commentary Matthew 21 - Workman of Truth

1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,

The Gospels seem to vary a little in the sequence of events in this last week of time that Jesus spent on earth. One reason for that is due to details included in one account but omitted in another. And sometimes a writer will group several events topically while the other eye-witness relates the actual time-sequence. For instance, reading Mark’s account will show that the cursing of the fig tree had two episodes on consecutive days, while Matthew condenses it into one account. Only John mentions that Jesus was taken before Annas and then Caiaphas, while only Luke mentions that He appeared twice before Pilate with an appearance before Herod in between. In spite of the difficulties and disregarding the minor importance, here is my reconstruction of the apparent succession of events:

On Monday, the 10th Nisan A.D 33 (Mat 2:1; Luke 3:23), Jesus enters Jerusalem riding upon a donkey and is greeted by a hail of hosannas and palm branches (Mat 21:1-11; Mark 11:1-10; Luke 19:28-40; John 12:12-16). According to John, He had arrived in Bethany the day before and spent the night there, and Mary had anointed His feet and head (Mat 26:6-13; John 12:1-11). The 10th of the month Nisan was the day that the Passover lamb was to be separated from the flock and observed carefully for 4 days to assure its adequacy to be the sacrifice victim (Ex 12:3).
Jesus spends the day teaching the people, sparring with the scribes and Pharisees and viewing the scenes at the temple. He then leaves the city to sleep on the Mount of Olives in Bethany (Mark 11:11; Luke 21:37).
Tuesday morning, 11th Nisan, Jesus re-enters Jerusalem, cursing the barren fig tree on the way (Mark 11:12-14). He enters the temple area and casts out the money changers. The scribes and Pharisees try to destroy Him, but cannot withstand His doctrine (Mat 21:12-16; Mark 11:15-18; Luke 19:45-48). Then He leaves the city again for the night (Mat 21:17; Mark 11:19).
Wednesday morning, 12th Nisan, the disciples note during their walk back to Jerusalem that the fig tree Jesus had cursed the previous day was withered away (Mat 21:18-20; Mark 11:20-21). Again Jesus goes to the temple and faultlessly answers the criticisms and traps of the Jewish priests (John 12:16-50 ; Luke 20), who are incited to even higher determinations to have Him killed (Mat 26:3-5 ; Luke 19:47-48). Jesus and the disciples leave the city again to spend the night in Bethany.
Thursday, 13th Nisan. Upon entering Jerusalem, the disciples find and prepare a room in which the group have planned to eat the Passover. Probably that includes buying and preparing the bitter herbs and unleavened bread, and searching carefully to remove any leaven from the house according to the Jewish customs (Mat 26:17-19; Mark 14:12-16; Luke 22:7-13).
This same evening in Jerusalem, Jesus holds a special Passover meal with His disciples one day before the regular Passover (see note Mat 26:17). At this meeting, He institutes the ordinances of Communion and Feetwashing. Judas leaves the feast and goes out to betray Him (Mat 26:17-29; Mark 14:17-25; Luke 22:14-21; John 13:1-30).
Later that evening and according to His custom, they leave Jerusalem for the night. Jesus enters the Mount of Olives and goes into the Garden of Gethsemane with His three closest disciples to pray (Mat 26:30-46; Mark 14:26-42; Luke 22:39-46; John 18:1).
His prayer is interrupted around midnight, when Judas Iscariot comes with a band of Jews to arrest Jesus (Mat 26:47-56; Mark 14:43-52; Luke 22:47-53 ; John 18:2-15).
Peter and another disciple secretly follow the arresting officers of Jesus, first to the house of Annas and then to Caiaphas’ house where the Sanhedrin is gathered. It is about 3:00 AM (Mat 26:57-75 ; Mark 14:53-72; Luke 22:54-71 ; John 18:12-28).
As the day dawns on Friday, the 14th Nisan, Jesus is taken from the secret, unlawful court of Caiaphas to Pontius Pilate, the Roman governor. Pilate perceives that the Jewish rulers and elders are jealous of Jesus and he does not want to sentence an innocent man (Mat 27:1-14; Mark 15:1-5; Luke 23:1-5; John 18:28-40).
In the course of the interrogation, Pilate learns that Jesus is a Galilean and sees a way out. He sends Jesus to Herod, the ruler of Galilee. But Jesus refuses to answer Herod’s questioning and after his court mocks and ridicules Him, Herod sends Jesus back to Pilate (Luke 23:6-12).
Pilate tries everything to release Jesus. He has him publically scourged and then cruelly mocked and humiliated. The Jews are unfazed. “Crucify Him,” they begin to chant. Finally the pressure is too much and Pilate condemns Jesus to be crucified. It is about 9:00AM (Mat 27:15-31; Mark 15:6-20; Luke 23:13-25; John 19:1-16).
A huge crowd of Jews follow the Roman soldiers as they march out of Jerusalem to the nearby hill of Golgotha. The soldiers badly mistreat Him and then nail Him to a wooden cross, between two thieves who were also crucified that day. It is about 12:00AM (Mat 27:31-56 ; Mark 15:20-41 ; Luke 23:26-49 ; John 19:16-30).
At the exact time of the slaying of the annual Passover lamb, Jesus gives up His spirit to His Father. There is an earthquake and a strange darkness when the Son of God dies. It is about 3:00AM (Mat 27:45-50; Mark 15:34-39; Luke 23:44-47; John 19:28-30).
That same evening, the day before the Sabbath, Joseph of Arimathea takes the body of Jesus and lays it in his own prepared grave (Mat 27:57-60; Mark 15:42-47; Luke 23:50-53; John 19:31-42).
The next day is Saturday the 15th of Nisan, the normal Jewish Sabbath day which officially began at sundown. Jesus had been hastily buried the day before so that work would not be performed on this day (John 19:42). The 15th Nisan was a holy festival day, a special sabbath on the Jewish calendar. When a special feast-day convocation (seven per year, Lev 23:1-44) fell on the same day as the regular sabbath, it was called a high day (John 19:31). The faithful women rested this day (Mark 16:1; Luke 23:54-56) while the wicked Jewish leaders went to Pilate and asked for a guard to be placed at the sepulchre (Mat 27:62-66).
Sunday, the 16th Nisan. As the first glow of sun begins to light the eastern sky, Jesus rises from the dead (Mat 28:1; Mark 16:9; Luke 24:1; John 20:1). He had spent three days and three nights in evil hands: Thursday night in Gethsemane’s terrible trial and betrayal, plus Friday and Saturday night in the grave; in days, it was on Friday that He died, plus Saturday and Sunday in the grave. At the earliest possible hour that the three days and nights could be fulfilled, Jesus was raised from the dead. Part of a day or night counts for a whole, so Jesus was three days and three nights in the heart of the earth (Mat 12:40).
Very early on Sunday morning, Mary Magdalene, Mary the mother of James, Joanna and other women, meet at the sepulchre to anoint His body. They find that the stone has been rolled away and the tomb is empty. Mary Magdalene leaves the other women at the tomb and runs to tell His disciples that His body is missing from the grave (Mat 28:1; Mark 16:2; Luke 24:1; John 20:1).
An angel tells the women who had remained at the grave that Jesus had risen from the dead. The women return to Jerusalem to report the news to the disciples (Mat 28:1-8; Mark 16:1-8; Luke 24:1-3). They do not know that Mary has already told Peter and John, nor do they meet them on the way back.
Peter and John run to the tomb to verify Mary’s report. They find the tomb empty and the grave clothes scattered about. They go back and discuss with the other disciples what it all means (Luke 24:12; John 20:2-10).
Two of the disciples leave for Emmaus, where they will later meet Jesus as they walk (Luke 24:13-32).
Mary Magdalene returns to the tomb, where she becomes the first to see Jesus (Mark 6:16). She runs back and tells the disciples that she has seen the Lord, but they do not believe her (John 20:11-18).
The other women arrive back at the tomb, where they also meet the two angels announcing Jesus’ resurrection. They run to the disciples with the news and Jesus appears to them on the way (Luke 24:4-9).
The two disciples who had left for Emmaus return to Jerusalem with the report that they had seen Jesus, but discover that others had already seen Him. Suddenly Jesus appears to all of them for the first time (Luke 24:33-36; John 20:19).

2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

Each of the four Gospels record this joyful event which marks Jesus entering Jerusalem for the last week of His life on earth (Mark 11:1-11; Luke 19:28-40; John 12:12-15). We call it the “triumphal entry,” yet in just a few days He would be killed by this very nation. Nevertheless, the importance of this event is confirmed by a remarkable string of prophecies that it fulfills. Centuries before the Law was given, the patriarch Israel prophesied on his deathbed: The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be. Binding His foal unto the vine, and His ass’s colt unto the choice vine; He washed His garments in wine, and His clothes in the blood of grapes: His eyes shall be red with wine, and His teeth white with milk (Gen 49:10-12). Consider the details of this amazing prediction of the Spirit.

While the northern kingdom of Israel with its 10 tribes was defeated and assimilated into the surrounding nations, Judah survived until Messiah came.
The sceptre refers to the royal line of David which also ended with the Messiah.
The gathering of nations unto Christ (the LXX has ethnos, or Gentiles) was a closely guarded mystery until this momentous historical event.
This is the first time the word Shiloh appears in the Scriptures and we wonder how it came to the dying patriarch. The word means “peace” or “rest,” – if, as many believe, it is derived from the same family of words as “Salem” and “Shaloam.” Some however, see a relation to “Siloam” (Sent), and others to “the Seed.” Regardless of the word’s meaning, both Christians and Jews believe that Shiloh is a title of the Messiah, the Prince of Peace (Is 9:6).
The description of Shiloh’s vine, foal and colt speak of prosperity, peace and blessing, whereof there are many applications to the New Covenant people. This part of the prophecy was repeated centuries later by the prophet Zechariah (see below).
The blood of grapes corresponds in singular fashion with the death of Jesus Christ (Is 63:3). Justin Martyr, writing in explication of this prophecy, thought that the garments and wine figuratively describe the blood of Christ washing away the sins of mankind.
The reference to Shiloh drinking wine and milk predicts His humanity. Although the divine Son of God, He took upon Him the form of Mankind.

Centuries after the death of the patriarch Israel, the Spirit spoke again concerning this prophecy: Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem: behold thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass (Zech 9:9). The correspondences between these two prophecies are not coincidental. And the symbolism of King Jesus coming into His Kingdom riding a donkey and hailed with palms is so appropriate. Earthly kings arrive in chariots and warriors prance around on their warhorses. What man of power chooses to ride a plain and humble donkey? Only a King of a different sort, a King of the peaceable kingdom of heaven. Jesus came into Jerusalem just as the prophets had pictured Him: meek…just, and having salvation…His reward is with Him (Is 62:11).

His appearance at the end of the age however, paints a stark contrast. For then He comes astride a powerful warhorse, in awful retribution and righteous judgment of the nations, treading the winepress of the fierceness and wrath of Almighty God (Rev 19:11-16).

By His exact instructions to the disciples for finding the colt, Jesus shows that He was working out this event to correspond with the ancient prophecies concerning Him. The disciples would not understand that until after His death (John 12:16), but simply did as He commanded. Mark and Luke explain that the owners of the colt did not release the colt until they heard that Jesus wished to use it. Surely His teaching and amazing miracles coupled with the recent raising of Lazarus from the dead had spread His fame throughout Israel. Many came to the feast looking for Him (John 12:18-21), eager to see new miracles and hear more of His teaching (John 11:55-56).

6 And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon. 8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. 9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.

Upon hearing that Jesus was approaching Jerusalem, a large group of disciples went forth to meet Him. The two multitudes met, Jesus with His disciples approaching from Bethany, while coming from Jerusalem were the excited multitude who had been anxiously awaiting His arrival. Together they formed a great and joyous company that ended its journey at the temple of God (Mat 21:12), where Jesus cast out the evil-doers within it and then exited the city to return to Bethany (Mount Olivet) for the night. This He did every night until His betrayal.

While the Gospel writers show that the coming of Jesus into Jerusalem fulfilled Messianic prophecies, we also see a distinct parallel to His Second Coming. Jesus coming to Jerusalem, at the descent of the Mount of Olives (Luke 19:37), the two multitudes of believers meeting (1Tes 4:14-17), the hosannas, palms, and praises at His appearing (Rev 7:9-17), His coming to the Temple of God, its subsequent cleansing from all things that offend (Mat 13:41 ; 25:30-34; Rev 11:1-2), and their return to quiet Bethany (Mat 21:17) all accurately pre-figure Christ’s coming at the end of the Gospel Age.

Hosanna to the Son of David. The word Hosanna occurs nowhere else in the Scriptures outside of Jesus’ triumphant entry into Jerusalem. It comes from the Hebrew word for save, or salvation, which is a centerpiece of Zechariah’s prophecy of this event: Shout, O daughter of Jerusalem, behold thy King cometh unto thee: He is just, and having salvation (Zec 9:9). Note the parallels between Jesus entering Jerusalem and David proclaiming Solomon to be king in Israel (1Kings 1:38-40). But this Son of David will reign an eternal King!

Blessed is He that cometh in the name of the Lord. The peoples’ shout is found also in a great Messianic Psalm (Ps 118:22-26), which Jesus repeats in Mat 23:39, evidently in connection to His Second Coming. This great multitude was made up of true disciples, onlookers and not a few critical Pharisees (Luke 19:37-39). The branches of palm (John 12:13) are emblematic of victory, freedom and joy.

Perhaps the multitude came each day to greet Christ as He entered Jerusalem during His last week on earth. That would explain the growing exasperation of the Pharisees: Behold, the whole world is gone after Him (John 12:19). Jesus was accustomed to leaving Jerusalem at evening and spending the night outside the gates Each morning He would return for the day. This continued for four days, Monday through Thursday. If the multitude went to greet Him on Friday morning, they would have been absolutely stunned and shocked to see Him approaching them from the other direction, beaten, bloodied and carrying His cross to be crucified (Luke 23:25-28).

10 And when he was come into Jerusalem, all the city was moved, saying, Who is this? 11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee.

According to many scholars, it was now three and one-half years since John the Baptist had announced the arrival of Jesus the Nazarene as the Messiah (see note John 2:14). Among the people, He had become (as even today) cause for great contention and controversy. The Gospel of John describes the thoughts and imaginations of the various Jewish groups during these last few days (John 10:19-21; 12:37-43).

12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,

By Mark’s account, it appears this took place the day following Jesus’ triumphant entry into Jerusalem (Mark 11:15), although that discrepancy disappears if Jesus was met by the joyful crowd each morning of His last week (see note on v9). As we noted earlier however, Matthew writes with precedence to topic rather than to chronology (Mat 10:5). The gospel of John, meanwhile, relates that Jesus drove out the temple merchants shortly after His baptism at the beginning of His ministry (John 2:14-17). While some think John records the same account out of sequence, it is more likely that Jesus cleansed the Temple twice, once at the beginning of His ministry and once at the end. The statements and events surrounding John’s record of that event are very different from the other Gospels.

These merchants were not in the actual temple sanctuary, but in the outer courts. Two Greek words have been translated “temple” in English. Naos refers to the sanctuary with the Holy Place and the Holy of Holies, while hieron refers to the greater temple complex which included the Court of Women and the Court of the Gentiles.

God had designed the temple as a place to worship Him in holiness and fear, but the Jews had corrupted it into a huge profit-making center. Jews came from far and wide to offer sacrifices in the holy city of Jerusalem and the temple had become a marketplace where foreign currency was exchanged and animals for sacrifices were sold. It must have been a loud and chaotic scene, quite different from the first temple, which was built without the sound of a hammer.

The picture of a single Man, inexperienced in physical combat and apparently unarmed, intimidating into flight a couple hundred men is more than remarkable. In fact, it would be a preposterous tale if it were any other person but the Son of God. The authority and power in His face was fearful (Rev 20:11), and nobody even thought to resist. His word could drive demons from the possessed and stop the winds of nature in their course; He needed nothing more in this situation.

Some Christians use this event to justify acting in righteous violence, but we ask: did the Jewish mob flee from a violent man, or from an authoritative visage? (see our note for John 2:14). When the band of soldiers came to arrest Him in the garden, they fell to the ground at His voice (John 18:5-6), and when the officers of the chief priests were sent to arrest Him they were powerless to do so (John 7:45-46). Instead of seeing Jesus acting in violence, I see Him acting in the power of the Spirit. He did not wield a sword, nor did He inflict harm or kill; but He did brandish a whip and speak against their uncleanness in His temple. The parallel accounts are in Mark 11:15-18; Luke 19:45-46. See also Neh 13:8-9.

13 And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.

Jesus’ words join two OT Scriptures: Mine house shall be called an house of prayer for all people (Is 56:7), and, Is this house, which is called by My name, become a den of robbers in your eyes? (Jer 7:11). The Jews had turned the sacred place, intended for worship and prayer, into a money-making mall of merchandise. True, the Law required doves, lambs, half-shekels, etc for the temple offerings, but the markets should be kept outside of God’s temple. May we remember this in worship services today.

14 And the blind and the lame came to him in the temple; and he healed them. 15 And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased, 16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? 17 And he left them, and went out of the city into Bethany; and he lodged there.

The bitterness and hardness of heart displayed by the religious elites in Jerusalem is truly astounding. The blind and lame were healed! The temple was cleansed and purified! Praises to God were wafting on the air! But when the chief priests and scribes saw the wonderful things that He did, and the children crying in the temple…they were sore displeased. Only a cold, blackened heart could be outraged and offended at such a time! Will it be so when Jesus returns at the end of the age? Will the religious elite recognize the signs of the coming Christ, or will they be displeased at some shocking and “irreverent” display? According to the prophecies of Mat 24, they will be greatly offended.

Jesus quotes Psalms 8:2 to still the indignant Pharisees, and then left Jerusalem for the Mount of Olives.

18 Now in the morning as he returned into the city, he hungered. 19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.20 And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!

The cursing/withering of the fig tree is an episode rooted in prophecy which unfolds in a similar manner to His triumphal entry, when Jesus created a series of events that confirm the Prophets of old. The withering of the fig tree is a prophecy in action which intends to demonstrate the great moral decadence of the Jewish nation and its subsequent rejection by God. The two parables which follow, spoken to the chief priests and Pharisees, address the same theme. The Kingdom was ready to be taken from the Jews and given to a nation that would bring forth fruit (Mat 21:43). Actually, Jesus had spoken a parable earlier in His ministry using the very same story and symbolism (Luke 13:6-9).

Those who advocate for the Jews to return to prominence in God’s Kingdom are going to struggle mightily interpreting this passage! Let no fruit grow on thee henceforward forever.This has certainly been true of the Jews as a people group. They have gone from bad to worse! Today, Jews are almost always found at the very sorriest end of society; they are largely atheistic. See my note for Rom 11:28.

Unfortunately, some have made this episode to be a vindictive expression of Jesus’ humanity, thinking that He was so disappointed at not finding figs that He angrily cursed the tree. What a foolish idea! If Jesus was powerful enough to make the fig tree wither, than He was also powerful enough to make it produce figs, or to know that it had no figs without walking over to find out. Clearly Jesus had a purpose for cursing the fig tree that had nothing to do with hunger. While it was not the time for figs, this tree was so green with leaves that it appeared that it should have had fruit (Mark 11:13).

21 Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. 22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

Is it possible for a MAN to have this amount of faith? To my knowledge, no man has ever moved a mountain by speaking the word. If ye have faith, and doubt not. Earlier, when the disciples were unable to cast out a demon, Jesus said their inability was due to a lack of faith (Mat 17:19-20). Faith healers use this point when a person is not healed, “He/she didn’t have enough faith, he didn’t really believe he was going to be healed.” I attended a funeral where some well-meaning Christians were absolutely convinced that God was going to heal the deceased. When it didn’t happen, their faith in God was severely shaken.

How do we reconcile Jesus’ words that all things are possible to him that believeth (Mark 9:23) with the historical fact that many things, like moving a mountain, have never been done? Maybe the problem lies in misunderstanding the meaning of faith. A careful reading of this account and the disciples’ failed attempt to cast out the demon intimates that faith is not simply the inner conviction that a miracle will take place. The disciples had cast out demons earlier, and surely they did not doubt their ability to cast the demon out of the deaf/dumb boy. They were surprised and stumped when they failed.

Authentic faith is a five-faceted jewel that is not quickly formed, but is forged over time in the furnace of trials and experience (see note Mat 14:31). The Bible says that the amount of faith varies by individual (Rom 12:6) and that the prayer of faith will heal the sick (James 5:15), but notably, when the Apostles said unto the Lord, Increase our faith, He answered with a parable about obedience (Luke 17:5-10).

Whatsoever ye ask in prayer, believing, ye shall receive. This believing is stressed again in various passages (James 1:6-7; Mark 11:23), but on some occasions God answers even the feeblest, desperate prayer! According to other Scriptures, petitioners must ask according to His will (1John 5:14) and keep His commandments (1John 3:22) if they expect to receive their requests.

Some take verses that do not state these conditions and demand that God unconditionally answer their prayers! Ask and it shall be given you; seek and ye shall find (Mat 7:7). That’s it, nothing said about asking in the will of God or obeying His commandments. But such people are asking amiss (James 4:3). God’s power is clearly sufficient and available to remove mountains into the sea, but is it His will that it be done? As the Apostle Paul said, All things are lawful unto me, but all things are not expedient (1Cor 6:12). We are sometimes mystified by unanswered prayers because we are sure that it would be God’s will, yet remember that we do not see what God sees, nor do we know what God knows. See note on Mat 17:21; John 14:13.

23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority? 24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.

The chief priests and elders of Israel were concerned about Jesus’ growing power and influence – not to shield the people from possible deception, but to protect their own authority and leadership. Their authority was based in God’s Law and mandate to Israel, which Jesus was challenging (in their view). And they were sure they could win that argument before the people. Jesus, of course, did not even let them argue their case.

If the Jewish leaders had stopped to consider and honestly answer their question, great and positive changes in Judaism would have occurred. But they were not interested in the Truth, they wanted just one thing: to stamp out Jesus’ popularity and re-take the hearts of the people. This they would do at all costs, even if it meant murder. First though, they would try to destroy Him with their “superior” knowledge of the Scriptures and high intellect. The next chapters relate the scribes and Pharisees’ attempts to denigrate Jesus by entangling Him in speech (Mat 22:15) and so lower His high and growing reputation. In this they failed miserably and spectacularly, such that they were the ones exposed as ignorant, weak imposters. Meanwhile, and before the eyes and ears of all, Jesus’ authority and spiritual acumen grew by convincing signs and incontrovertible doctrine. The parallel passages are in Mark 11:27-33; Luke 20:1-8.

25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? 26 But if we shall say, Of men; we fear the people; for all hold John as a prophet. 27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.

One reason Jesus avoided to answer the Pharisees’ question is because He knew they were looking for a way to silence Him and evict Him from the temple. They would charge Him with blasphemy if He were to answer truthfully that He was acting upon His own authority which was also God’s authority. Jesus’ counter-question cut off their strategically planned trap at its base – their best-laid plans were turned against them such that they fell into their own snare (Ps 9:15-16). Instead of incriminating before the people, they were forced to say that they didn’t know if John the Baptist’s ministry was heaven-inspired or not. Their embarrassing non-answer allowed Jesus to continue teaching and healing in the temple. They had not a single reason to stop Him and they feared the people. Herod had also feared the people concerning John (Mat 14:5).

The jealous Pharisees showed their selfish motivations by an artful, evasive and politically astute answer which imitates the strategy of hypocritical religious leaders down to the present day. Their first thought is not to give a truthful answer, but to analyze the effects of their response and then word it carefully to step around any pitfalls with reputation-damaging repercussions. It is downright amusing to see how Jesus took the wise in their own craftiness (Job 5:13; 1Cor 3:19).

Jesus did not share the Gospel to those who were not seeking, nor to those who were overtly antagonistic to the Truth. He explained why in Mat 13:10-13. How should Christians understand and apply that fact in testimony? It is a fair question. See also Mat 7:6.

28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. 29 He answered and said, I will not: but afterward he repented, and went. 30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. 32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

While the Pharisees stood there confounded and exasperated at how He had wiggled out of their carefully-laid trap, Jesus took advantage of their sudden void of silence. He narrated several parables that illustrated the grave rebellion and wickedness of the Jewish leaders and for good measure, He gave answer to His own question concerning the authority of John the Baptist! Then He strictly condemned the Pharisees for not believing in Him. They had to take it all in silence (v32).

The parable of the two disobedient sons illustrates the importance of doing the will of God. To say you are doing His will when you are not is blatant disobedience! On the other hand, he who is disobedient but then repents is obedient. Many today profess to believe in Christ, even while they ignore His will and neglect to follow His teaching (Eze 33:31). In my youth, it was popular in America to profess being a Christian. And amazingly, due to the false teaching of the many churches, anyone could say he was a Christian without fear of being thought ridiculous! From long-haired hippies and rock-stars to your local beer-guzzling, non-church going villager, being a Christian was an honorable profession.

Many churches are ignorant of true self-denial, of doing the will of Christ, of keeping His commandments, of discipline and correction. They are with the Pharisees, professing to do God’s will when actually they are simply following their own way. Meanwhile they reject any “John the Baptist” who might dare to warn them of their hypocrisy. Like the Pharisees, they invent new theologies and “interpretations” that allow them to live as they please. They are fooling only themselves, and that for just a short time. In the day that the secrets of men are revealed, their foolishness will become evident to all (Rom 2:16). It is not the ignorantly wicked that will occupy the lowest regions of hell, but those who knew God’s will but did it not (Luke 12:47-48). They are like the foolish man who built his house upon the sand (Mat 7:24-27).

The publicans and harlots entered into the Kingdom because they believed John and repented, but the scribes and Pharisees repented not, even after seeing the changed lives wrought in those sinners. That is the thought in these verses. The religious elite were privileged to witness a double proof of the authenticity of John and Jesus’ ministries. First, the authority and power of their message was surpassingly strong. Second the spiritual betterment and fervor of the lower social classes evidenced its truthfulness and divine provenance.

33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35 And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36 Again, he sent other servants more than the first: and they did unto them likewise. 37 But last of all he sent unto them his son, saying, They will reverence my son.38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. 39 And they caught him, and cast him out of the vineyard, and slew him. 40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.

This parable was spoken to illustrate the Jewish leaders’ historical antagonism and rebellion against God and His people. The householder is God and the vineyard is His great work on earth. These are the same symbols we saw in the Parable of the Vineyard of the previous chapter (Mat 20:1-15). The husbandmen are the Jewish leaders, and the servants are the prophets and righteous men of God. The lord’s son is Christ, and the wicked men are the jealous Jewish priests who conspired to kill Him.

The parable is based upon a similar one leveled against the Jewish people centuries earlier (Is 5:1-7). God had greatly favored the nation of Israel. He had hedged it…digged a winepress, and built a tower. In the words of Isaiah, What could have been done more to My vineyard, that I have not done in it? Sadly though, year after year the husbandmen robbed the fruit of the Lord’s vineyard and mistreated the servants He sent them (Luke 13:34). During some eras of the Old Testament, to be a prophet of the Lord meant almost certain death. Finally, God sent His own Son to the rebellious house of Israel, but they caught…cast out…and slew Him.

Later, Jesus directly identified the scribes and Pharisees listening to His words as the target of these parables. Their ancestors had killed the prophets of old and the present batch would kill and crucify even more prophets, wise men, and scribes (Mat 23:29-38). See the parallel passages in Mark 12:1-12; Luke 20:9-19. Is there a secondary parallel here to Christians at the close of the New Covenant? See note on the preceding parable (Mat 21:28-32).

42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?

Jesus cited this Scripture to correlate with the foregoing parable concerning the rejected Stone which became the head. In the parable, the Lord sent His one Son, His wellbeloved (Mark 12:6; Luke 20:13), whom the workers rejected. That same Son, despised, rejected and killed by the builders (the chief priests and Pharisees), would become the head of the corner. This imagery is expanded in 1Peter 2:4-9 (see also 1 Cor 3:11; Eph 2:20-21 ).

The quotation is from Psalms 118:22-23, the same Messianic Psalm that the multitudes had quoted earlier in this chapter (cf Ps 118:25-26; Mat 21:9). Isaiah had prophesied of the coming Messiah – a precious cornerstone, a sure foundation (Is 28:16), but He would also be a stone of stumbling and a rock of offence (Is 8:14-15; Rom 9:33). The whole plan and execution of these events was the Lord’s doing, and it should have been marvellous to the eyes of the Jewish leaders.

43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

David had written about the Stone during the perilous days of his persecution by Saul, whose kingdom was taken away and given to a neighbor that was better than he (1Sam 15:28). Evidently the scribes and Pharisees understood that Jesus was comparing them to the wicked Saul, for they were filled with wrath and tried to lay hands on Him, but as David had done on numerous occasions, Jesus escaped out of their hands.

The nation and tribe that does the will of God will receive His favor and blessing. Israel had been granted long years to demonstrate that she loved God’s covenant. Instead, her fruit showed that she did not. Now God would turn to other nations. How many church-goers today, if brought before a court to determine whether they are truly Christians would find that their lives do not show evidence of their faith! Someday a heavenly court will convene and an all-righteous, all-knowing Judge will try these very cases, but with eternal consequences.

44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

The stone is Jesus Christ (Deut 32:4). We must fall upon Him requesting forgiveness and mercy, or else He will fall upon us in justice and punishment – which it will be is up to you! God has given you this life to decide, just as He gave the Pharisees this time and these evidences to choose to believe or reject His message.

When Moses was leading the children of Israel through the wilderness, God commanded him to strike the rock at Horeb to bring forth water (Ex 17:6). Later, God told him to speak to the rock, but instead, Moses struck it again (Num 20:8-12). Jesus was smitten only once, and Moses’ actions marred the types that God had designed. Due to his disobedience Moses was not permitted to enter the promised land with the rest of the Israelites. The punishment seems more than the crime, but the account does illustrate God’s perfect design in the types and shadows of the OT.

45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. 46 But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

They couldn’t arrest Him because the people took Him to be a prophet. Actually, they had earlier sent men to arrest Him, but they came back emptyhanded and excused themselves saying, Never man spake like this Man (John 7:46). Now, cut to the heart, the scribes and Pharisees that same hour sought to lay hands on Him (Luke 20:19) but failed once again. Greatly offended and enraged, they went home to plot out new ways to twist His words to their profit (Luke 20:20).