Matthew 21
MCGARMatthew 21:1-17
(From Bethany to Jerusalem and back, Sunday, April 2, A. D. 30.) M 1-12, 14-17; M 1-11; L 29-44; J 12-19. [after the feast in the house of Simon the leper] [572] [The name, Bethphage, is said to mean but the derivation is disputed. Canon Cook and others think that the region on the eastern slope of Olivet was called Bethphage, and that Bethany was located in it. If it was a village, all trace of it has long since vanished, and it is not worth while to give the guesses and surmises of commentators as to its location. But it was evidently near Bethany] [probably Bethphage, for Jesus started from Bethany] [Numerous Scripture references show that the ass was held in high estimation in the East. The sons of the judges used them, and David’s mule was used at the coronation of Solomon . It is specifically stated that no man had ever sat upon this colt, for if the colt had been used by men it would have been unfit for sacred purposes– , , .] [The owner of the ass was no doubt a disciple or well-wisher of Jesus, and therefore readily consented to respond to the Master’s need.
Such a well-wisher might readily be found in a multitude ready to lay their garments in the road to honor Christ. The words “send him back” are usually construed to be a promise on the part of Christ that he would return the colt when through with him.
But such a promise seems rather out of keeping with the dignity of the occasion. We prefer to construe the words as referring to the movements of Christ’s two messengers from the neighborhood of Bethany to Bethphage and back again, or to a backward [573] movement along the caravan’s line of march.] [the poetical name for the city of Jerusalem] [The prophecy is a combination of , . This is the only instance in which Jesus rode. He entered in meekness, for the ass was a symbol of peace as the horse was of war , but there was nothing degrading about riding such a beast. The Eastern ass is smaller, but livelier, and better framed than the specimens found in our country. They constituted a chief asset in the property of the wealthy– , , , , .] [the streets being narrow, one would very seldom see an ass tied in one] [The garments were the loose cloaks worn over the tunics or shirts.
This cloak survives in the abba or hyke of the modern Arab. The unbroken colt would of course have no saddle, and these loyal disciples lent their cloaks to supply the deficiency, and to do Jesus royal honor.
Compare the enthronement of Jehu . They prepared both beasts, not knowing which he would choose to ride] [574] [Palm-trees were never abundant in Palestine, but there were many around Jericho, through which city these Galilean pilgrims had so recently come. They were date palms, the leaves of which were often ten feet in length. They are now comparatively rare, but are found in the plains of Philistia. The palm branch is emblematic of triumph and victory– , ; I. Macc. xiii. 51; II.
Macc. x. 7] [The shouting appears to have been started by those who came out of Jerusalem; it is evident, therefore, that the apostles who were approaching the city with Jesus had nothing to do with inciting this praise.] [The apostles were not conscious that the prophecies were being fulfilled nor did they understand that Jesus was approaching a heavenly rather than an earthly coronation. But after Jesus was glorified, their understandings were spiritually illuminated .
They not only remembered the prophecy, but saw in what sense it was that Jesus was king, and how badly mistaken they had been when they expected him to antagonize the Romans. The greatness of her king would have removed all cause for fear if Jerusalem had but accepted him.] [The two parts of the miracle–the calling and the raising–are both mentioned as alike impressive, sublime, and wonderful.] [It is evident from this that the testimony of those who [575] witnessed the raising of Lazarus had enthused the pilgrims in Jerusalem and had sent a large band of them forth charged with that ardent admiration which produced the shouting of the triumphal entry.] [Again, as at , we notice the self-confessed impotency of the Pharisees, but the Sadducees, under the determined and more resolute leadership of Caiaphas, did not participate in this despair. The Pharisees speak of the world as if its acquisition by Jesus was their loss.] [Matthew would have us know that the demonstration was no small affair, but was well-nigh universal. Josephus estimates that the number present at one passover was three million, or about one-half the population of Judæa and Galilee. The language of the Pharisees in .] [John has shown us just above that the raising of Lazarus was most prominent in their thoughts] [Jesus approached the city leading a multitude of pilgrims, and we have seen from John’s account above that another multitude came out of the city to meet him: Jesus approached the city between two great multitudes.] [This is the Greek form or spelling of two Hebrew words, Hoshiah-na, which means, Save now, or, Save, I pray, na being a particle of entreaty added to imperatives. The two words are taken from , which was recognized as the Messianic Psalm.
The shout “Hosanna” was customarily used at the feast of the tabernacles and the other festivals. It was a shout of exaltation about equivalent to “Salvation”] [see ] [This phrase is taken to mean in the highest degree or highest strains or in the highest heavens.
It is likely they were calling upon heaven to participate in glorifying and to ratify their shouts of salvation. The Evangelists give us the various cries of the multitude, for they did not all cry one thing. The cries, if seriously construed, were a fore-recognition of the Messiahship of Jesus, but popular cries are soon caught up and are as fickle as the impulses which beget them. But the public recognition of the Messiahship of Jesus gave [577] weight to the accusation made by Simon Peter on the day of Pentecost that they had slain the Messiah– . Comp. , .] [not a committee sent from Jerusalem for that purpose] [It is possible that these may have been moved with an honest fear that the enthusiasm of the people would call down the vengeance of the Romans , but it is more likely that they were prompted solely by envy.] [The expression is probably proverbial . The meaning is that the occasion of the great King’s visit to his city was so momentous that, if man withheld his praise, inanimate nature would lend its acclamations.] [The summit of Olivet is two hundred feet higher than the nearest part of the city of Jerusalem and a hundred feet higher than its farthest part, so that the Lord looked upon the whole of it as one looks upon an open book.
As he looked upon it he realized the difference between what his coming might mean to it and what it did mean to it; between the love and gratitude which his coming should have incited and the hatred and violence which it did incite; between the forgiveness, blessing and peace which he desired to bring it and the judgment, wrath and destruction which were coming upon it. The vision of it all excited strong emotion, and the verb used does not indicate silent tears, but audible sobbing and lamentation.
The day then passing was among the last before the crucifixion, which would present to the Jews a strong motive for repentance. Had Jerusalem hearkened unto Jesus then, he would have saved her from that self-exaltation which proved her ruin. But bigotry and prejudice blinded her eyes.] [578] [from where Jesus then stood he could see the houses which were to be thrown down, he could locate the embankments which would be built, and he could trace almost every foot of the line of the wall by which Titus in his anger girdled the city when his embankments were burned–Jos. Wars V. 6. 2, 11. 4-6, 12. 1, 2] [the city is figuratively spoken of as a mother, and her citizens as her children] [The term “visitation” usually refers to a season of judgment, but here, as elsewhere also , it means a season of grace. To not leave one stone upon another is a proverbial expression descriptive of a complete demotion, but in the overthrow of Jerusalem it was well-nigh literally fulfilled. Thus, while the people rejoiced in the present triumph, the prophetic eye and ear of our Lord beheld the judgments which were coming upon the city, heard the bitter cry of the starved defenders during the siege, the screams of the crucified left to perish upon their crosses after its capture, all ending in the final silence of desolation when not one stone was left upon another.] [his route led him down the steep face of Olivet, past Gethsemane, across the stone bridge which spans the Kedron, and up the slope of Moriah to the eastern gate of the city] [here Matthew tells of the cleansing of the temple, which evidently occurred the next day] [579] [ as rendered by the LXX.] [Matthew mingles this scene with events which apparently occurred on Monday, but the enthusiasm and the Hosanna cry evidently belonged to the triumphant Sunday. The presence of our Lord in the temple should, indeed, have been heralded with joy, for as that was the day in which the paschal lamb was presented and set apart, it was fitting that Christ our passover should be presented there amidst rejoicing.] [a general expression covering the period both before and after sunset] [Having inspected the temple as his Father’s house, Jesus withdrew from it, for in the present state of rancor which fermented within his enemies it was not safe for him to spend the night within Jerusalem.] [FFG 572-580]
Matthew 21:12-19
(Road from Bethany and Jerusalem. Monday, April 4, A. D. 30.) M 18, 19, 12, 13; M 12-18; L 45-48. [on the Monday following the triumphal entry] [Jerusalem] [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord’s ministry were full of activity that did not have time to tarry at Bethany for it. Our Lord’s hunger implies that of the disciples also.] [580] [Two varieties of figs are common in Palestine. The bicura or boccore, an early fig with large green leaves and with fruit which ripens in May or June, and sometimes earlier near Jerusalem. Thomson found ripe fruit of this variety as early as May in the mountains of Lebanon, a hundred fifty miles north of Jerusalem, and Professor Post, of Beyrut, states that fig-trees there have fruit formed as early as February, which is fully ripe in April. The second variety is the summer fig or kermus. This ripens its main crop in August, but its later fruitage often hangs on all winter when the weather is mild, dropping off when the new spring leaves come.
As the fruit usually appears before the leaves, the leaves were a promise that fruit might be found, and the fruit, though not perfectly ripe, is considered edible when the leaves are developed. Though it was too early for fruit, it was also too early for leaves.
The tree evidently had an unusually favorable position. It seemed to vaunt itself by being in advance of the other trees, and to challenge the wayfarer to come and refresh himself.] [The disciples did not pause to watch the effect of Christ’s words upon the tree. But from the degree to which it had shriveled when they saw it next day it became evident to them that it had begun to wither as soon as Christ had finished uttering its sentence. Our Lord here performed a miracle of judgment unlike any other of his wonderful works. The reader can hardly fail to note how perfectly this fig-tree, in its separation from the other trees, its showy pretensions, its barrenness of results and its judgment typifies the Jewish people. In fact, Christ’s treatment of it appears in some respects to be a visible and practical application of the principles which he had formerly set forth in a parable .
But we must not too confidently make such an application of the parable since Jesus himself gave [581] no hint that he intended us so to apply it.] [three years before, Jesus had thus cleansed the temple at the first passover of his ministry, for an account of which see , . The LXX. uses it as equivalent to “instruments of war” at , and to “vestments” at .] [the prophecy cited is a combination of , ] [The caves in certain sections of Palestine have been immemorially infested with robbers, and Jesus, because of the injustice of extortion practiced by the merchants, likens the polluted temple to such a den.
The dickering and chafing and market talk were probably not unlike the grumbling and quarreling of thieves as they divide the booty.] [Overawed by the magnitude [582] of the popular demonstration made on Sunday, the Jewish rulers feared to attempt any violent measures in dealing with Jesus. But they neglected no opportunity by appeals to Jesus himself, by treacherous questions, etc., to divert the popular favor from the Lord that they might put him to death.] [FFG 580-583]
Matthew 21:20-22
(Road from Bethany to Jerusalem, Tuesday, April 4, A. D. 30.) M 20-22; M 19-25; L 37, 38. [he was there Sunday, Monday and Tuesday, but he seems to have spent Wednesday and Thursday in Bethany] [As Bethany was on the Mount of Olives, this statement leaves us free to suppose that he spent his nights there, but it is not likely that he retired to any one house or place continuously, for had he done so the rulers could easily have ascertained his whereabouts and arrested him.] [The enthusiasm of the triumphal entry did not die out in a day: Jesus was still the center of observation.] [It was completely withered–dead root and branch. We have observed before, , ), or which it is unwise for us to seek , nor must we selfishly run counter to the will of God , nor must we expect that God shall perform a miracle for us, for miracles have ceased–in short, we [584] must pray to God in full remembrance of the relationship between us, we must consider that he is the Ruler and we his subjects, and are not to think for one moment that by faith we can alter this eternal, unchangeable relation. The disciples whom Jesus addressed were very soon to enter upon a task which would seem to them as difficult as the removal of mountains. The license and immorality of paganism, and the bigotry and prejudice of Judaism, would seem insurmountable obstacles in their pathway to success. They needed to be assured that the power of faith was superior to all these adverse forces, and that the judgments of God could accomplish in a moment changes which apparently could not be wrought out in the tedious course of years. As we to-day look back upon this promise of Christ we can see that the mountains then standing have, indeed, been removed; and that which seemed vigorous and flourishing has been blasted in a day.] [a customary attitude– ] [Forgiveness has already been enjoined .
Here our Lord emphasizes the need of forgiveness because he had just performed a miracle of judgment, and he wished his disciples to understand that they must not exercise their miraculous gifts with a vengeful, unforgiving spirit. They must suffer evil and not retaliate with miracles of judgment.] [585] [FFG 583-585]
Matthew 21:23-27
(In the Court of the Temple. Tuesday, April 4, A. D. 30.)
M 23-27; M 27-33; L 1-8. [Jesus and the disciples] [The large outer court of the temple, known as the court of the Gentiles, was thronged during the feasts, and was no doubt the part selected by Jesus and his apostles when they taught or preached in the temple. We thrice find them on that side of it where Solomon’s porch was located– , , ] [viz.: “the time is fulfilled, and the kingdom of God is at hand: repent ye”– ] [the Sanhedrin (see .] [The question which Jesus asked was intimately and inseparably connected with the question which they had asked. Jesus, of course, did not derive his authority from John the Baptist, but John had testified plainly to the Messiahship of Jesus, and had, in no uncertain terms, designated Jesus as immeasurably greater than himself. Now, if the Pharisees admitted that John was a heaven-sent messenger or witness (of which fact his baptism was propounded as a test, since it was a religious ordinance introduced on his authority), then John had already answered the Sanhedrin that Jesus derived his authority from his Messiahship, and hence, all that the Sanhedrin had to do to satisfy their minds was simply to John. But if, on the other hand, the Pharisees rejected John’s pretensions and claims as a heaven-sent messenger in the face of the almost universal popular conviction, then what was there for Jesus to present his claims to so blind, bigoted, and unreasoning a body?] [When he testified to the Messiahship of Jesus . The Sanhedrin could not admit that the messenger was heaven-sent and yet deny his testimony.] [587] [It should be noted in their consultation there was no effort either to ascertain or to speak the truth.
The question as to whether John really was or was not a prophet was in no sense the subject of their investigation. They were merely deciding what to say.
They were seeking for the most expedient answer, and as neither truthful answer was expedient, they resolved to falsely deny any knowledge of the case. Men of such brazen dishonesty could not be dealt with openly and fairly as could sincere seekers after truth.] [Their spoken lie was, “We know not,” but their inward and true answer was, “We will not tell,” and Jesus answered the suppressed truth saying, “Neither tell I.” How readily the subtle minds of the Jewish people would justify Jesus in thus declining to submit the question of his authority to judges who at that very moment publicly confessed their inability to even hazard an opinion, much less render a decision, as to the authority of John the Baptist, who claims were in popular estimation so obvious. It was plain that however well these men might judge human credentials, the divine testimonials of a prophet or of the Messiah were above their carnal sphere. Thus Jesus put his enemies to confusion in the first of man conflicts of that perilous Tuesday. But we may well imagine that they were rendered more bitter by the evidence of a wisdom so much beyond any which they possessed.] [FFG 586-588]
Matthew 21:28-32
(In the Court of the Temple. Tuesday, April 4, A. D. 30.)
M 28-32. [By these words Jesus put them on notice that he was about to propound something which would require an answer, and therefore demanding the [588] strictest attention.] [the two sons stand for the Jewish rulers and the Jewish common people] [The common people made no special pretension to religious excellence, and the rulers regarded them as very careless about the will or law of their Father, God, and made disparaging contrasts between their own conduct and that of the people . But this very same common people repented and did the will of God when they heard the preaching of John the Baptist– , .] [the rulers] [The rulers, though all the while professing to be very zealous for the will of God, utterly refused to enter the kingdom or to work therein as God bade them to by the voice of John the Baptist– .] [They gave the true answer and did not perceive that in so doing they confirmed a parable which condemned themselves.] [the very worst representatives of the common people] [Rather than you.] [The term “righteousness,” as Plumptre observes, seems used in a half-technical sense, as expecting the aspect of righteousness which the Pharisees themselves recognized , and which includes, as its three great elements, the almsgiving, fasting, and prayer that were so conspicuous both in the life and the teaching of the Baptist. Surely they could have presented its demands in a form more acceptable to the Jewish rulers] [The parable of this subdivision is [589] the outgrowth of the preceding subdivision. These rulers had demanded that Jesus show his authority for his assumption of right as teacher, prophet, etc. The parable is an indirect response to this demand, as if Jesus said, “It is in vain for me to tell you that I act under the authority of the Father, for despite all your great profession to the contrary, you really and actually, in your persistent rejection of another (the Baptist), who also acted under it, repudiate utterly his authority; though in so doing you see yourselves condemned by the conduct of even the publicans and harlots, who have felt the force of the Father’s authority, and have repentantly obeyed it.” The situation must have given great force to the parable; for the rulers in their private conversation had just admitted to each other that the people recognized and obeyed the divine authority of John, while they, the rulers, rejected it.] [FFG 588-590]
Matthew 21:33-46
(In the Court of the Temple. Tuesday, April 4, A. D. 30.)
M 33-46; M 1-12; L 9-19. [not the rulers] [this party represents God] [this represents the Hebrew nationality] [The winepress consisted of two tub-shaped cavities dug in the rock at different levels, the upper being connected with the lower by an orifice cut through from its bottom. Grapes were placed in the upper cavity, or trough, and were trodden by foot. The juice thus squeezed from them ran through the orifice to the trough below, from which it was taken and stored in leather bottles until it fermented and formed wine] [a place where watchmen could be stationed to protect the vineyard from thieves as the grapes ripened for the vintage] [the rulers are here [590] represented; and the rental was, as usual, a part of the fruits] [Jesus frequently refers to this withdrawal of the visible presence of God from the world, always bringing out the point that the withdrawal tests faithfulness. God had come down upon Mt. Sinai, given the law and established the Hebrew nation, after which he had withdrawn. That had indeed been a long time ago; and for four hundred years before the appearance of John the Baptist, God had not even sent a messenger to demand fruit.
Some think the hedge refers to the manner in which Palestine was protected by sea and desert and mountain, but the hedge and the winepress and the tower are mere parabolic drapery, for every man who planted a vineyard did all three.] the prophets] [ –He expected the children of Israel to bring forth joy, love, peace, and all the other goodly fruit of a godly life. And he looked to those in authority to bring forth such results, and the prophets were sent to the rulers to encourage them to do this.] [For the treatment of the prophets, see such passages as , , , , , .
For a summary of the treatment of the prophets or messengers of God, [591] see .] [ .] [The lord of the vineyard was thoroughly perplexed. The conduct of his husbandmen was outrageous beyond all expectation. He had no better servants to send them unless his only son should take upon him the form of a servant and visit them . Being tender and forgiving, and unwilling to resort to extreme measures, the lord of the vineyard resolved to thus send his son, feeling sure that the son would represent the person, authority and rights of the father so much better than any other messenger , that it would be well-nigh impossible for the husbandmen to fail of reverence towards him. In striking contrast, however, with this expectation of the Father, the rulers, or the husbandmen, had just now harshly demanded of the Son that he tell by what authority he did anything in the vineyard.] [In thus bringing the story down to the immediate present, and stating a counsel which his enemies had just spoken privately in each other’s ears, Jesus must have startled them greatly. He showed them, too, that those things which made them deem it necessary to kill him were the very things which proved his heirship.
They regarded the Jewish nation as their property, and they were plotting to kill Jesus that they might withhold it from him . That men might hope by such high-handed lawlessness to obtain a title to a vineyard seems incredible to us who have always been familiar with the even-balanced justice of constitutional government; but in the East the looseness of governments, the selfish apathy and lack [592] of public spirit among the people, and the corrupt bribe-receiving habits of the judges makes our Lord’s picture even to this day, though rather exceptional, still true to life.
At this point Jesus turns from history to prophecy.] [After two intervening days the Jews would fulfill this detail by thrusting Jesus outside the walls of Jerusalem and crucifying him there.] [Jesus said] [Part of the multitude, hearing only the story, pronounced unhesitatingly the judgment which ought to be inflicted upon such evil-doers, and Jesus confirmed their judgment. But others, perceiving the meaning underlying the parable, shrank from accepting what would otherwise have been to them a very proper ending, and said, which means literally, Be it not so, and which might properly be paraphrased by our emphatic “Never!” but which the revisers in translating have, with small warrant, seen fit to paraphrase by using the semi-profane expression, “God forbid.” There are fourteen such mistranslations in the epistles of Paul according to the King James version and only one of them is corrected in the Revised version. In defense of these translations it is asserted that the phrase is an idiomatic invocation of the Deity, but the case can not be made out, since the Deity is not addressed.] [Thus emphasizing the fact that they had repudiated a most just decree. His look, doubtless, resembled that of a parent surprised at the outspoken rebellion of his children] [593] [The quotation is from , , which is here by Jesus applied as a prophecy to the Pharisees, who, in their treatment of him, were like unskilled builders who reject the very corner-stone of the building which they seek to erect. The Pharisees were eager enough in their desire to set up a Messianic kingdom, but were so blindly foolish that they did not see that this kingdom could not be set up unless it rested upon Christ Jesus, its corner-stone. They blundered in constructing their theory of the coming kingdom, and could find no room for one such as Jesus in it.] [The stone, of course, represents Jesus, and the two fallings set forth his passive and active state.
In the day when he passively submitted to be judged, those who condemned him were broken ; but in the great day when he himself becomes the acting party and calls his enemies to judgment, they shall prefer, and pray, that a mountain fall upon them– .] [Despite the warning which Jesus gave them that they were killing the Son and would reap the consequences, and despite the fact that he showed that the Psalm which the people had used so recently with regard to him foretold a great rejection which would prove to be a [594] mistake, yet the rulers persisted in their evil intention to take his life, and were only restrained by fear of the people, many of whom were Galilæans, men of rugged courage, ready to draw swords on Jesus’ behalf. Since they could neither arrest nor answer him, they withdrew as a committee, but returned again in the person of their spies.] [FFG 590-595]