It is a system that prevents the unfolding of Divine grace. Through prayer we will be able to overcome human reasoning and remove this obstacle to living by grace.