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

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.

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.

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.

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,

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.

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.

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!

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.

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.

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.

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.

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.

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?

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.

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

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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
Christ enters Jerusalem.
This coming of Christ was described by the prophet Zechariah, (Zechariah 9:9). When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.
John Wesley's Bible Commentary
(Mark 11:1) ; (Luke 19:29) ; (John 12:12) .
John Calvin Bible Commentary
Hosanna to the Son of David. This prayer is taken from Psalm 118:25. Matthew relates expressly the Hebrew words, in order to inform us, that these applauses were not rashly bestowed on Christ, and that the disciples did not utter without consideration the prayers which came to their lips, but that they followed with reverence the form of prayer, which the Holy Spirit had prescribed to the whole Church by the mouth of the Prophet. For, though he speaks there of his own kingdom, yet there is no reason to doubt that he principally looks, and intends others to look, to the eternal succession, which the Lord had promised to him. He drew up a perpetual form of prayer, which would be observed, even when the wealth of the kingdom was decayed; and therefore it was a prevailing custom, that prayers for the promised redemption were generally presented in these words. And the design of Matthew was, as we have just hinted, to quote in Hebrew a well-known psalm, for the purpose of showing that Christ was acknowledged by the multitude as a Redeemer. The pronunciation of the words, indeed, is somewhat changed; for it ought rather to have been written, Hoshiana, (הושיע נא) Save now, we beseech thee; but we know that it is scarcely possible to take a word from one language into another, without making some alteration in the sound. Nor was it only the ancient people whom God enjoined to pray daily for the kingdom of Christ, but the same rule is now laid down for us. And certainly, as it is the will of God to reign only in the person of his Son, when we say, May thy kingdom come, under this petition is conveyed the same thing which is expressed more clearly in the psalm. Besides, when we pray to God to maintain his Son as our King, we acknowledge that this kingdom was not erected by men, and is not upheld by the power of men, but remains invincible through heavenly protection.In the name of the Lord.He is said to come inthe name of God,who not only conducts himself, but receives the kingdom, by the command and appointment of God. This may be more certainly inferred from the words ofMARK, where another exclamation is added,Blessed be the kingdom of our father David, which cometh in the name of the Lord; for they speak thus in reference to the promises; because the Lord had testified that he would at length be a deliverer of that nation, and had appointed as the means the restoration of the kingdom of David. We see then that the honor of Mediator, from whom the restoration of all things and of salvation was to be expected, is ascribed to Christ. Now as it was mean and uneducated men by whom the kingdom of Christ was calledthe kingdom of David,let us hence learn that this doctrine was at that time well known, which in the present day appears to many to be forced and harsh, because they are not well acquainted with Scripture.Luke adds a few words,Peace in heaven, and glory in the highest;in which there would be no obscurity, were it not that they do not correspond to the song of the angels, (Luke 2:14;) for there the angels ascribe to Godglory in heaven, and to menpeace on earth; while here bothpeace andglory are ascribed to God. But there is no contradiction in the meaning; for, though the angels state more distinctly the reason why we ought to sing,Glory to God—namely, because through his mercy men enjoy peace in this world — yet the meaning is the same with what is now declared by the multitude, that there ispeace in heaven; for we know that there is no other way in which wretched souls find rest in the world, than by God reconciling himself to them out of heaven.
McArther Bible Commentary
Bethphage is a small town near Bethany, on the southeast slope of the Mt. of Olives. It is mentioned nowhere else in Scripture except in connection with Christ's triumphal entry (Mar 11:1; Luk 19:29).
Bible Cross References
Matthew 20:34 Matthew 21:2 Matthew 24:3 Matthew 26:30 Mark 11:1 Mark 13:3 Mark 14:26 Luke 19:29 Luke 19:37 Luke 21:37 Luke 22:39 John 8:1 Acts 1:12

Verse 2

Matthew Henry's Concise Bible Commentary
Christ enters Jerusalem.
This coming of Christ was described by the prophet Zechariah, (Zechariah 9:9). When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.
John Calvin Bible Commentary
Go into the village.As he wasat Bethany, he did not ask foran ass to relieve the fatigue of traveling; for he could easily have performed the rest of the journey on foot.But as kings are wont to ascend their chariots, from which they may be easily seen, so the Lord intended to turn the eyes of the people on himself, and to place some mark of approbation on the applauses of his followers, lest any might think that he unwillingly received the honor of a king.From what place he ordered the ass to be brought is uncertain, except, what may naturally be inferred, that it was some village adjoining to the city; for the allegorical exposition of it, which some give, as applying to Jerusalem, is ridiculous.Not a whit more admissible is the allegory which certain persons have contrived about theass and thecolt“Theshe-ass,” they tell us, “is a figure of the Jewish nation, which had been long subdued, and accustomed to the yoke of the Law. The Gentiles, again, are represented bythe colt, on which no man ever sat.Christ sat first on theass for this reason, that it was proper for him to begin with the Jews; and afterwards he passed over to thecolt, because he was appointed to govern the Gentiles also in the second place.” And indeed Matthew appears to say that he rode on both of them; but as instances ofSynecdoche occur frequently in Scripture, we need not wonder if he mentions two instead of one. From the other Evangelists it appears manifestly that thecolt only was used by Christ; and all doubt is removed by Zechariah, (9:9,)who twice repeats the same thing, according to the ordinary custom of the Hebrew language.And immediately you will findThat the disciples may feel no hesitation about immediate compliance, our Lord anticipates and replies to their questions. First, he explains that he does not send them away at random, and this he does by saying that, at the very entrance into the village, they will find anass-colt with its mother; and, secondly, that nobody will hinder them from leading him away, if they only reply that Hehath need of himIn this way he proved his Divinity; for both to know absent matters, and to bend the hearts of men to compliance,belonged to God alone. It was, no doubt, possible that the owner of the ass, entertaining no unfavorable opinion of Christ, would cheerfully grant it; but to foresee if he would be at home, if it would then be convenient for him, or if he would place confidence in unknown persons, was not in the power of a mortal man. Again, as Christ strengthens the disciples, that they may be more ready to obey, so we see how they, on the other hand, yield submission. The result shows that the whole of this affair was directed by God.
John Calvin Bible Commentary
Hosanna to the Son of David. This prayer is taken from Psalm 118:25. Matthew relates expressly the Hebrew words, in order to inform us, that these applauses were not rashly bestowed on Christ, and that the disciples did not utter without consideration the prayers which came to their lips, but that they followed with reverence the form of prayer, which the Holy Spirit had prescribed to the whole Church by the mouth of the Prophet. For, though he speaks there of his own kingdom, yet there is no reason to doubt that he principally looks, and intends others to look, to the eternal succession, which the Lord had promised to him. He drew up a perpetual form of prayer, which would be observed, even when the wealth of the kingdom was decayed; and therefore it was a prevailing custom, that prayers for the promised redemption were generally presented in these words. And the design of Matthew was, as we have just hinted, to quote in Hebrew a well-known psalm, for the purpose of showing that Christ was acknowledged by the multitude as a Redeemer. The pronunciation of the words, indeed, is somewhat changed; for it ought rather to have been written, Hoshiana, (הושיע נא) Save now, we beseech thee; but we know that it is scarcely possible to take a word from one language into another, without making some alteration in the sound. Nor was it only the ancient people whom God enjoined to pray daily for the kingdom of Christ, but the same rule is now laid down for us. And certainly, as it is the will of God to reign only in the person of his Son, when we say, May thy kingdom come, under this petition is conveyed the same thing which is expressed more clearly in the psalm. Besides, when we pray to God to maintain his Son as our King, we acknowledge that this kingdom was not erected by men, and is not upheld by the power of men, but remains invincible through heavenly protection.In the name of the Lord.He is said to come inthe name of God,who not only conducts himself, but receives the kingdom, by the command and appointment of God. This may be more certainly inferred from the words ofMARK, where another exclamation is added,Blessed be the kingdom of our father David, which cometh in the name of the Lord; for they speak thus in reference to the promises; because the Lord had testified that he would at length be a deliverer of that nation, and had appointed as the means the restoration of the kingdom of David. We see then that the honor of Mediator, from whom the restoration of all things and of salvation was to be expected, is ascribed to Christ. Now as it was mean and uneducated men by whom the kingdom of Christ was calledthe kingdom of David,let us hence learn that this doctrine was at that time well known, which in the present day appears to many to be forced and harsh, because they are not well acquainted with Scripture.Luke adds a few words,Peace in heaven, and glory in the highest;in which there would be no obscurity, were it not that they do not correspond to the song of the angels, (Luke 2:14;) for there the angels ascribe to Godglory in heaven, and to menpeace on earth; while here bothpeace andglory are ascribed to God. But there is no contradiction in the meaning; for, though the angels state more distinctly the reason why we ought to sing,Glory to God—namely, because through his mercy men enjoy peace in this world — yet the meaning is the same with what is now declared by the multitude, that there ispeace in heaven; for we know that there is no other way in which wretched souls find rest in the world, than by God reconciling himself to them out of heaven.
Bible Cross References
Genesis 49:11 Matthew 21:1 Matthew 21:3 Mark 11:2 Luke 19:30

Verse 3

Matthew Henry's Concise Bible Commentary
Christ enters Jerusalem.
This coming of Christ was described by the prophet Zechariah, (Zechariah 9:9). When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.
John Calvin Bible Commentary
Hosanna to the Son of David. This prayer is taken from Psalm 118:25. Matthew relates expressly the Hebrew words, in order to inform us, that these applauses were not rashly bestowed on Christ, and that the disciples did not utter without consideration the prayers which came to their lips, but that they followed with reverence the form of prayer, which the Holy Spirit had prescribed to the whole Church by the mouth of the Prophet. For, though he speaks there of his own kingdom, yet there is no reason to doubt that he principally looks, and intends others to look, to the eternal succession, which the Lord had promised to him. He drew up a perpetual form of prayer, which would be observed, even when the wealth of the kingdom was decayed; and therefore it was a prevailing custom, that prayers for the promised redemption were generally presented in these words. And the design of Matthew was, as we have just hinted, to quote in Hebrew a well-known psalm, for the purpose of showing that Christ was acknowledged by the multitude as a Redeemer. The pronunciation of the words, indeed, is somewhat changed; for it ought rather to have been written, Hoshiana, (הושיע נא) Save now, we beseech thee; but we know that it is scarcely possible to take a word from one language into another, without making some alteration in the sound. Nor was it only the ancient people whom God enjoined to pray daily for the kingdom of Christ, but the same rule is now laid down for us. And certainly, as it is the will of God to reign only in the person of his Son, when we say, May thy kingdom come, under this petition is conveyed the same thing which is expressed more clearly in the psalm. Besides, when we pray to God to maintain his Son as our King, we acknowledge that this kingdom was not erected by men, and is not upheld by the power of men, but remains invincible through heavenly protection.In the name of the Lord.He is said to come inthe name of God,who not only conducts himself, but receives the kingdom, by the command and appointment of God. This may be more certainly inferred from the words ofMARK, where another exclamation is added,Blessed be the kingdom of our father David, which cometh in the name of the Lord; for they speak thus in reference to the promises; because the Lord had testified that he would at length be a deliverer of that nation, and had appointed as the means the restoration of the kingdom of David. We see then that the honor of Mediator, from whom the restoration of all things and of salvation was to be expected, is ascribed to Christ. Now as it was mean and uneducated men by whom the kingdom of Christ was calledthe kingdom of David,let us hence learn that this doctrine was at that time well known, which in the present day appears to many to be forced and harsh, because they are not well acquainted with Scripture.Luke adds a few words,Peace in heaven, and glory in the highest;in which there would be no obscurity, were it not that they do not correspond to the song of the angels, (Luke 2:14;) for there the angels ascribe to Godglory in heaven, and to menpeace on earth; while here bothpeace andglory are ascribed to God. But there is no contradiction in the meaning; for, though the angels state more distinctly the reason why we ought to sing,Glory to God—namely, because through his mercy men enjoy peace in this world — yet the meaning is the same with what is now declared by the multitude, that there ispeace in heaven; for we know that there is no other way in which wretched souls find rest in the world, than by God reconciling himself to them out of heaven.
McArther Bible Commentary
if anyone says anything to you. Mark records that this was in fact exactly what happened (Mar 11:5-6). Having just arrived in Bethphage (Mat 21:1), Jesus would have no opportunity to make arrangements for the use of these animals. Yet He knows precisely the location of the animals and the disposition of the owners. Such detailed foreknowledge reveals His divine omniscience.
Bible Cross References
Matthew 21:2 Matthew 21:4

Verse 4

Matthew Henry's Concise Bible Commentary
Christ enters Jerusalem.
This coming of Christ was described by the prophet Zechariah, (Zechariah 9:9). When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.
John Calvin Bible Commentary
Hosanna to the Son of David. This prayer is taken from Psalm 118:25. Matthew relates expressly the Hebrew words, in order to inform us, that these applauses were not rashly bestowed on Christ, and that the disciples did not utter without consideration the prayers which came to their lips, but that they followed with reverence the form of prayer, which the Holy Spirit had prescribed to the whole Church by the mouth of the Prophet. For, though he speaks there of his own kingdom, yet there is no reason to doubt that he principally looks, and intends others to look, to the eternal succession, which the Lord had promised to him. He drew up a perpetual form of prayer, which would be observed, even when the wealth of the kingdom was decayed; and therefore it was a prevailing custom, that prayers for the promised redemption were generally presented in these words. And the design of Matthew was, as we have just hinted, to quote in Hebrew a well-known psalm, for the purpose of showing that Christ was acknowledged by the multitude as a Redeemer. The pronunciation of the words, indeed, is somewhat changed; for it ought rather to have been written, Hoshiana, (הושיע נא) Save now, we beseech thee; but we know that it is scarcely possible to take a word from one language into another, without making some alteration in the sound. Nor was it only the ancient people whom God enjoined to pray daily for the kingdom of Christ, but the same rule is now laid down for us. And certainly, as it is the will of God to reign only in the person of his Son, when we say, May thy kingdom come, under this petition is conveyed the same thing which is expressed more clearly in the psalm. Besides, when we pray to God to maintain his Son as our King, we acknowledge that this kingdom was not erected by men, and is not upheld by the power of men, but remains invincible through heavenly protection.In the name of the Lord.He is said to come inthe name of God,who not only conducts himself, but receives the kingdom, by the command and appointment of God. This may be more certainly inferred from the words ofMARK, where another exclamation is added,Blessed be the kingdom of our father David, which cometh in the name of the Lord; for they speak thus in reference to the promises; because the Lord had testified that he would at length be a deliverer of that nation, and had appointed as the means the restoration of the kingdom of David. We see then that the honor of Mediator, from whom the restoration of all things and of salvation was to be expected, is ascribed to Christ. Now as it was mean and uneducated men by whom the kingdom of Christ was calledthe kingdom of David,let us hence learn that this doctrine was at that time well known, which in the present day appears to many to be forced and harsh, because they are not well acquainted with Scripture.Luke adds a few words,Peace in heaven, and glory in the highest;in which there would be no obscurity, were it not that they do not correspond to the song of the angels, (Luke 2:14;) for there the angels ascribe to Godglory in heaven, and to menpeace on earth; while here bothpeace andglory are ascribed to God. But there is no contradiction in the meaning; for, though the angels state more distinctly the reason why we ought to sing,Glory to God—namely, because through his mercy men enjoy peace in this world — yet the meaning is the same with what is now declared by the multitude, that there ispeace in heaven; for we know that there is no other way in which wretched souls find rest in the world, than by God reconciling himself to them out of heaven.
Bible Cross References
Matthew 21:3 Mark 11:7 Luke 19:35 John 12:12

Verse 5

Matthew Henry's Concise Bible Commentary
Christ enters Jerusalem.
This coming of Christ was described by the prophet Zechariah, (Zechariah 9:9). When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.
John Wesley's Bible Commentary
The daughter of Sion - That is, the inhabitants of Jerusalem: the first words of the passage are cited from (Isaiah 62:11) ; the rest from (Zechariah 9:9) . The ancient Jewish doctors were wont to apply these prophecies to the Messiah. On an ass - The Prince of Peace did not take a horse, a warlike animal. But he will ride on that by and by, (Revelation 19:11) . In the patriarchal ages, illustrious persons thought it no disgrace to make use of this animal: but it by no means appears, that this opinion prevailed, or this custom continued, till the reign of Tiberias. Was it a mean attitude wherein our Lord then appeared? Mean even to contempt! I grant it: I glory in it: it is for the comfort of my soul for the honour of his humility, and for the utter confusion of all worldly pomp and grandeur.
John Calvin Bible Commentary
Say to the daughter of Zion.This is not found, word for word, in Zechariah; but what God commanded one Prophet to proclaim, the Evangelist justly and appropriately applies to all godly teachers; for the only hope, on which the children of God ought both to build and to rely, was, that the Redeemer would at length come. Accordingly, the Prophet shows that the coming of Christ yields to believers a full and complete ground of joy; for, since God is not reconciled to them in any other way than through the agency of the Mediator, and as it is the same Mediator who delivers his people from all evils, what can there be, apart from him, that is fitted to cheer men ruined by their sins, and oppressed by troubles? And as we must be altogether overwhelmed with grief when Christ is absent, so on the other hand, the Prophet reminds believers that, when the Redeemer is present with them, they ought to be perfectly joyful. Now though he bestows on Christ other commendations — namely, thathe is just, and having salvation—Matthew has taken but a single portion, which applied to the object he had in view, which is, that Christ will come,poor ormeek;or in other words, that he will be unlike earthly kings, whose apparel is very magnificent and costly. Another mark of poverty is added, that he will ride on an ass, orthe foal of an ass; for there can be no doubt that the manner ofriding which belongs to the common people is contrasted with royal splendor.
John Calvin Bible Commentary
Hosanna to the Son of David. This prayer is taken from Psalm 118:25. Matthew relates expressly the Hebrew words, in order to inform us, that these applauses were not rashly bestowed on Christ, and that the disciples did not utter without consideration the prayers which came to their lips, but that they followed with reverence the form of prayer, which the Holy Spirit had prescribed to the whole Church by the mouth of the Prophet. For, though he speaks there of his own kingdom, yet there is no reason to doubt that he principally looks, and intends others to look, to the eternal succession, which the Lord had promised to him. He drew up a perpetual form of prayer, which would be observed, even when the wealth of the kingdom was decayed; and therefore it was a prevailing custom, that prayers for the promised redemption were generally presented in these words. And the design of Matthew was, as we have just hinted, to quote in Hebrew a well-known psalm, for the purpose of showing that Christ was acknowledged by the multitude as a Redeemer. The pronunciation of the words, indeed, is somewhat changed; for it ought rather to have been written, Hoshiana, (הושיע נא) Save now, we beseech thee; but we know that it is scarcely possible to take a word from one language into another, without making some alteration in the sound. Nor was it only the ancient people whom God enjoined to pray daily for the kingdom of Christ, but the same rule is now laid down for us. And certainly, as it is the will of God to reign only in the person of his Son, when we say, May thy kingdom come, under this petition is conveyed the same thing which is expressed more clearly in the psalm. Besides, when we pray to God to maintain his Son as our King, we acknowledge that this kingdom was not erected by men, and is not upheld by the power of men, but remains invincible through heavenly protection.In the name of the Lord.He is said to come inthe name of God,who not only conducts himself, but receives the kingdom, by the command and appointment of God. This may be more certainly inferred from the words ofMARK, where another exclamation is added,Blessed be the kingdom of our father David, which cometh in the name of the Lord; for they speak thus in reference to the promises; because the Lord had testified that he would at length be a deliverer of that nation, and had appointed as the means the restoration of the kingdom of David. We see then that the honor of Mediator, from whom the restoration of all things and of salvation was to be expected, is ascribed to Christ. Now as it was mean and uneducated men by whom the kingdom of Christ was calledthe kingdom of David,let us hence learn that this doctrine was at that time well known, which in the present day appears to many to be forced and harsh, because they are not well acquainted with Scripture.Luke adds a few words,Peace in heaven, and glory in the highest;in which there would be no obscurity, were it not that they do not correspond to the song of the angels, (Luke 2:14;) for there the angels ascribe to Godglory in heaven, and to menpeace on earth; while here bothpeace andglory are ascribed to God. But there is no contradiction in the meaning; for, though the angels state more distinctly the reason why we ought to sing,Glory to God—namely, because through his mercy men enjoy peace in this world — yet the meaning is the same with what is now declared by the multitude, that there ispeace in heaven; for we know that there is no other way in which wretched souls find rest in the world, than by God reconciling himself to them out of heaven.
McArther Bible Commentary
A colt, the foal of a donkey quotes Zec 9:9 exactly (cf. Isa 62:11). The Jewish multitudes recognize the fulfillment of this messianic prophecy and respond with titles and accolades fit only for the Messiah (see note on Mat 21:9).
Bible Cross References
Isaiah 62:11 Zechariah 9:9 Matthew 21:6 Luke 24:27

Verse 6

Matthew Henry's Concise Bible Commentary
Christ enters Jerusalem.
This coming of Christ was described by the prophet Zechariah, (Zechariah 9:9). When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.
John Calvin Bible Commentary
And the disciples wentIt was just now remarked, that the zeal and readiness ofthe disciples to obey are here mentioned with commendation; for the influence of Christ was not so great, that his name alone would be sufficient to produce an impression on unknown persons; and besides, there was reason to fear that they would be blamed for theft. It is therefore a proof of the deference which they paid to their Master, when they make no reply, but proceed readily towards that place to which he has ordered them to go, relying on his command and promise. Let us also learn by their example to press forward through every kind of difficulty, so as to render to the Lord the obedience which he demands from us; for he will remove obstacles, and open up a path, and will not permit our endeavors to be unavailing.
John Calvin Bible Commentary
Hosanna to the Son of David. This prayer is taken from Psalm 118:25. Matthew relates expressly the Hebrew words, in order to inform us, that these applauses were not rashly bestowed on Christ, and that the disciples did not utter without consideration the prayers which came to their lips, but that they followed with reverence the form of prayer, which the Holy Spirit had prescribed to the whole Church by the mouth of the Prophet. For, though he speaks there of his own kingdom, yet there is no reason to doubt that he principally looks, and intends others to look, to the eternal succession, which the Lord had promised to him. He drew up a perpetual form of prayer, which would be observed, even when the wealth of the kingdom was decayed; and therefore it was a prevailing custom, that prayers for the promised redemption were generally presented in these words. And the design of Matthew was, as we have just hinted, to quote in Hebrew a well-known psalm, for the purpose of showing that Christ was acknowledged by the multitude as a Redeemer. The pronunciation of the words, indeed, is somewhat changed; for it ought rather to have been written, Hoshiana, (הושיע נא) Save now, we beseech thee; but we know that it is scarcely possible to take a word from one language into another, without making some alteration in the sound. Nor was it only the ancient people whom God enjoined to pray daily for the kingdom of Christ, but the same rule is now laid down for us. And certainly, as it is the will of God to reign only in the person of his Son, when we say, May thy kingdom come, under this petition is conveyed the same thing which is expressed more clearly in the psalm. Besides, when we pray to God to maintain his Son as our King, we acknowledge that this kingdom was not erected by men, and is not upheld by the power of men, but remains invincible through heavenly protection.In the name of the Lord.He is said to come inthe name of God,who not only conducts himself, but receives the kingdom, by the command and appointment of God. This may be more certainly inferred from the words ofMARK, where another exclamation is added,Blessed be the kingdom of our father David, which cometh in the name of the Lord; for they speak thus in reference to the promises; because the Lord had testified that he would at length be a deliverer of that nation, and had appointed as the means the restoration of the kingdom of David. We see then that the honor of Mediator, from whom the restoration of all things and of salvation was to be expected, is ascribed to Christ. Now as it was mean and uneducated men by whom the kingdom of Christ was calledthe kingdom of David,let us hence learn that this doctrine was at that time well known, which in the present day appears to many to be forced and harsh, because they are not well acquainted with Scripture.Luke adds a few words,Peace in heaven, and glory in the highest;in which there would be no obscurity, were it not that they do not correspond to the song of the angels, (Luke 2:14;) for there the angels ascribe to Godglory in heaven, and to menpeace on earth; while here bothpeace andglory are ascribed to God. But there is no contradiction in the meaning; for, though the angels state more distinctly the reason why we ought to sing,Glory to God—namely, because through his mercy men enjoy peace in this world — yet the meaning is the same with what is now declared by the multitude, that there ispeace in heaven; for we know that there is no other way in which wretched souls find rest in the world, than by God reconciling himself to them out of heaven.
Bible Cross References
Matthew 21:5 Matthew 21:7

Verse 7

Matthew Henry's Concise Bible Commentary
Christ enters Jerusalem.
This coming of Christ was described by the prophet Zechariah, (Zechariah 9:9). When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.
John Wesley's Bible Commentary
They set him thereon - That is, on the clothes.
John Calvin Bible Commentary
Hosanna to the Son of David. This prayer is taken from Psalm 118:25. Matthew relates expressly the Hebrew words, in order to inform us, that these applauses were not rashly bestowed on Christ, and that the disciples did not utter without consideration the prayers which came to their lips, but that they followed with reverence the form of prayer, which the Holy Spirit had prescribed to the whole Church by the mouth of the Prophet. For, though he speaks there of his own kingdom, yet there is no reason to doubt that he principally looks, and intends others to look, to the eternal succession, which the Lord had promised to him. He drew up a perpetual form of prayer, which would be observed, even when the wealth of the kingdom was decayed; and therefore it was a prevailing custom, that prayers for the promised redemption were generally presented in these words. And the design of Matthew was, as we have just hinted, to quote in Hebrew a well-known psalm, for the purpose of showing that Christ was acknowledged by the multitude as a Redeemer. The pronunciation of the words, indeed, is somewhat changed; for it ought rather to have been written, Hoshiana, (הושיע נא) Save now, we beseech thee; but we know that it is scarcely possible to take a word from one language into another, without making some alteration in the sound. Nor was it only the ancient people whom God enjoined to pray daily for the kingdom of Christ, but the same rule is now laid down for us. And certainly, as it is the will of God to reign only in the person of his Son, when we say, May thy kingdom come, under this petition is conveyed the same thing which is expressed more clearly in the psalm. Besides, when we pray to God to maintain his Son as our King, we acknowledge that this kingdom was not erected by men, and is not upheld by the power of men, but remains invincible through heavenly protection.In the name of the Lord.He is said to come inthe name of God,who not only conducts himself, but receives the kingdom, by the command and appointment of God. This may be more certainly inferred from the words ofMARK, where another exclamation is added,Blessed be the kingdom of our father David, which cometh in the name of the Lord; for they speak thus in reference to the promises; because the Lord had testified that he would at length be a deliverer of that nation, and had appointed as the means the restoration of the kingdom of David. We see then that the honor of Mediator, from whom the restoration of all things and of salvation was to be expected, is ascribed to Christ. Now as it was mean and uneducated men by whom the kingdom of Christ was calledthe kingdom of David,let us hence learn that this doctrine was at that time well known, which in the present day appears to many to be forced and harsh, because they are not well acquainted with Scripture.Luke adds a few words,Peace in heaven, and glory in the highest;in which there would be no obscurity, were it not that they do not correspond to the song of the angels, (Luke 2:14;) for there the angels ascribe to Godglory in heaven, and to menpeace on earth; while here bothpeace andglory are ascribed to God. But there is no contradiction in the meaning; for, though the angels state more distinctly the reason why we ought to sing,Glory to God—namely, because through his mercy men enjoy peace in this world — yet the meaning is the same with what is now declared by the multitude, that there ispeace in heaven; for we know that there is no other way in which wretched souls find rest in the world, than by God reconciling himself to them out of heaven.
McArther Bible Commentary
the donkey and the colt. Matthew is the only Gospel writer who mentions the mare donkey. But all mention the young age of the donkey (Joh 12:14) or state that no man had ever sat on him (Mar 11:2; Luk 19:30). The mare was brought along, possibly to induce the colt to cooperate. set Him on them. I.e., on the clothes. Christ rode on the young colt (Mar 11:7).
Bible Cross References
2 Kings 9:13 Matthew 21:2 Matthew 21:6 Matthew 21:8

Verse 8

Matthew Henry's Concise Bible Commentary
Christ enters Jerusalem.
This coming of Christ was described by the prophet Zechariah, (Zechariah 9:9). When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.
John Wesley's Bible Commentary
A great multitude spread their garments in the way - A custom which was usual at the creation of a king, (2 Kings 9:13) .
John Calvin Bible Commentary
And a very great multitude.Here the Evangelists relate that Christ was acknowledged as a king by the people. It might, indeed, appear to be a ludicrous exhibition,that a multitude of obscure persons, bycutting down trees, and strawing their garments, bestowed on Christ the empty title ofKing; but as they did this in good earnest, and as they gave an honest testimony of their reverence, so Christ looked upon them as fit heralds of his kingdom. Nor ought we to wonder at such a beginning, when even in the present day, while sitting at the right hand of the Father, he commissions from the heavenly throne obscure men, by whom his majesty is celebrated in a despicable manner. I do not think it probable that thebranches of palm-treeswere cut down, as some interpreters conjecture, in accordance with an ancient and solemn rite appointed for that day. On the contrary, it would seem to have been by a sudden movement of the Spirit that this honor was rendered to Christ, when nothing of this nature had been intended by the disciples, whom the rest of the multitude imitated by doing the same thing; for this also may be inferred from the words of Luke.
John Calvin Bible Commentary
Hosanna to the Son of David. This prayer is taken from Psalm 118:25. Matthew relates expressly the Hebrew words, in order to inform us, that these applauses were not rashly bestowed on Christ, and that the disciples did not utter without consideration the prayers which came to their lips, but that they followed with reverence the form of prayer, which the Holy Spirit had prescribed to the whole Church by the mouth of the Prophet. For, though he speaks there of his own kingdom, yet there is no reason to doubt that he principally looks, and intends others to look, to the eternal succession, which the Lord had promised to him. He drew up a perpetual form of prayer, which would be observed, even when the wealth of the kingdom was decayed; and therefore it was a prevailing custom, that prayers for the promised redemption were generally presented in these words. And the design of Matthew was, as we have just hinted, to quote in Hebrew a well-known psalm, for the purpose of showing that Christ was acknowledged by the multitude as a Redeemer. The pronunciation of the words, indeed, is somewhat changed; for it ought rather to have been written, Hoshiana, (הושיע נא) Save now, we beseech thee; but we know that it is scarcely possible to take a word from one language into another, without making some alteration in the sound. Nor was it only the ancient people whom God enjoined to pray daily for the kingdom of Christ, but the same rule is now laid down for us. And certainly, as it is the will of God to reign only in the person of his Son, when we say, May thy kingdom come, under this petition is conveyed the same thing which is expressed more clearly in the psalm. Besides, when we pray to God to maintain his Son as our King, we acknowledge that this kingdom was not erected by men, and is not upheld by the power of men, but remains invincible through heavenly protection.In the name of the Lord.He is said to come inthe name of God,who not only conducts himself, but receives the kingdom, by the command and appointment of God. This may be more certainly inferred from the words ofMARK, where another exclamation is added,Blessed be the kingdom of our father David, which cometh in the name of the Lord; for they speak thus in reference to the promises; because the Lord had testified that he would at length be a deliverer of that nation, and had appointed as the means the restoration of the kingdom of David. We see then that the honor of Mediator, from whom the restoration of all things and of salvation was to be expected, is ascribed to Christ. Now as it was mean and uneducated men by whom the kingdom of Christ was calledthe kingdom of David,let us hence learn that this doctrine was at that time well known, which in the present day appears to many to be forced and harsh, because they are not well acquainted with Scripture.Luke adds a few words,Peace in heaven, and glory in the highest;in which there would be no obscurity, were it not that they do not correspond to the song of the angels, (Luke 2:14;) for there the angels ascribe to Godglory in heaven, and to menpeace on earth; while here bothpeace andglory are ascribed to God. But there is no contradiction in the meaning; for, though the angels state more distinctly the reason why we ought to sing,Glory to God—namely, because through his mercy men enjoy peace in this world — yet the meaning is the same with what is now declared by the multitude, that there ispeace in heaven; for we know that there is no other way in which wretched souls find rest in the world, than by God reconciling himself to them out of heaven.
McArther Bible Commentary
spread their clothes on the road. Spreading one's garments on the street was an ancient act of homage reserved for high royalty (cf. 2Ki 9:13), suggesting that they recognize His claim to be King of the Jews.
Bible Cross References
2 Kings 9:13 Matthew 21:7 Mark 11:8 Luke 19:36

Verse 9

Matthew Henry's Concise Bible Commentary
Christ enters Jerusalem.
This coming of Christ was described by the prophet Zechariah, (Zechariah 9:9). When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.
John Wesley's Bible Commentary
The multitudes cried, saying - Probably from a Divine impulse; for certainly most of them understood not the words they uttered. Hosanna - (Lord save us) was a solemn word in frequent use among the Jews. The meaning is, "We sing hosanna to the Son of David. Blessed is he, the Messiah, of the Lord. Save. Thou that art in the highest heavens." Our Lord restrained all public tokens of honour from the people till now, lest the envy of his enemies should interrupt his preaching before the time. But this reason now ceasing, he suffered their acclamations, that they might be a public testimony against their wickedness, who in four or five days after cried out, Crucify him, crucify him. The expressions recorded by the other evangelists are somewhat different from these: but all of them were undoubtedly used by some or others of the multitude.
John Calvin Bible Commentary
Hosanna to the Son of David. This prayer is taken from Psalm 118:25. Matthew relates expressly the Hebrew words, in order to inform us, that these applauses were not rashly bestowed on Christ, and that the disciples did not utter without consideration the prayers which came to their lips, but that they followed with reverence the form of prayer, which the Holy Spirit had prescribed to the whole Church by the mouth of the Prophet. For, though he speaks there of his own kingdom, yet there is no reason to doubt that he principally looks, and intends others to look, to the eternal succession, which the Lord had promised to him. He drew up a perpetual form of prayer, which would be observed, even when the wealth of the kingdom was decayed; and therefore it was a prevailing custom, that prayers for the promised redemption were generally presented in these words. And the design of Matthew was, as we have just hinted, to quote in Hebrew a well-known psalm, for the purpose of showing that Christ was acknowledged by the multitude as a Redeemer. The pronunciation of the words, indeed, is somewhat changed; for it ought rather to have been written, Hoshiana, (הושיע נא) Save now, we beseech thee; but we know that it is scarcely possible to take a word from one language into another, without making some alteration in the sound. Nor was it only the ancient people whom God enjoined to pray daily for the kingdom of Christ, but the same rule is now laid down for us. And certainly, as it is the will of God to reign only in the person of his Son, when we say, May thy kingdom come, under this petition is conveyed the same thing which is expressed more clearly in the psalm. Besides, when we pray to God to maintain his Son as our King, we acknowledge that this kingdom was not erected by men, and is not upheld by the power of men, but remains invincible through heavenly protection.In the name of the Lord.He is said to come inthe name of God,who not only conducts himself, but receives the kingdom, by the command and appointment of God. This may be more certainly inferred from the words ofMARK, where another exclamation is added,Blessed be the kingdom of our father David, which cometh in the name of the Lord; for they speak thus in reference to the promises; because the Lord had testified that he would at length be a deliverer of that nation, and had appointed as the means the restoration of the kingdom of David. We see then that the honor of Mediator, from whom the restoration of all things and of salvation was to be expected, is ascribed to Christ. Now as it was mean and uneducated men by whom the kingdom of Christ was calledthe kingdom of David,let us hence learn that this doctrine was at that time well known, which in the present day appears to many to be forced and harsh, because they are not well acquainted with Scripture.Luke adds a few words,Peace in heaven, and glory in the highest;in which there would be no obscurity, were it not that they do not correspond to the song of the angels, (Luke 2:14;) for there the angels ascribe to Godglory in heaven, and to menpeace on earth; while here bothpeace andglory are ascribed to God. But there is no contradiction in the meaning; for, though the angels state more distinctly the reason why we ought to sing,Glory to God—namely, because through his mercy men enjoy peace in this world — yet the meaning is the same with what is now declared by the multitude, that there ispeace in heaven; for we know that there is no other way in which wretched souls find rest in the world, than by God reconciling himself to them out of heaven.
McArther Bible Commentary
Hosanna transliterates the Hebrew expression that is translated "Save now" in Psa 118:25. Blessed is He quotes verse Mat 21:26 of the same psalm exactly. With such expressions, along with the messianic title "Son of David," the crowd is acknowledging Christ's messianic claim (see note on Mat 1:1). The date of this entry was Sunday, 9 Nisan, A.D. 30, exactly 483 years after the decree of Artaxerxes mentioned in Dan 9:24-26 (see note there).
Bible Cross References
Psalm 118:26 Psalm 148:1 Matthew 9:27 Matthew 21:10 Matthew 23:39 Mark 11:9 Mark 11:10 Luke 2:14 Luke 13:35 Luke 19:38

Verse 10

Matthew Henry's Concise Bible Commentary
Christ enters Jerusalem.
This coming of Christ was described by the prophet Zechariah, (Zechariah 9:9). When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.
John Calvin Bible Commentary
And he taught daily in the temple. Mark and Luke point out,first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely,the priests and scribes, and all therulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised.Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins.Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.
Bible Cross References
Ruth 1:19 Matthew 21:9 Matthew 21:11

Verse 11

Matthew Henry's Concise Bible Commentary
Christ enters Jerusalem.
This coming of Christ was described by the prophet Zechariah, (Zechariah 9:9). When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.
John Wesley's Bible Commentary
This is Jesus from Nazareth - What a stumbling block was this! if he was of Nazareth, he could not be the Messiah. But they who earnestly desired to know the truth would not stumble thereat: for upon inquiry (which such would not fail to make) they would find, he was not of Nazareth, but Bethlehem.
John Calvin Bible Commentary
And he taught daily in the temple. Mark and Luke point out,first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely,the priests and scribes, and all therulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised.Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins.Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.
Bible Cross References
Deuteronomy 18:15 Matthew 2:23 Matthew 21:10 Matthew 21:26 Matthew 21:46 Mark 6:15 Luke 7:16 Luke 7:39 Luke 13:33 Luke 24:19 John 1:21 John 1:25 John 4:19 John 6:14 John 7:40 John 9:17 Acts 3:22 Acts 7:37

Verse 12

Matthew Henry's Concise Bible Commentary
He drives out those who profaned the temple.
Christ found some of the courts of the temple turned into a market for cattle and things used in the sacrifices, and partly occupied by the money-changers. Our Lord drove them from the place, as he had done at his entering upon his ministry, (John 2:13-17). His works testified of him more than the hosannas; and his healing in the temple was the fulfilling the promise, that the glory of the latter house should be greater than the glory of the former. If Christ came now into many parts of his visible church, how many secret evils he would discover and cleanse! And how many things daily practised under the cloak of religion, would he show to be more suitable to a den of thieves than to a house of prayer!
John Wesley's Bible Commentary
He cast out all that sold and bought - Doves and oxen for sacrifice. He had cast them out three years before, (John 2:14) ; bidding them not make that house a house of merchandise. Upon the repetition of the offence, he used sharper words. In the temple - That is, in the outer court of it, where the Gentiles used to worship. The money changers - The exchangers of foreign money into current coin, which those who came from distant parts might want to offer for the service of the temple. (Mark 11:11) , (Mark 11:15) ; (Luke 19:45) .
John Calvin Bible Commentary
And Jesus entered into the temple. Though Christ frequently ascendedinto the temple, and though this abuse continually met his eye, twice only did he stretch out his hand to correct it; once, at the commencement of his embassy,and now again, when he was near the end of his course. But though disgraceful and ungodly confusion reigned throughout, and though the temple, with its sacrifices, was devoted to destruction, Christ reckoned it enough to administer twice an open reproof of the profanation of it. Accordingly, when he made himself known as a Teacher and Prophet sent by God, he took upon himself the office of purifying the temple, in order to arouse the Jews, and make them more attentive; and this first narrative is given by John only in the second chapter of his Gospel. But now, towards the end of his course, claiming again for himself the same power, he warns the Jews of the pollutions of the temple, and at the same time points out that a new restoration is at hand.And yet there is no reason to doubt that he declared himself to be both King and High Priest, who presided over the temple and the worship of God. This ought to be observed, lest any private individual should think himself entitled to act in the same manner. That zeal, indeed, by which Christ was animated to do this, ought to be held in common by all the godly; but lest any one, under the pretense of imitation, should rush forward without authority, we ought to see what our calling demands, and how far we may proceed according to the commandment of God. If the Church of God have contracted any pollutions, all the children of God ought to burn with grief; but as God has not put arms into the hands of all, let private individuals groan, till God bring the remedy. I do acknowledge that they are worse than stupid who are not displeased at the pollution of the temple of God, and that it is not enough for them to be inwardly distressed, if they do not avoid the contagion, and testify with their mouth, whenever an opportunity presents itself, that they desire to see a change for the better. But let those who do not possess public authority oppose by their tongue, which they have at liberty, those vices which they cannot remedy with their hands. But it is asked, Since Christ saw the temple filled with gross superstitions, why did he only correct one that was light, or, at least, more tolerable than others? I reply, Christ did not intend to restore to the ancient custom all the sacred rites, and did not select greater or smaller abuses for correction, but had only this object in view, to show by one visible token, that God had committed to him the office of purifying the temple, and, at the same time, to point out that the worship of God had been corrupted by a disgraceful and manifest abuse. Pretexts, indeed, were not wanting for that custom of keeping a market, which relieved the people from trouble, that they might not have far to go to find sacrifices; and next, that they might have at hand those pieces of money which any man might choose to offer. Nor was it within the holy place that the money-changers sat, or that animals intended for sacrifice were exposed to sale, but only within the court, to which the designation ofthe temple is sometimes applied; but as nothing was more at variance with the majesty ofthe temple, than that a market should be erected there for selling goods, or that bankers should sit there for matters connected with exchange, this profanation was not to be endured. And Christ inveighed against it the more sharply, because it was well known that this custom had been introduced by the avarice of the priests for the sake of dishonest gain. For as one who enters a market well-stocked with various kinds of merchandise, though he does not intend to make a purchase, yet, in consequence of being attracted by what he sees, changes his mind, so the priests spread nets in order to obtain offerings, that they might trick every person out of some gain.
John Calvin Bible Commentary
And he taught daily in the temple. Mark and Luke point out,first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely,the priests and scribes, and all therulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised.Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins.Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.
McArther Bible Commentary
drove out. This cleansing of the temple is Jesus' second. Joh 2:14-16 describes a similar incident at the beginning of Christ's public ministry. The two incidents differ: In the first cleansing, temple officials confront Christ immediately afterward (see note on Mat 21:23; cf. Joh 2:18); none of the accounts of this second cleansing mention any such confrontation. Instead, the synoptic Gospels describe how Jesus addresses all those present (Mat 21:13) and even make the incident an occasion for public teaching (Mar 11:17; Luk 19:46-47). those who bought and sold. He regards both merchants and customers guilty of desecrating the temple. Items being bought and sold include "doves" and other animals for sacrifice (cf. Joh 2:14). money changers. Currency-exchange agents, present in droves, were needed because Roman coins and other forms of currency were deemed unacceptable for temple offerings. Evidently both merchants and money changers were charging such excessive rates that the temple marketplace took on the atmosphere of a thieves' den (Mat 21:13). This kind of commerce took place in the court of the Gentiles, a large area covering several acres on the temple mount.
Bible Cross References
Exodus 30:13 Leviticus 1:14 Leviticus 5:7 Leviticus 12:8 Mark 11:11 Mark 11:15 Luke 19:45 John 2:13 John 2:14 John 2:15 John 2:16

Verse 13

Matthew Henry's Concise Bible Commentary
He drives out those who profaned the temple.
Christ found some of the courts of the temple turned into a market for cattle and things used in the sacrifices, and partly occupied by the money-changers. Our Lord drove them from the place, as he had done at his entering upon his ministry, (John 2:13-17). His works testified of him more than the hosannas; and his healing in the temple was the fulfilling the promise, that the glory of the latter house should be greater than the glory of the former. If Christ came now into many parts of his visible church, how many secret evils he would discover and cleanse! And how many things daily practised under the cloak of religion, would he show to be more suitable to a den of thieves than to a house of prayer!
John Wesley's Bible Commentary
A den of thieves - A proverbial expression, for a harbour of wicked men. (Isaiah 56:7) ; (Jeremiah 7:11) .
John Calvin Bible Commentary
change the truth of God into a lie (Romans 1:25.).But the prophet exclaims that God is not bound to the temple, or tied to ceremonies, and therefore that they falsely boast of the name ofthe temple, which theyhad made a den of robbers. For asrobbers in theirdens sin with greater hardihood, because they trust that they will escape punishment, so by means of a false covering of godliness hypocrites grow more bold, so that they almost hope to deceive God. Now as the metaphor ofa den includes all corruptions, Christ properly applies the passage of the prophet to the present occasion.Mark adds, that Christ gave orders that no man should carry a vessel through the temple; that is, he did not permit any thing to be seen there that was inconsistent with religious services; for by the wordvessel the Hebrews denote any kind of utensil. In short, Christ took away whatever was at variance with the reverence and majesty of the temple.
John Calvin Bible Commentary
And he taught daily in the temple. Mark and Luke point out,first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely,the priests and scribes, and all therulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised.Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins.Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.
McArther Bible Commentary
It is written. Jesus conflates two OT prophecies, Isa 56:7 ("For My house shall be called a house of prayer for all nations") and Jer 7:11 ("Has this house, which is called by My name, become a den of thieves in your eyes?").
Bible Cross References
Isaiah 56:7 Jeremiah 7:11 Mark 11:17 Luke 19:45 Luke 19:46

Verse 14

Matthew Henry's Concise Bible Commentary
He drives out those who profaned the temple.
Christ found some of the courts of the temple turned into a market for cattle and things used in the sacrifices, and partly occupied by the money-changers. Our Lord drove them from the place, as he had done at his entering upon his ministry, (John 2:13-17). His works testified of him more than the hosannas; and his healing in the temple was the fulfilling the promise, that the glory of the latter house should be greater than the glory of the former. If Christ came now into many parts of his visible church, how many secret evils he would discover and cleanse! And how many things daily practised under the cloak of religion, would he show to be more suitable to a den of thieves than to a house of prayer!
John Calvin Bible Commentary
And the blind and lame came to him. That the authority which Christ had claimed for himself out of the usual course might not be suspected of rashness, he supported it by miracles. He thereforecured the blind and lame in the temple, in order to proclaim that the rights and honor of Messiah truly belonged to him; for by these marks the prophets describe him. Hence we again perceive what I hinted a little ago that it is not every one of the people who is called to imitate this action of Christ lest he inconsiderately raise himself to the throne of the Messiah. We ought indeed to believe that thelame and blind, who werecured, were witnesses of the divine power of Christ, as if God, by his voice from heaven, approved what had been proclaimed by the multitude.
John Calvin Bible Commentary
And he taught daily in the temple. Mark and Luke point out,first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely,the priests and scribes, and all therulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised.Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins.Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.
Bible Cross References
Matthew 4:23 Matthew 21:15

Verse 15

Matthew Henry's Concise Bible Commentary
He drives out those who profaned the temple.
Christ found some of the courts of the temple turned into a market for cattle and things used in the sacrifices, and partly occupied by the money-changers. Our Lord drove them from the place, as he had done at his entering upon his ministry, (John 2:13-17). His works testified of him more than the hosannas; and his healing in the temple was the fulfilling the promise, that the glory of the latter house should be greater than the glory of the former. If Christ came now into many parts of his visible church, how many secret evils he would discover and cleanse! And how many things daily practised under the cloak of religion, would he show to be more suitable to a den of thieves than to a house of prayer!
John Calvin Bible Commentary
When the chief priests and scribes saw. Luke relates that the Pharisees began to grumble, while he was still on the road.It was the disciples that were then crying out: the others wished to have them silenced. Christ replied, that it was in vain for them to make opposition; because God would rather makethe stones cry out than permit the reign of His Son to be forgotten. It is probable that, as thecrying out was not diminished, and as eventhe children now joined in it,the scribes and priests were roused to still fiercer indignation, and then commenced a new attack on Christ. They appear indirectly to reproach him by alleging that he is desirous to obtain the praises ofchildren.But we must observe whence their displeasure arose. That it was connected with ungodly malice and outrageous contempt of God is evident from the fact, that his miracles gave them not less uneasiness than the shouts of applause. But I now inquire about some more special reason. What was it that chiefly vexed them? Now we know how eagerly they contended for their authority; for the object to which their zeal carried them was, that the tyranny, which they had once claimed, might continue to be enjoyed by them; and it was no slight diminution of their power, if the people were at liberty to bestow on Christ the title of King. Even in trifling matters they wished their decisions to be regarded as oracles, so that it might not be permitted to approve or reject any thing but according to their pleasure. They therefore reckon it to be foolish and unreasonable, that the people should confer the title of Messiah on one whom they do not treat with any respect. And certainly, if they had done their duty, it would have been proper for them to direct the whole people, and to go before them as their leaders. For the priests had been appointed, thatfrom their lipsall might seek the knowledge ofthe Law, and, in short, that they might be themessengersand interpretersof the God of armies,(Malachi 2:7.) But as they had basely extinguished the light of truth, Christ appropriately replies, that they gain nothing by endeavoring to suppress the doctrine of salvation, for it will rather break out fromthe stones.There is likewise an implied admission; for Christ does not deny that it is an unnatural order for the uneducated multitude and children to be the first to magnify with their voice the coming of the Messiah, but as the truth is wickedly suppressed by those who ought to have been its lawful witnesses, it is not wonderful if God raise up others, and — to their shame — make choice ofchildren. Hence we derive no slight consolation; for though wicked men leave no stone unturned for concealing the reign of Christ, we learn from this passage that their efforts are in vain. They hope that, when some of the multitude, that is carrying forward the kingdom of Christ, shall have been put to death, and others shall be silenced by fear, they will gain their object. But God will disappoint them; for He will sooner give mouths and tongues tostones than allow the kingdom of His Son to be without witnesses.
John Calvin Bible Commentary
And he taught daily in the temple. Mark and Luke point out,first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely,the priests and scribes, and all therulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised.Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins.Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.
McArther Bible Commentary
children, lit. "boys." The crowd in Jerusalem for the Passover would have included a large number of twelve-year-olds, who were celebrating their first Passover in Jerusalem, just as Jesus Himself had done.
Bible Cross References
Matthew 9:27 Matthew 20:24 Luke 19:39

Verse 16

Matthew Henry's Concise Bible Commentary
He drives out those who profaned the temple.
Christ found some of the courts of the temple turned into a market for cattle and things used in the sacrifices, and partly occupied by the money-changers. Our Lord drove them from the place, as he had done at his entering upon his ministry, (John 2:13-17). His works testified of him more than the hosannas; and his healing in the temple was the fulfilling the promise, that the glory of the latter house should be greater than the glory of the former. If Christ came now into many parts of his visible church, how many secret evils he would discover and cleanse! And how many things daily practised under the cloak of religion, would he show to be more suitable to a den of thieves than to a house of prayer!
John Wesley's Bible Commentary
(Psalms 8:2) .
John Calvin Bible Commentary
Out of the mouth of infants and sucklings thou hast founded strength, (Psalm 8:2;)by which David means that, though every tongue were silent, God needs no other orators to proclaim his power than mereinfants, who are still hanging on their mothers’ breasts. In themselves, no doubt, they are silent; but the wonderful providence of God, which shines in them, serves the purpose of splendid and powerful eloquence. For he who considers with himself how the child is formed in the mother’s womb, is nourished there for nine months, afterwards comes into the world, and finds nourishment provided as soon as it is born, must not only acknowledge that God is the Creator of the world, but will be altogether carried away into admiration of Him.Thus the sun and moon, though they are dumb creatures, are said to have a loud and distinct voice for singing the praises of God, (Psalm 19:1, 2.) But since the praises of God are heard from the tongue ofinfants, Christ infers from this, that it is not strange if He cause them to be uttered bychildren who have already acquired the use of speech.
John Calvin Bible Commentary
And he taught daily in the temple. Mark and Luke point out,first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely,the priests and scribes, and all therulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised.Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins.Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.
McArther Bible Commentary
Yes. Have you never read. Jesus' reply to the "indignant" chief priests and scribes amounts to an inescapable assertion of His deity. He quotes from Psa 8:2, which speaks of "praise" offered to God. By using that verse in defense of the worship God had ordained "out of the mouth of babes" on His behalf, He claims the right to receive worship as God.
Bible Cross References
Psalm 8:2 Matthew 11:25 Mark 13:17 Luke 21:23

Verse 17

Matthew Henry's Concise Bible Commentary
He drives out those who profaned the temple.
Christ found some of the courts of the temple turned into a market for cattle and things used in the sacrifices, and partly occupied by the money-changers. Our Lord drove them from the place, as he had done at his entering upon his ministry, (John 2:13-17). His works testified of him more than the hosannas; and his healing in the temple was the fulfilling the promise, that the glory of the latter house should be greater than the glory of the former. If Christ came now into many parts of his visible church, how many secret evils he would discover and cleanse! And how many things daily practised under the cloak of religion, would he show to be more suitable to a den of thieves than to a house of prayer!
John Wesley's Bible Commentary
(Mark 11:11-12) .
John Calvin Bible Commentary
And he taught daily in the temple. Mark and Luke point out,first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely,the priests and scribes, and all therulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised.Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins.Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.
Bible Cross References
Matthew 26:6 Mark 11:1 Mark 11:11 Mark 11:19 Mark 14:3 Luke 19:29 Luke 24:50 John 11:1 John 11:18 John 12:1

Verse 18

Matthew Henry's Concise Bible Commentary
The barren fig-tree cursed.
This cursing of the barren fig-tree represents the state of hypocrites in general, and so teaches us that Christ looks for the power of religion in those who profess it, and the savour of it from those that have the show of it. His just expectations from flourishing professors are often disappointed; he comes to many, seeking fruit, and finds leaves only. A false profession commonly withers in this world, and it is the effect of Christ's curse. The fig-tree that had no fruit, soon lost its leaves. This represents the state of the nation and people of the Jews in particular. Our Lord Jesus found among them nothing but leaves. And after they rejected Christ, blindness and hardness grew upon them, till they were undone, and their place and nation rooted up. The Lord was righteous in it. Let us greatly fear the doom denounced on the barren fig-tree.
EGW SDA Bible Commentary
(Mark 11:12-14). Fruit-bearing Branches
—The Lord was hungry. He represented a people hungering for fruit that they ought to have had, but did not receive from an apparently flourishing fig tree. The spiritual necessities were not supplied to satisfy the people whom Christ had pledged His life to save by His grace and righteousness.When the Lord is with the people who have knowledge and advantages in spiritual enlightenment, and when they impart that which they have received from God, they are fruit-bearing branches. They receive God's rich blessing, and are producers of fruit. As a sure result, in the hand of God and under the influence of the Holy Spirit they are mighty men. Constantly they represent before the world the great goodness of God, not only in spiritual lines, but in temporal lines as well. They shall prevail; for of a truth God is with them (Manuscript 65, 1912).
John Calvin Bible Commentary
My meat is to do the will of my Father, (John 4:34;)for at that time he was contending both with fatigue and with hunger. I am the more inclined to this conjecture, because hunger gave him an opportunity of performing a miracle and of teaching his disciples. So when he was pressed by hunger, and there was no food at hand, he finds a repast in another way; that is, by promoting the glory of God. He intended, however, to present in this tree an outward sign of the end which awaits hypocrites, and at the same time to expose the emptiness and folly of their ostentation.
John Calvin Bible Commentary
And he taught daily in the temple. Mark and Luke point out,first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely,the priests and scribes, and all therulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised.Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins.Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.
Bible Cross References
Mark 11:12 Mark 11:20

Verse 19

Matthew Henry's Concise Bible Commentary
The barren fig-tree cursed.
This cursing of the barren fig-tree represents the state of hypocrites in general, and so teaches us that Christ looks for the power of religion in those who profess it, and the savour of it from those that have the show of it. His just expectations from flourishing professors are often disappointed; he comes to many, seeking fruit, and finds leaves only. A false profession commonly withers in this world, and it is the effect of Christ's curse. The fig-tree that had no fruit, soon lost its leaves. This represents the state of the nation and people of the Jews in particular. Our Lord Jesus found among them nothing but leaves. And after they rejected Christ, blindness and hardness grew upon them, till they were undone, and their place and nation rooted up. The Lord was righteous in it. Let us greatly fear the doom denounced on the barren fig-tree.
EGW SDA Bible Commentary
(Mark 11:12-14). Fruit-bearing Branches
—The Lord was hungry. He represented a people hungering for fruit that they ought to have had, but did not receive from an apparently flourishing fig tree. The spiritual necessities were not supplied to satisfy the people whom Christ had pledged His life to save by His grace and righteousness.When the Lord is with the people who have knowledge and advantages in spiritual enlightenment, and when they impart that which they have received from God, they are fruit-bearing branches. They receive God's rich blessing, and are producers of fruit. As a sure result, in the hand of God and under the influence of the Holy Spirit they are mighty men. Constantly they represent before the world the great goodness of God, not only in spiritual lines, but in temporal lines as well. They shall prevail; for of a truth God is with them (Manuscript 65, 1912).
John Calvin Bible Commentary
Let no fruit grow on thee henceforth. Let us learn from this what is the meaning of the wordcurse, namely, that the tree should be condemned to barrenness; as, on the other hand, Godblesses, when by his voice he bestows fertility. It appears more clearly fromMark, that the fig-tree did not instantly wither, or, at least, that it was not observed by his disciples, until they saw it next day stripped ofleaves. Mark, too, attributes toPeterwhat Matthew attributes equally to all the disciples; but as Christ replies in the plural number, it may naturally be inferred that one put the question in the name of all.
John Calvin Bible Commentary
And he taught daily in the temple. Mark and Luke point out,first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely,the priests and scribes, and all therulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised.Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins.Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.
McArther Bible Commentary
Immediately is a relative term; the tree may have died at once, but Mar 11:14, Mar 11:20 (see notes there) suggested that the withering was not visible until the following day. Jesus' cursing of the tree is a purposeful divine object lesson, not an impetuous act of frustration. Scripture often uses the fig tree as a symbol of Israel (Hos 9:10; Joe 1:7), and the barren fig tree often symbolizes divine judgment on Israel because of her spiritual fruitlessness (see note on Mat 3:8) despite an abundance of spiritual advantages (Jer 8:13; Joe 1:12). Jesus' act therefore illustrates God's judgment against earthly Israel for shameful fruitlessness, exemplified in the rejection of their Messiah. One of Christ's parables teaches a similar lesson (Luk 13:6-9).
Bible Cross References
Isaiah 5:2 Jeremiah 8:13 Matthew 21:20 Mark 11:20 Luke 13:6

Verse 20

Matthew Henry's Concise Bible Commentary
The barren fig-tree cursed.
This cursing of the barren fig-tree represents the state of hypocrites in general, and so teaches us that Christ looks for the power of religion in those who profess it, and the savour of it from those that have the show of it. His just expectations from flourishing professors are often disappointed; he comes to many, seeking fruit, and finds leaves only. A false profession commonly withers in this world, and it is the effect of Christ's curse. The fig-tree that had no fruit, soon lost its leaves. This represents the state of the nation and people of the Jews in particular. Our Lord Jesus found among them nothing but leaves. And after they rejected Christ, blindness and hardness grew upon them, till they were undone, and their place and nation rooted up. The Lord was righteous in it. Let us greatly fear the doom denounced on the barren fig-tree.
EGW SDA Bible Commentary
(Mark 11:12-14). Fruit-bearing Branches
—The Lord was hungry. He represented a people hungering for fruit that they ought to have had, but did not receive from an apparently flourishing fig tree. The spiritual necessities were not supplied to satisfy the people whom Christ had pledged His life to save by His grace and righteousness.When the Lord is with the people who have knowledge and advantages in spiritual enlightenment, and when they impart that which they have received from God, they are fruit-bearing branches. They receive God's rich blessing, and are producers of fruit. As a sure result, in the hand of God and under the influence of the Holy Spirit they are mighty men. Constantly they represent before the world the great goodness of God, not only in spiritual lines, but in temporal lines as well. They shall prevail; for of a truth God is with them (Manuscript 65, 1912).
John Wesley's Bible Commentary
The disciples seeing it - As they went by, the next day.
John Calvin Bible Commentary
And he taught daily in the temple. Mark and Luke point out,first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely,the priests and scribes, and all therulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised.Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins.Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.
Bible Cross References
Matthew 8:10 Matthew 21:19 Matthew 21:21

Verse 21

Matthew Henry's Concise Bible Commentary
The barren fig-tree cursed.
This cursing of the barren fig-tree represents the state of hypocrites in general, and so teaches us that Christ looks for the power of religion in those who profess it, and the savour of it from those that have the show of it. His just expectations from flourishing professors are often disappointed; he comes to many, seeking fruit, and finds leaves only. A false profession commonly withers in this world, and it is the effect of Christ's curse. The fig-tree that had no fruit, soon lost its leaves. This represents the state of the nation and people of the Jews in particular. Our Lord Jesus found among them nothing but leaves. And after they rejected Christ, blindness and hardness grew upon them, till they were undone, and their place and nation rooted up. The Lord was righteous in it. Let us greatly fear the doom denounced on the barren fig-tree.
John Wesley's Bible Commentary
Jesus answering, said, If ye have faith - Whence we may learn, that one great end of our Lord in this miracle was to confirm and increase their faith: another was, to warn them against unfruitfulness. (Matthew 17:20) .
John Calvin Bible Commentary
by the faith of him we have boldness to approach to God with confidence (Ephesians 3:12).This passage shows also that the true test of faith lies inprayer. If it be objected, that those prayers are never heard,that mountains should be thrown into the sea, the answer is easy. Christ does not give a loose rein to the wishes of men, that they should desire any thing at their pleasure, when he placesprayer after the rule of faith;for in this way the Spirit must of necessity hold all our affections by the bridle of the word of God, and bring them into obedience. Christ demands a firm and undoubting confidence of obtaining an answer; and whence does the human mind obtain that confidence but from the word of God? We now see then that Christ promises nothing to his disciples, unless they keep themselves within the limits of the good pleasure of God.
John Calvin Bible Commentary
And he taught daily in the temple. Mark and Luke point out,first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely,the priests and scribes, and all therulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised.Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins.Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.
McArther Bible Commentary
if you have faith and do not doubt. This teaching presupposes that the thing requested is actually God's will (see note on Mat 17:20), since only God-given faith is so doubt-free (cf. Mar 9:24). it will be done. A miracle on such a cosmic scale is precisely what the scribes and Pharisees want Christ to do, but He always declines (see note on Mat 12:38). Here He speaks figuratively about the immeasurable power of God, unleashed in the lives of those with true faith.
Bible Cross References
Matthew 17:20 Matthew 21:20 Mark 11:22 Mark 11:23 Luke 17:6 1 Corinthians 13:2 James 1:6

Verse 22

Matthew Henry's Concise Bible Commentary
The barren fig-tree cursed.
This cursing of the barren fig-tree represents the state of hypocrites in general, and so teaches us that Christ looks for the power of religion in those who profess it, and the savour of it from those that have the show of it. His just expectations from flourishing professors are often disappointed; he comes to many, seeking fruit, and finds leaves only. A false profession commonly withers in this world, and it is the effect of Christ's curse. The fig-tree that had no fruit, soon lost its leaves. This represents the state of the nation and people of the Jews in particular. Our Lord Jesus found among them nothing but leaves. And after they rejected Christ, blindness and hardness grew upon them, till they were undone, and their place and nation rooted up. The Lord was righteous in it. Let us greatly fear the doom denounced on the barren fig-tree.
John Calvin Bible Commentary
And he taught daily in the temple. Mark and Luke point out,first, what was the class of men of which the Church consisted, namely, of the despised multitude; and again, what enemies Christ had, namely,the priests and scribes, and all therulers. Now this is a part of the folly of the cross, that God, passing by the excellence of the world, chooses what is foolish, weak, and despised.Secondly, they relate that those worthy guardians of the Church of God sought an occasion of putting Christ to death, by which their wicked impiety was discovered; for though there had been good grounds for pursuing Christ, yet they had no right to proceed to murder after the manner of robbers, or secretly to hire assassins.Thirdly, they show that the wicked conspiracy of those men was frustrated, because, by the secret purpose of God, Christ was appointed to the death of the cross.
Bible Cross References
Matthew 7:7 1 John 3:22

Verse 23

Matthew Henry's Concise Bible Commentary
Jesus' discourse in the temple.
As our Lord now openly appeared as the Messiah, the chief priests and scribes were much offended, especially because he exposed and removed the abuses they encouraged. Our Lord asked what they thought of John's ministry and baptism. Many are more afraid of the shame of lying than of the sin, and therefore scruple not to speak what they know to be false, as to their own thoughts, affections, and intentions, or their remembering and forgetting. Our Lord refused to answer their inquiry. It is best to shun needless disputes with wicked opposers.
John Wesley's Bible Commentary
When he was come into the temple, the chief priests came - Who thought he violated their right: and the elders of the people - Probably, members of the sanhedrim, to whom that title most properly belonged: which is the more probable, as they were the persons under whose cognizance the late action of Christ, in purging the temple, would naturally fall. These, with the chief priests, seem purposely to have appeared in a considerable company, to give the more weight to what they said, and if need were, to bear a united testimony against him. As he was teaching - Which also they supposed he had no authority to do, being neither priest, nor Levite, nor scribe. Some of the priests (though not as priests) and all the scribes were authorized teachers. By what authority dost thou these things - Publicly teach the people! And drive out those who had our commission to traffic in the outer court? (Luke 20:1) ; (Mark 11:27) .
John Calvin Bible Commentary
prepare the way of the Lord. (Malachi 3:1;Luke 7:27.)In short., he had pointed out Christ with the finger, and had declared him to be the only Son of God. From what source then do the scribes mean that the new authority of Christ should be proved, since it had been fully attested by the preaching of John?We now see that Christ employed no cunning stratagem in order to escape, but fully and perfectly answered the question which had been proposed; for it was impossible to acknowledge that John was a servant of God, without acknowledging that he was Himself the Lord. He did not therefore shelter arrogant men,who without any commission, but out of their own hardihood, take upon themselves a public office; nor did he countenance, by his example, the art of suppressing the truth, as many crafty men falsely plead his authority. I do acknowledge that, if wicked men lay snares for us, we ought not always to reply in the same way, but ought to be prudently on our guard against their malice, yet in such a manner that truth may not be left without a proper defense.Baptism denotes here not only the sign of washing, but the whole ministry ofJohn; for Christ intended to draw out a reply, WasJohn a true and lawful prophet of God, or an impostor? Yet this mode of expression contains a useful doctrine,Is the of John from God, or from men? For hence we infer, that no doctrine and no sacrament ought to be received among the godly, unless it be evident that it has come from God; and that men are not at liberty to make any invention of this nature. The discourse relates toJohn, whom our Lord, in another passage, raises, by a remarkable commendation, above all the prophets, (Luke 7:26, 28.) Yet Christ declares that hisbaptism ought not to be received, unless it had been enjoined by God. What, then, must we say of the pretended sacraments, which men of no authority have foolishly introduced without any command from God? For Christ plainly declares by these words, that the whole government of the Church depends on the will of God in such a manner, that men have no right to introduce any thing from themselves.But they thought within themselves. Here we perceive the impiety of the priests. They do not inquire what is true, nor do they put the question to their own conscience;and they are so base as to choose rather to shuffle than to acknowledge what they know to be true, that their tyranny may not be impaired. In this manner, all wicked men, though they pretend to be desirous of learning, shut the gate of truth, if they feel it to be opposed to their wicked desires. So then Christ does not allow those men to go without a reply, but sends them away ashamed and confounded, and, by bringing forward the testimony ofJohn, sufficiently proves that he is furnished with divine power.
McArther Bible Commentary
these things, i.e., both His public teaching and miracles. They may also have in mind His act of cleansing the temple on the day before (see note on Mat 21:12). And who gave You this authority? They are forced to acknowledge that He has some source of indisputable authority. His miracles are too obvious and too numerous to be fraudulent. Even His teaching is with such force and clarity that it is obvious to all that there is authority in His words (see note on Mat 7:29).
Bible Cross References
Matthew 21:24 Matthew 24:1 Matthew 26:55 Mark 11:27 Luke 20:1

Verse 24

Matthew Henry's Concise Bible Commentary
Jesus' discourse in the temple.
As our Lord now openly appeared as the Messiah, the chief priests and scribes were much offended, especially because he exposed and removed the abuses they encouraged. Our Lord asked what they thought of John's ministry and baptism. Many are more afraid of the shame of lying than of the sin, and therefore scruple not to speak what they know to be false, as to their own thoughts, affections, and intentions, or their remembering and forgetting. Our Lord refused to answer their inquiry. It is best to shun needless disputes with wicked opposers.
John Wesley's Bible Commentary
I will ask you one thing - Who have asked me many: The baptism, that is, the whole ministry of John, was it from heaven or from men? - By what authority did he act and teach? Did man or God give him that authority? Was it not God? But if so, the consequence was clear. For John testified that Jesus was the Christ.
John Calvin Bible Commentary
prepare the way of the Lord. (Malachi 3:1;Luke 7:27.)In short., he had pointed out Christ with the finger, and had declared him to be the only Son of God. From what source then do the scribes mean that the new authority of Christ should be proved, since it had been fully attested by the preaching of John?We now see that Christ employed no cunning stratagem in order to escape, but fully and perfectly answered the question which had been proposed; for it was impossible to acknowledge that John was a servant of God, without acknowledging that he was Himself the Lord. He did not therefore shelter arrogant men,who without any commission, but out of their own hardihood, take upon themselves a public office; nor did he countenance, by his example, the art of suppressing the truth, as many crafty men falsely plead his authority. I do acknowledge that, if wicked men lay snares for us, we ought not always to reply in the same way, but ought to be prudently on our guard against their malice, yet in such a manner that truth may not be left without a proper defense.Baptism denotes here not only the sign of washing, but the whole ministry ofJohn; for Christ intended to draw out a reply, WasJohn a true and lawful prophet of God, or an impostor? Yet this mode of expression contains a useful doctrine,Is the of John from God, or from men? For hence we infer, that no doctrine and no sacrament ought to be received among the godly, unless it be evident that it has come from God; and that men are not at liberty to make any invention of this nature. The discourse relates toJohn, whom our Lord, in another passage, raises, by a remarkable commendation, above all the prophets, (Luke 7:26, 28.) Yet Christ declares that hisbaptism ought not to be received, unless it had been enjoined by God. What, then, must we say of the pretended sacraments, which men of no authority have foolishly introduced without any command from God? For Christ plainly declares by these words, that the whole government of the Church depends on the will of God in such a manner, that men have no right to introduce any thing from themselves.But they thought within themselves. Here we perceive the impiety of the priests. They do not inquire what is true, nor do they put the question to their own conscience;and they are so base as to choose rather to shuffle than to acknowledge what they know to be true, that their tyranny may not be impaired. In this manner, all wicked men, though they pretend to be desirous of learning, shut the gate of truth, if they feel it to be opposed to their wicked desires. So then Christ does not allow those men to go without a reply, but sends them away ashamed and confounded, and, by bringing forward the testimony ofJohn, sufficiently proves that he is furnished with divine power.
Bible Cross References
Proverbs 26:5 Matthew 21:23 Matthew 21:25

Verse 25

Matthew Henry's Concise Bible Commentary
Jesus' discourse in the temple.
As our Lord now openly appeared as the Messiah, the chief priests and scribes were much offended, especially because he exposed and removed the abuses they encouraged. Our Lord asked what they thought of John's ministry and baptism. Many are more afraid of the shame of lying than of the sin, and therefore scruple not to speak what they know to be false, as to their own thoughts, affections, and intentions, or their remembering and forgetting. Our Lord refused to answer their inquiry. It is best to shun needless disputes with wicked opposers.
John Wesley's Bible Commentary
Why did ye not believe him - Testifying this.
John Calvin Bible Commentary
prepare the way of the Lord. (Malachi 3:1;Luke 7:27.)In short., he had pointed out Christ with the finger, and had declared him to be the only Son of God. From what source then do the scribes mean that the new authority of Christ should be proved, since it had been fully attested by the preaching of John?We now see that Christ employed no cunning stratagem in order to escape, but fully and perfectly answered the question which had been proposed; for it was impossible to acknowledge that John was a servant of God, without acknowledging that he was Himself the Lord. He did not therefore shelter arrogant men,who without any commission, but out of their own hardihood, take upon themselves a public office; nor did he countenance, by his example, the art of suppressing the truth, as many crafty men falsely plead his authority. I do acknowledge that, if wicked men lay snares for us, we ought not always to reply in the same way, but ought to be prudently on our guard against their malice, yet in such a manner that truth may not be left without a proper defense.Baptism denotes here not only the sign of washing, but the whole ministry ofJohn; for Christ intended to draw out a reply, WasJohn a true and lawful prophet of God, or an impostor? Yet this mode of expression contains a useful doctrine,Is the of John from God, or from men? For hence we infer, that no doctrine and no sacrament ought to be received among the godly, unless it be evident that it has come from God; and that men are not at liberty to make any invention of this nature. The discourse relates toJohn, whom our Lord, in another passage, raises, by a remarkable commendation, above all the prophets, (Luke 7:26, 28.) Yet Christ declares that hisbaptism ought not to be received, unless it had been enjoined by God. What, then, must we say of the pretended sacraments, which men of no authority have foolishly introduced without any command from God? For Christ plainly declares by these words, that the whole government of the Church depends on the will of God in such a manner, that men have no right to introduce any thing from themselves.But they thought within themselves. Here we perceive the impiety of the priests. They do not inquire what is true, nor do they put the question to their own conscience;and they are so base as to choose rather to shuffle than to acknowledge what they know to be true, that their tyranny may not be impaired. In this manner, all wicked men, though they pretend to be desirous of learning, shut the gate of truth, if they feel it to be opposed to their wicked desires. So then Christ does not allow those men to go without a reply, but sends them away ashamed and confounded, and, by bringing forward the testimony ofJohn, sufficiently proves that he is furnished with divine power.
McArther Bible Commentary
The baptism of John-where was it from? Jesus catches the Jewish leaders in their own trap. They no doubt hope that He will answer by asserting that His authority comes directly from God (as He has many times before-cf. Joh 5:19-23; Joh 10:18). They, then, accuse Him of blasphemy and use the charge as an excuse to kill Him-as they have also attempted to do before (Joh 5:18; Mat 10:31-33). Here, however, Jesus asks a question that places them in an impossible dilemma, because John is widely revered by the people. They cannot affirm John's ministry without condemning themselves. And if they deny John's legitimacy, they fear the response of the people (Mat 21:26). In effect, Jesus exposes their own lack of any authority to examine Him. See note on Luk 20:5.
Bible Cross References
Matthew 16:7 Matthew 21:24 Matthew 21:26 Luke 20:5

Verse 26

Matthew Henry's Concise Bible Commentary
Jesus' discourse in the temple.
As our Lord now openly appeared as the Messiah, the chief priests and scribes were much offended, especially because he exposed and removed the abuses they encouraged. Our Lord asked what they thought of John's ministry and baptism. Many are more afraid of the shame of lying than of the sin, and therefore scruple not to speak what they know to be false, as to their own thoughts, affections, and intentions, or their remembering and forgetting. Our Lord refused to answer their inquiry. It is best to shun needless disputes with wicked opposers.
John Calvin Bible Commentary
prepare the way of the Lord. (Malachi 3:1;Luke 7:27.)In short., he had pointed out Christ with the finger, and had declared him to be the only Son of God. From what source then do the scribes mean that the new authority of Christ should be proved, since it had been fully attested by the preaching of John?We now see that Christ employed no cunning stratagem in order to escape, but fully and perfectly answered the question which had been proposed; for it was impossible to acknowledge that John was a servant of God, without acknowledging that he was Himself the Lord. He did not therefore shelter arrogant men,who without any commission, but out of their own hardihood, take upon themselves a public office; nor did he countenance, by his example, the art of suppressing the truth, as many crafty men falsely plead his authority. I do acknowledge that, if wicked men lay snares for us, we ought not always to reply in the same way, but ought to be prudently on our guard against their malice, yet in such a manner that truth may not be left without a proper defense.Baptism denotes here not only the sign of washing, but the whole ministry ofJohn; for Christ intended to draw out a reply, WasJohn a true and lawful prophet of God, or an impostor? Yet this mode of expression contains a useful doctrine,Is the of John from God, or from men? For hence we infer, that no doctrine and no sacrament ought to be received among the godly, unless it be evident that it has come from God; and that men are not at liberty to make any invention of this nature. The discourse relates toJohn, whom our Lord, in another passage, raises, by a remarkable commendation, above all the prophets, (Luke 7:26, 28.) Yet Christ declares that hisbaptism ought not to be received, unless it had been enjoined by God. What, then, must we say of the pretended sacraments, which men of no authority have foolishly introduced without any command from God? For Christ plainly declares by these words, that the whole government of the Church depends on the will of God in such a manner, that men have no right to introduce any thing from themselves.But they thought within themselves. Here we perceive the impiety of the priests. They do not inquire what is true, nor do they put the question to their own conscience;and they are so base as to choose rather to shuffle than to acknowledge what they know to be true, that their tyranny may not be impaired. In this manner, all wicked men, though they pretend to be desirous of learning, shut the gate of truth, if they feel it to be opposed to their wicked desires. So then Christ does not allow those men to go without a reply, but sends them away ashamed and confounded, and, by bringing forward the testimony ofJohn, sufficiently proves that he is furnished with divine power.
Bible Cross References
Matthew 11:9 Matthew 21:11 Matthew 21:25 Matthew 21:27 Matthew 21:46 Mark 6:20

Verse 27

Matthew Henry's Concise Bible Commentary
Jesus' discourse in the temple.
As our Lord now openly appeared as the Messiah, the chief priests and scribes were much offended, especially because he exposed and removed the abuses they encouraged. Our Lord asked what they thought of John's ministry and baptism. Many are more afraid of the shame of lying than of the sin, and therefore scruple not to speak what they know to be false, as to their own thoughts, affections, and intentions, or their remembering and forgetting. Our Lord refused to answer their inquiry. It is best to shun needless disputes with wicked opposers.
John Wesley's Bible Commentary
Neither tell I you - Not again, in express terms: he had often told them before, and they would not believe him.
John Calvin Bible Commentary
prepare the way of the Lord. (Malachi 3:1;Luke 7:27.)In short., he had pointed out Christ with the finger, and had declared him to be the only Son of God. From what source then do the scribes mean that the new authority of Christ should be proved, since it had been fully attested by the preaching of John?We now see that Christ employed no cunning stratagem in order to escape, but fully and perfectly answered the question which had been proposed; for it was impossible to acknowledge that John was a servant of God, without acknowledging that he was Himself the Lord. He did not therefore shelter arrogant men,who without any commission, but out of their own hardihood, take upon themselves a public office; nor did he countenance, by his example, the art of suppressing the truth, as many crafty men falsely plead his authority. I do acknowledge that, if wicked men lay snares for us, we ought not always to reply in the same way, but ought to be prudently on our guard against their malice, yet in such a manner that truth may not be left without a proper defense.Baptism denotes here not only the sign of washing, but the whole ministry ofJohn; for Christ intended to draw out a reply, WasJohn a true and lawful prophet of God, or an impostor? Yet this mode of expression contains a useful doctrine,Is the of John from God, or from men? For hence we infer, that no doctrine and no sacrament ought to be received among the godly, unless it be evident that it has come from God; and that men are not at liberty to make any invention of this nature. The discourse relates toJohn, whom our Lord, in another passage, raises, by a remarkable commendation, above all the prophets, (Luke 7:26, 28.) Yet Christ declares that hisbaptism ought not to be received, unless it had been enjoined by God. What, then, must we say of the pretended sacraments, which men of no authority have foolishly introduced without any command from God? For Christ plainly declares by these words, that the whole government of the Church depends on the will of God in such a manner, that men have no right to introduce any thing from themselves.But they thought within themselves. Here we perceive the impiety of the priests. They do not inquire what is true, nor do they put the question to their own conscience;and they are so base as to choose rather to shuffle than to acknowledge what they know to be true, that their tyranny may not be impaired. In this manner, all wicked men, though they pretend to be desirous of learning, shut the gate of truth, if they feel it to be opposed to their wicked desires. So then Christ does not allow those men to go without a reply, but sends them away ashamed and confounded, and, by bringing forward the testimony ofJohn, sufficiently proves that he is furnished with divine power.
Bible Cross References
Matthew 21:26 Matthew 21:28

Verse 28

Matthew Henry's Concise Bible Commentary
The parable of the two sons.
Parables which give reproof, speak plainly to the offenders, and judge them out of their own mouths. The parable of the two sons sent to work in the vineyard, is to show that those who knew not John's baptism to be of God, were shamed by those who knew it, and owned it. The whole human race are like children whom the Lord has brought up, but they have rebelled against him, only some are more plausible in their disobedience than others. And it often happens, that the daring rebel is brought to repentance and becomes the Lord's servant, while the formalist grows hardened in pride and enmity.
EGW SDA Bible Commentary
Nothing to Commend
—Christ did not condemn the first son for refusing the command. At the same time He did not commend him. The class who act the part of the son who said, “I will not,” deserve no credit for holding the position they do. This open frankness is not to be commended as a virtue. This openness of character, sanctified by truth and holiness will make bold witnesses for Christ; but used as it is by the sinner it is insulting and defiant, and approaches to blasphemy. Because a man is not a hypocrite he is none the less a sinner. When the appeals of the Holy Spirit come to the heart our only safety lies in responding to them without delay (Manuscript 127, 1899).More Than a Promise Is Needed—The history of Israel as presented in this parable should be studied by all who would practice the teachings of Christ. The vineyard represents the church. The two sons are the two classes of men and women in the world. The Lord calls every member of His church to work in His vineyard. We are to understand our relation to Christ. Christ must abide in our hearts that we may keep before us pure principles, high incentives to moral rectitude. Our work is not merely to promise, but to do. Honesty and integrity must bind us up with God to fulfill His word to the letter. Let those who hear the message God sends today beware, lest they follow the example of the self-exalted Jews. God does not propose to remove from our path everything that creates question or doubt in regard to the working of His servants. He gives ground for faith sufficient to convince the candid, sincere mind; but more evidence than this will never change the inward determination to resist light (Manuscript 127, 1899).
John Calvin Bible Commentary
For John came. AsJohn was a faithful servant of God, whatever he taught Christ ascribes to God himself. It might have been more fully expressed thus: God came pointing outthe way of righteousness by the mouth ofJohn; but asJohn spoke in the name of God, and not as a private individual, he is most properly named instead of God. Now this passage gives no small authority to the preaching of the word, when those persons are said to have been disobedient and rebellious against God, who despised the pious and holy warnings of a teacher whom tie had sent.There are some who give a more ingenious exposition of the word righteousness, and I allow them to enjoy their own opinion; but, for my own part, I think that it means nothing more than thatJohn’s doctrine was pure and right; as if Christ had said, that they had no good reason for rejecting him. When he says thatthe publicans believed, he does not mean that they assented in words, but that they sincerely embraced what they had heard. Hence we infer, that faith does not consist solely in a person’s giving his assent to true doctrine, but that it embraces something greater and loftier, that the hearer, renouncing himself, devotes his life wholly to God. By saying that they were not moved even by such an example, he presents an aggravated view of their malice; for it was an evidence of the lowest depravity, not even to followthe harlots and the publicans.
Bible Cross References
Numbers 10:30 Matthew 20:1 Matthew 21:27 Matthew 21:29 Matthew 21:33

Verse 29

Matthew Henry's Concise Bible Commentary
The parable of the two sons.
Parables which give reproof, speak plainly to the offenders, and judge them out of their own mouths. The parable of the two sons sent to work in the vineyard, is to show that those who knew not John's baptism to be of God, were shamed by those who knew it, and owned it. The whole human race are like children whom the Lord has brought up, but they have rebelled against him, only some are more plausible in their disobedience than others. And it often happens, that the daring rebel is brought to repentance and becomes the Lord's servant, while the formalist grows hardened in pride and enmity.
EGW SDA Bible Commentary
Nothing to Commend
—Christ did not condemn the first son for refusing the command. At the same time He did not commend him. The class who act the part of the son who said, “I will not,” deserve no credit for holding the position they do. This open frankness is not to be commended as a virtue. This openness of character, sanctified by truth and holiness will make bold witnesses for Christ; but used as it is by the sinner it is insulting and defiant, and approaches to blasphemy. Because a man is not a hypocrite he is none the less a sinner. When the appeals of the Holy Spirit come to the heart our only safety lies in responding to them without delay (Manuscript 127, 1899).More Than a Promise Is Needed—The history of Israel as presented in this parable should be studied by all who would practice the teachings of Christ. The vineyard represents the church. The two sons are the two classes of men and women in the world. The Lord calls every member of His church to work in His vineyard. We are to understand our relation to Christ. Christ must abide in our hearts that we may keep before us pure principles, high incentives to moral rectitude. Our work is not merely to promise, but to do. Honesty and integrity must bind us up with God to fulfill His word to the letter. Let those who hear the message God sends today beware, lest they follow the example of the self-exalted Jews. God does not propose to remove from our path everything that creates question or doubt in regard to the working of His servants. He gives ground for faith sufficient to convince the candid, sincere mind; but more evidence than this will never change the inward determination to resist light (Manuscript 127, 1899).
John Calvin Bible Commentary
For John came. AsJohn was a faithful servant of God, whatever he taught Christ ascribes to God himself. It might have been more fully expressed thus: God came pointing outthe way of righteousness by the mouth ofJohn; but asJohn spoke in the name of God, and not as a private individual, he is most properly named instead of God. Now this passage gives no small authority to the preaching of the word, when those persons are said to have been disobedient and rebellious against God, who despised the pious and holy warnings of a teacher whom tie had sent.There are some who give a more ingenious exposition of the word righteousness, and I allow them to enjoy their own opinion; but, for my own part, I think that it means nothing more than thatJohn’s doctrine was pure and right; as if Christ had said, that they had no good reason for rejecting him. When he says thatthe publicans believed, he does not mean that they assented in words, but that they sincerely embraced what they had heard. Hence we infer, that faith does not consist solely in a person’s giving his assent to true doctrine, but that it embraces something greater and loftier, that the hearer, renouncing himself, devotes his life wholly to God. By saying that they were not moved even by such an example, he presents an aggravated view of their malice; for it was an evidence of the lowest depravity, not even to followthe harlots and the publicans.
Bible Cross References
Numbers 10:30 Matthew 21:28 Matthew 21:30

Verse 30

Matthew Henry's Concise Bible Commentary
The parable of the two sons.
Parables which give reproof, speak plainly to the offenders, and judge them out of their own mouths. The parable of the two sons sent to work in the vineyard, is to show that those who knew not John's baptism to be of God, were shamed by those who knew it, and owned it. The whole human race are like children whom the Lord has brought up, but they have rebelled against him, only some are more plausible in their disobedience than others. And it often happens, that the daring rebel is brought to repentance and becomes the Lord's servant, while the formalist grows hardened in pride and enmity.
EGW SDA Bible Commentary
Nothing to Commend
—Christ did not condemn the first son for refusing the command. At the same time He did not commend him. The class who act the part of the son who said, “I will not,” deserve no credit for holding the position they do. This open frankness is not to be commended as a virtue. This openness of character, sanctified by truth and holiness will make bold witnesses for Christ; but used as it is by the sinner it is insulting and defiant, and approaches to blasphemy. Because a man is not a hypocrite he is none the less a sinner. When the appeals of the Holy Spirit come to the heart our only safety lies in responding to them without delay (Manuscript 127, 1899).More Than a Promise Is Needed—The history of Israel as presented in this parable should be studied by all who would practice the teachings of Christ. The vineyard represents the church. The two sons are the two classes of men and women in the world. The Lord calls every member of His church to work in His vineyard. We are to understand our relation to Christ. Christ must abide in our hearts that we may keep before us pure principles, high incentives to moral rectitude. Our work is not merely to promise, but to do. Honesty and integrity must bind us up with God to fulfill His word to the letter. Let those who hear the message God sends today beware, lest they follow the example of the self-exalted Jews. God does not propose to remove from our path everything that creates question or doubt in regard to the working of His servants. He gives ground for faith sufficient to convince the candid, sincere mind; but more evidence than this will never change the inward determination to resist light (Manuscript 127, 1899).
John Wesley's Bible Commentary
He answered, I go, sir: but went not - Just so did the scribes and Pharisees: they professed the greatest readiness and zeal in the service of God: but it was bare profession, contradicted by all their actions.
John Calvin Bible Commentary
I, Sir.This phrase is borrowed from the Hebrew language; for, when the Hebrews wish to offer their services, and to declare that they are ready to obey, they speak in this manner, “Here I am, Sir,” It is a laudable virtue in itself, as soon as God has spoken, to yield to Him ready and cheerful obedience; and Christ does not here give the commendation to slowness. But as both are improper—to delay before doing your duty, and to promise what you do not perform—Christ shows that this hypocrisy is less to be endured than the fierceness which, in process of time, is subdued.
John Calvin Bible Commentary
For John came. AsJohn was a faithful servant of God, whatever he taught Christ ascribes to God himself. It might have been more fully expressed thus: God came pointing outthe way of righteousness by the mouth ofJohn; but asJohn spoke in the name of God, and not as a private individual, he is most properly named instead of God. Now this passage gives no small authority to the preaching of the word, when those persons are said to have been disobedient and rebellious against God, who despised the pious and holy warnings of a teacher whom tie had sent.There are some who give a more ingenious exposition of the word righteousness, and I allow them to enjoy their own opinion; but, for my own part, I think that it means nothing more than thatJohn’s doctrine was pure and right; as if Christ had said, that they had no good reason for rejecting him. When he says thatthe publicans believed, he does not mean that they assented in words, but that they sincerely embraced what they had heard. Hence we infer, that faith does not consist solely in a person’s giving his assent to true doctrine, but that it embraces something greater and loftier, that the hearer, renouncing himself, devotes his life wholly to God. By saying that they were not moved even by such an example, he presents an aggravated view of their malice; for it was an evidence of the lowest depravity, not even to followthe harlots and the publicans.
Bible Cross References
Matthew 21:29 Matthew 21:31

Verse 31

Matthew Henry's Concise Bible Commentary
The parable of the two sons.
Parables which give reproof, speak plainly to the offenders, and judge them out of their own mouths. The parable of the two sons sent to work in the vineyard, is to show that those who knew not John's baptism to be of God, were shamed by those who knew it, and owned it. The whole human race are like children whom the Lord has brought up, but they have rebelled against him, only some are more plausible in their disobedience than others. And it often happens, that the daring rebel is brought to repentance and becomes the Lord's servant, while the formalist grows hardened in pride and enmity.
EGW SDA Bible Commentary
Nothing to Commend
—Christ did not condemn the first son for refusing the command. At the same time He did not commend him. The class who act the part of the son who said, “I will not,” deserve no credit for holding the position they do. This open frankness is not to be commended as a virtue. This openness of character, sanctified by truth and holiness will make bold witnesses for Christ; but used as it is by the sinner it is insulting and defiant, and approaches to blasphemy. Because a man is not a hypocrite he is none the less a sinner. When the appeals of the Holy Spirit come to the heart our only safety lies in responding to them without delay (Manuscript 127, 1899).More Than a Promise Is Needed—The history of Israel as presented in this parable should be studied by all who would practice the teachings of Christ. The vineyard represents the church. The two sons are the two classes of men and women in the world. The Lord calls every member of His church to work in His vineyard. We are to understand our relation to Christ. Christ must abide in our hearts that we may keep before us pure principles, high incentives to moral rectitude. Our work is not merely to promise, but to do. Honesty and integrity must bind us up with God to fulfill His word to the letter. Let those who hear the message God sends today beware, lest they follow the example of the self-exalted Jews. God does not propose to remove from our path everything that creates question or doubt in regard to the working of His servants. He gives ground for faith sufficient to convince the candid, sincere mind; but more evidence than this will never change the inward determination to resist light (Manuscript 127, 1899).
John Calvin Bible Commentary
For John came. AsJohn was a faithful servant of God, whatever he taught Christ ascribes to God himself. It might have been more fully expressed thus: God came pointing outthe way of righteousness by the mouth ofJohn; but asJohn spoke in the name of God, and not as a private individual, he is most properly named instead of God. Now this passage gives no small authority to the preaching of the word, when those persons are said to have been disobedient and rebellious against God, who despised the pious and holy warnings of a teacher whom tie had sent.There are some who give a more ingenious exposition of the word righteousness, and I allow them to enjoy their own opinion; but, for my own part, I think that it means nothing more than thatJohn’s doctrine was pure and right; as if Christ had said, that they had no good reason for rejecting him. When he says thatthe publicans believed, he does not mean that they assented in words, but that they sincerely embraced what they had heard. Hence we infer, that faith does not consist solely in a person’s giving his assent to true doctrine, but that it embraces something greater and loftier, that the hearer, renouncing himself, devotes his life wholly to God. By saying that they were not moved even by such an example, he presents an aggravated view of their malice; for it was an evidence of the lowest depravity, not even to followthe harlots and the publicans.
McArther Bible Commentary
Which of the two did the will of his father? Jesus forces the Jewish leaders to testify against themselves. The point of the parable is that doing is more important than saying (cf. Mat 7:21-27; Jas 1:22). They have to acknowledge this; yet, in doing so, they condemn themselves. The idea that repentant tax collectors and harlots would enter the kingdom before outwardly religious hypocrites is a recurring theme in His ministry (see note on Mat 5:20) that infuriates the Jewish leaders.
Bible Cross References
Matthew 5:46 Matthew 21:30 Luke 7:29 Luke 7:37 John 3:3 John 3:5

Verse 32

Matthew Henry's Concise Bible Commentary
The parable of the two sons.
Parables which give reproof, speak plainly to the offenders, and judge them out of their own mouths. The parable of the two sons sent to work in the vineyard, is to show that those who knew not John's baptism to be of God, were shamed by those who knew it, and owned it. The whole human race are like children whom the Lord has brought up, but they have rebelled against him, only some are more plausible in their disobedience than others. And it often happens, that the daring rebel is brought to repentance and becomes the Lord's servant, while the formalist grows hardened in pride and enmity.
John Wesley's Bible Commentary
John came in a way of righteousness - Walking in it, as well as teaching it. The publicans and harlots - The most notorious sinners were reformed, though at first they said, I will not. And ye seeing the amazing change which was wrought in them, though at first ye said, I go, sir, repented not afterward - Were no more convinced than before. O how is this scripture fulfilled at this day!
John Calvin Bible Commentary
For John came. AsJohn was a faithful servant of God, whatever he taught Christ ascribes to God himself. It might have been more fully expressed thus: God came pointing outthe way of righteousness by the mouth ofJohn; but asJohn spoke in the name of God, and not as a private individual, he is most properly named instead of God. Now this passage gives no small authority to the preaching of the word, when those persons are said to have been disobedient and rebellious against God, who despised the pious and holy warnings of a teacher whom tie had sent.There are some who give a more ingenious exposition of the word righteousness, and I allow them to enjoy their own opinion; but, for my own part, I think that it means nothing more than thatJohn’s doctrine was pure and right; as if Christ had said, that they had no good reason for rejecting him. When he says thatthe publicans believed, he does not mean that they assented in words, but that they sincerely embraced what they had heard. Hence we infer, that faith does not consist solely in a person’s giving his assent to true doctrine, but that it embraces something greater and loftier, that the hearer, renouncing himself, devotes his life wholly to God. By saying that they were not moved even by such an example, he presents an aggravated view of their malice; for it was an evidence of the lowest depravity, not even to followthe harlots and the publicans.
McArther Bible Commentary
the way of righteousness. I.e., the repentance and faith that results in the imputation of God's righteousness (see note on Rom 3:21). tax collectors and harlots. See notes on Mat 5:46; Mat 9:9; Mar 2:15. The pariahs of Jewish society, most publicly despised by the chief priests and elders, had found salvation while the self-righteous leaders had not. Cf. Rom 10:3.
Bible Cross References
Matthew 5:46 Matthew 21:31 Luke 3:12 Luke 7:29

Verse 33

Matthew Henry's Concise Bible Commentary
The parable of the wicked husbandmen.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
John Wesley's Bible Commentary
A certain householder planted a vineyard - God planted the Church in Canaan; and hedged it round about - First with the law, then with his peculiar providence: and digged a wine press - Perhaps it may mean Jerusalem: and built a tower - The temple: and went into a far country - That is, left the keepers of his vineyard, in some measure, to behave as they should see good. (Mark 12:1) ; (Luke 20:9) .
John Calvin Bible Commentary
They knew that he spoke of them. The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.
McArther Bible Commentary
a vineyard … a winepress. See Isa 5:2. Jesus is clearly alluding to this OT passage, which would have been familiar to the Jewish leaders. The vineyard is a common symbol for the Jewish nation in Scripture. Here the landowner, representing God, develops the vineyard with great care, then leases it to vinedressers, representing the Jewish leaders.
Bible Cross References
Song of Solomon 8:11 Isaiah 5:1 Isaiah 5:2 Matthew 20:1 Matthew 21:28 Matthew 25:14 Matthew 25:15 Mark 12:1 Luke 20:9 John 15:1

Verse 34

Matthew Henry's Concise Bible Commentary
The parable of the wicked husbandmen.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
John Wesley's Bible Commentary
He sent his servants - His extraordinary messengers, the prophets: to the husbandmen - The ordinary preachers or ministers of the Jews.
John Calvin Bible Commentary
They knew that he spoke of them. The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.
McArther Bible Commentary
his servants. I.e., the OT prophets.
Bible Cross References
Matthew 21:35 Matthew 21:38 Matthew 21:40 Matthew 21:41 Matthew 22:3 Mark 12:1 Mark 12:2 Mark 12:7 Mark 12:9 Luke 20:9 Luke 20:10 Luke 20:14 Luke 20:16

Verse 35

Matthew Henry's Concise Bible Commentary
The parable of the wicked husbandmen.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
John Calvin Bible Commentary
And wounded one, and killed another. Here Mark andLuke differ a little fromMatthew;for while Matthew mentions many servants, all of whom were ill-treated and insulted, and says thatafterwards other servants were sent more numerous than the first, Mark and Luke mention but one at a time, as if theservants had been sent, not two or three together, but one after another. But though all the three Evangelists have the same object in view, namely, to show that the Jews will dare to act towards the Son in the same manner as they have repeatedly done towards the prophets, Matthew explains the matter more at large, namely, that God, by sending a multitude of prophets, contended with the malice of the priests.Hence it appears how obstinate their malice was, for the correction of which no remedies were of any avail.
John Calvin Bible Commentary
They knew that he spoke of them. The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.
McArther Bible Commentary
beat one, killed one, and stoned another. Matthew often blends and simplifies details (see notes on Mat 21:19; Mat 8:28; Mat 20:30). From Mark's account, we learn that in Jesus' telling of this story, three different servants came individually. The tenants "beat" the first one, "stoned" the second, and "killed" the third (Mar 12:2-5). This behavior corresponds to the Jewish rulers' treatment of many of the OT prophets (1Ki 22:24; 2Ch 24:20-21; 2Ch 36:15-16; Neh 9:26; Jer 2:30).
Bible Cross References
Jeremiah 26:8 Jeremiah 37:15 Matthew 21:34 Matthew 21:36

Verse 36

Matthew Henry's Concise Bible Commentary
The parable of the wicked husbandmen.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
John Calvin Bible Commentary
They knew that he spoke of them. The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.
Bible Cross References
Jeremiah 26:8 Matthew 21:35 Matthew 21:37 Matthew 22:4

Verse 37

Matthew Henry's Concise Bible Commentary
The parable of the wicked husbandmen.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
John Calvin Bible Commentary
They will reverence my son. Strictly speaking, indeed, this thought does not apply to God; for He knew what would happen, and was not deceived by the expectation of a more agreeable result; but it is customary,especially in parables, to ascribe to Him human feelings. And yet this was not added without reason; for Christ intended to represent, as in a mirror, how deplorable their impiety was, of which it was too certain a proof, that they rose in diabolical rage against the Son of God, who had come to bring them back to a sound mind.As they had formerly, as far as lay in their power, driven God from his inheritance by the cruel murder of the prophets, so it was the crowning point of all their crimes toslay the Son, that they might reign, as in a house which wanted an heir. Certainly the chief reason why the priests raged against Christ was, that, they might not lose their tyranny, which might be said to be their prey;for he it is by whom God chooses to govern, and to whom He has given all authority.The Evangelists differ also a little in the conclusion. For Matthew relates that he drew from them the confession, by which they condemned themselves; while Mark says simply that Christ declared what punishment must await servants so unprincipled and wicked. Luke differs, at first sight, more openly, by saying that they turned away with horror from the punishment which Christ had threatened. But if we examine the meaning more closely, there is no contradiction; for, in regard to the punishment which such servants deserved, there can be no doubt that they agreed with Christ, but when they perceived that both the crime and the punishment were made to apply to themselves, they deprecated that application.
John Calvin Bible Commentary
They knew that he spoke of them. The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.
McArther Bible Commentary
my son. This person represents the Lord Jesus Christ, whom they kill (Mat 21:38-39) and, thereby, incur divine judgment (Mat 21:41).
Bible Cross References
Matthew 21:36 Matthew 21:38

Verse 38

Matthew Henry's Concise Bible Commentary
The parable of the wicked husbandmen.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
John Calvin Bible Commentary
They knew that he spoke of them. The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.
Bible Cross References
2 Samuel 14:7 Matthew 21:34 Matthew 21:37 Matthew 21:39

Verse 39

Matthew Henry's Concise Bible Commentary
The parable of the wicked husbandmen.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
John Calvin Bible Commentary
They knew that he spoke of them. The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.
Bible Cross References
Matthew 21:38 Matthew 21:40

Verse 40

Matthew Henry's Concise Bible Commentary
The parable of the wicked husbandmen.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
John Calvin Bible Commentary
They knew that he spoke of them. The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.
Bible Cross References
Isaiah 5:3 Matthew 21:34 Matthew 21:39 Matthew 21:41

Verse 41

Matthew Henry's Concise Bible Commentary
The parable of the wicked husbandmen.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
John Wesley's Bible Commentary
They say - Perhaps some of the by - standers, not the chief priests or Pharisees; who, as St. Luke relates, said, God forbid, (Luke 20:16) .
John Calvin Bible Commentary
They knew that he spoke of them. The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.
McArther Bible Commentary
lease his vineyard to other vinedressers. Again, the Jewish leaders pronounce their own judgment (see note on Mat 21:31). Their verdict against the evil vinedressers is also Christ's judgment against them (Mat 21:43). The kingdom and all the spiritual advantages given to Israel will now be given to "other vinedressers," symbolizing the church (Mat 21:43), which consists primarily of Gentiles (cf. Rom 11:11).
Bible Cross References
Matthew 8:11 Matthew 21:34 Matthew 21:40 Luke 20:16 Acts 13:46 Acts 18:6 Acts 28:28

Verse 42

Matthew Henry's Concise Bible Commentary
The parable of the wicked husbandmen.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
John Wesley's Bible Commentary
The builders - The scribes and priests, whose office it was to build up the Church. Is become the head of the corner - Or the chief corner stone: he is become the foundation of the Church, on which the whole building rests, and is the principal corner stone, for uniting the Gentiles to it, as the chief corner stone of a house supports and links its two sides together. (Psalms 118:22) .
John Calvin Bible Commentary
Lo, I lay in Zion a foundation-stone, a precious and elect stone, against which both houses of Israel shall stumble! (Isaiah 28:16.)The same mode of expression frequently occurs in the New Testament.The amount of it therefore is, that the kingdom of God will be founded on a stone, whichthe builders themselves willreject as unsuitable and useless; and the meaning is, that the Messiah, who is the foundation of the safety of the Church, will not be chosen by the ordinary suffrages of men, but that, when God shall miraculously raise him up by a secret and unknown power, the rulers, to whom has been committed the care of thebuilding, will oppose and persecute him. There are two things here which we ought to consider. First, that we may not be perplexed by the wicked attempts of men, who rise up to hinder the reign of Christ, God has warned us beforehand that this will happen. Secondly, whatever may be the contrivances of men, God has at the same time declared, that in setting up the kingdom of Christ, His power will be victorious. Both ought to be carefully observed by us. It appears to be monstrous that the Author of salvation should be rejected, not by strangers, but by those who belonged to his own household, — not by the ignorant multitude, but by the rulers themselves, who hold the government of the Church. Against such strange madness of men our faith ought to be fortified, that it may not give way through the novelty of the occurrence. We now perceive how useful that prediction is, which relieves godly minds from the terror that would otherwise be produced by the mournful spectacle. For nothing is more unreasonable than that the members should rise up against the head, thevine-dressers against theproprietor, the counselors against their king, and that thebuilders shouldreject the foundation of the building.That stone is made the head of the corner. Still more emphatic is this clause, in which God declares that the wicked, by rejecting Christ, will avail nothing, but that his rank will remain unimpaired. The design of it is, that believers, relying on that promise, may safely look down with contempt and derision on the wicked pride of men; for when they have made all their contrivances, Christ will still, ill opposition to their wishes, retain the place which the Father has appointed to him. How fiercely soever he may be assailed by those who appear to possess honor and dignity, he will nevertheless remain in his own rank, and will abate nothing on account of their wicked contempt. In short, the authority of God will prevail, that he may be theelect andprecious stone, which supports the Church of God, his kingdom and temple. Thestone is said to be madethe head of the corner, not that he is only a part of the building, (since it is evident from other passages that the Church is entirely founded on Him alone,) but the prophet merely intended to state that he will be the chief support of the building. Some go into ingenious arguments about the wordcorner, that Christ is placed inthe corner, because he unites two separate walls, the Gentiles and Jews. But in my opinion, David meant nothing more than thatthe corner-stone supports the chief weight of the building.It may now be asked, How does the Spirit call those men builders, who are so strongly bent on the ruin and destruction of the temple of God? For Paul boasts of having been an honestbuilder, because he founded the Church on Christ alone, (1 Corinthians 3:10, 11.) The answer is easy. Though they are unfaithful in the execution of the office committed to them, yet he gives them this title with respect to their calling. Thus the nameprophet is often given to deceivers, and those who devour the flock like wolves are calledpastors. And so far is this from conferring honor on them, that it renders them detestable, when they utterly overthrow the temple of God, which they were appointed tobuild. Hence we draw a useful warning, that the lawful calling does not prevent those who ought to have been the ministers of Christ from being sometimes his base and wicked enemies. The legal priesthood had certainly been appointed by God, and the Lord had bestowed on the Levites permission to govern the Church. Did they therefore discharge their office faithfully? or ought the godly to have obeyed them by renouncing Christ?Let the Pope now go with his mitered bishops, and let them boast that they ought to be believed in all things, because they occupy the place of pastors. Even granting that they were lawfully called to the government of the Church, yet they have no right to claim any thing more than to hold the title of prelates of the Church. But even the title of calling does not belong to them; for, in order to raise them to that tyranny, it would be necessary that the whole order of the Church should be overturned. And even though they might justly claim ordinary jurisdiction, yet, if they overturn the sacred house of God, it is only in name that they must be reckoned builders. Nor does it always happen that Christ is rejected by those who are entrusted with the government of the Church; for not only were there many godly priests under the Law, but also, under the reign of Christ, there are some pastors who labor diligently and honestly inbuilding the Church; but as it was necessary that this prediction should be fulfilled, thatthe builders shouldreject the stone, wisdom must be exercised in distinguishing between them. And the Holy Spirit has expressly warned us, that none may be mistaken as to an empty title or the dignity of calling.This has been done by the Lord, As it is a matter too far removed from the ordinary judgment of men, that the pastors of the Church should themselvesreject the Son of God from being their Prince, the prophet refers it to the secret purpose of God, which, though we cannot comprehend it by our senses, we ought to contemplate and admire. Let us therefore understand, that this cuts short every question, and that every man is expressly forbidden to judge and measure the nature of Christ’s kingdom by the reason of the flesh; for what folly is it to wish to subject to the capacity of our mind a miracle which the prophet exhorts us to adore? Will you then receive nothing but what appears to yourself to be probable, in reference to the kingdom of Christ, the commencement of which the Holy Spirit declares to be a mystery worthy of the highest admiration, because it is concealed from the eyes of men? So then, whenever the question relates to the origin, restoration, condition, and the whole safety of the Church, we must not consult our senses,but must honor the power of God by admiring his hidden work.There is also an implied contrast between God and men; for not only are we commanded to embrace the wonderful method of governing the Church, because it is the work of God, but we are likewise withdrawn from a foolish reverence for men, which frequently obscures the glow of God; as if the prophet had said, that however magnificent may be the titles which men bear, it is wicked in any man to oppose them to God.This furnishes a refutation of the diabolical wickedness of the Papists, who do not scruple to prefer to the word of God a decision of their pretended Church. For on what does the authority of the word of God depend, according to them, but on the opinion of men, so that no more power is left to God than what the Church is pleased to allow him? Far otherwise does the Spirit instruct us by this passage namely, that as soon as the majesty of God appears, the whole world ought to be silent.
John Calvin Bible Commentary
They knew that he spoke of them. The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.
McArther Bible Commentary
The stone … rejected refers to Jesus' crucifixion, and the restoration of "the chief cornerstone" anticipates His resurrection. the chief cornerstone. To the superficial eye, this quotation from Psa 118:22-23 is irrelevant to the parable that precedes it. But it is taken from a messianic psalm. Jesus cites it to suggest that the Son who was killed and thrown out of the vineyard is also the "chief cornerstone" in God's redemptive plan.
Bible Cross References
Psalm 118:22 Isaiah 28:16 Matthew 21:43 Mark 12:10 Luke 20:17 Acts 4:11 Romans 9:33 1 Peter 2:7

Verse 43

Matthew Henry's Concise Bible Commentary
The parable of the wicked husbandmen.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
John Wesley's Bible Commentary
Therefore - Because ye reject this corner stone. The kingdom of God - That is, the Gospel.
John Calvin Bible Commentary
for if he spared not the natural branches, (Romans 11:21,)what will he do with those which were engrafted? The Jews thought that the kingdom of God dwelt among them by hereditary right, and therefore they adhered obstinately to their vices. We have unexpectedly come into their room contrary to nature, and therefore much less is the kingdom of God bound to us, if it be not rooted in true godliness. Now as our minds ought to be struck with terror by the threatening of Christ, that those who have profaned the kingdom of God will be deprived of it, so the perpetuity of that kingdom, which is here described, may afford comfort to all the godly. For by these words Christ assures us that, though the ungodly destroyed the worship of God among themselves, they would never cause the name of Christ to be abolished, or true religion to perish; for God, in whose hand are all the ends of the earth, will find elsewhere a dwelling and habitation for his kingdom. We ought also to learn from this passage, that the Gospel is not preached in order that it may lie barren and inoperative, but that it may yield fruit.
John Calvin Bible Commentary
They knew that he spoke of them. The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.
McArther Bible Commentary
a nation bearing the fruits of it refers to the church. See note on verse Mat 21:41. Peter speaks of the church as "a holy nation" (1Pe 2:9).
Bible Cross References
Matthew 21:42 Matthew 21:44

Verse 44

Matthew Henry's Concise Bible Commentary
The parable of the wicked husbandmen.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
John Wesley's Bible Commentary
Whosoever shall fall on this stone shall be broken - Stumblers at Christ shall even then receive much hurt. He is said to fall on this stone, who hears the Gospel and does not believe. But on whomsoever it shall fall - In vengeance, it will utterly destroy him. It will fall on every unbeliever, when Christ cometh in the clouds of heaven. (Luke 20:18) .
John Calvin Bible Commentary
And he who shall fall on this stone. Christ confirms more fully the former statement, that he suffers no loss or diminution when he is rejected by the wicked, because, though their obstinacy were like a stone or like iron, yet by his own hardness he will break them, and therefore he will be the more highly glorified in their destruction. He perceived in the Jews an astonishing obstinacy, and therefore it was necessary that this kind of punishment should be described to them in an alarming manner, that they might not flatter themselves, while they thus dashed against him. This doctrine partly instructs us to give ourselves up gently, with a mild and tractable heart, to the dominion of Christ, and partly fortifies us against the obstinacy and furious attacks of the wicked, for whom there awaits a dreadful end.Those persons are said to fall upon Christ, who rush forward to destroy him; not that they occupy a more elevated position than he does, but because their madness carries them so far, that they endeavor to attack Christ as if he were below them. But Christ tells them that all that they will gain by it is, that by the very conflict they will bebroken. But when they have thus proudly exalted themselves, he tells them that another thing will happen, which is, that they will bebruised under thestone, against which they so insolently dashed themselves.
John Calvin Bible Commentary
They knew that he spoke of them. The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.
McArther Bible Commentary
this stone. Christ is "a stone of stumbling and a rock of offense" to unbelievers (Isa 8:14; 1Pe 2:9). And the prophet Daniel pictures Him as a great stone "cut out of the mountain without hands," which falls on the kingdoms of the world and crushes them (Dan 2:44-45). Whether a ceramic vessel "falls on" a rock or the rock "falls" on the vessel, the result is the same. The saying suggests that both enmity and apathy are wrong responses to Christ, and those guilty of either are in danger of judgment.
Bible Cross References
Isaiah 8:14 Isaiah 8:15 Isaiah 28:13 Zechariah 12:3 Matthew 21:43 Matthew 21:45 Luke 2:34 Luke 20:18

Verse 45

Matthew Henry's Concise Bible Commentary
The parable of the wicked husbandmen.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
John Calvin Bible Commentary
They knew that he spoke of them. The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.
McArther Bible Commentary
they perceived that He was speaking of them. By evoking so much familiar messianic imagery (Mat 21:42-44), Christ makes His meaning inescapable to the chief priests and Pharisees.
Bible Cross References
Matthew 13:3 Matthew 21:44 Matthew 21:46

Verse 46

Matthew Henry's Concise Bible Commentary
The parable of the wicked husbandmen.
This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
John Calvin Bible Commentary
They knew that he spoke of them. The Evangelists show how little success Christ had, that we may not wonder if the doctrine of the Gospel does not bring all men, in the present day, to yield obedience to God. Let us also learn that it is impossible but that the rage of ungodly men will be more and more inflamed by threatenings; for as God seals his word on our hearts, so also it is a hot iron to wound bad consciences, in consequence of which their ungodliness is the more inflamed. We ought therefore to pray that he would subdue us to voluntary fear, lest the mere knowledge of his vengeance should exasperate us the more. When they are restrained solely by the dread of the people from laying their hands on Christ, let us learn that God had laid a bridle on them; from which also arises a very delightful consolation to believers, when they learn that God protects them, and constantly enables them to escape from the jaws of death.
Bible Cross References
Matthew 21:11 Matthew 21:26 Matthew 21:45 Matthew 22:1 Mark 11:18 John 7:30