September 30, 2025
Big Book Idea
Written to the Jews, and full of sermons, Matthew presents Jesus as king and shows us he came to fulfill the law.
Now when they drew near to Jerusalem and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, saying to them, "Go into the village in front of you, and immediately you will find a donkey tied, and a colt with her. Untie them and bring them to me. If anyone says anything to you, you shall say, 'The Lord needs them,' and he will send them at once."
1 For the kingdom of heaven is like a master of a house who went out early in the morning to hire laborers for his vineyard. 2 After agreeing with the laborers for a denarius 1 20:2 A denarius was a day's wage for a laborer a day, he sent them into his vineyard. 3 And going out about the third hour he saw others standing idle in the marketplace, 4 and to them he said, ‘You go into the vineyard too, and whatever is right I will give you.’ 5 So they went. Going out again about the sixth hour and the ninth hour, he did the same. 6 And about the eleventh hour he went out and found others standing. And he said to them, ‘Why do you stand here idle all day?’ 7 They said to him, ‘Because no one has hired us.’ He said to them, ‘You go into the vineyard too.’ 8 And when evening came, the owner of the vineyard said to his foreman, ‘Call the laborers and pay them their wages, beginning with the last, up to the first.’ 9 And when those hired about the eleventh hour came, each of them received a denarius. 10 Now when those hired first came, they thought they would receive more, but each of them also received a denarius. 11 And on receiving it they grumbled at the master of the house, 12 saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ 13 But he replied to one of them, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? 14 Take what belongs to you and go. I choose to give to this last worker as I give to you. 15 Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?’ 2 20:15 Or is your eye bad because I am good? 16 So the last will be first, and the first last.”
17 And as Jesus was going up to Jerusalem, he took the twelve disciples aside, and on the way he said to them, 18 “See, we are going up to Jerusalem. And the Son of Man will be delivered over to the chief priests and scribes, and they will condemn him to death 19 and deliver him over to the Gentiles to be mocked and flogged and crucified, and he will be raised on the third day.”
20 Then the mother of the sons of Zebedee came up to him with her sons, and kneeling before him she asked him for something. 21 And he said to her, “What do you want?” She said to him, “Say that these two sons of mine are to sit, one at your right hand and one at your left, in your kingdom.” 22 Jesus answered, “You do not know what you are asking. Are you able to drink the cup that I am to drink?” They said to him, “We are able.” 23 He said to them, “You will drink my cup, but to sit at my right hand and at my left is not mine to grant, but it is for those for whom it has been prepared by my Father.” 24 And when the ten heard it, they were indignant at the two brothers. 25 But Jesus called them to him and said, “You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 26 It shall not be so among you. But whoever would be great among you must be your servant, 3 20:26 Greek diakonos 27 and whoever would be first among you must be your slave, 4 20:27 Or bondservant, or servant (for the contextual rendering of the Greek word doulos, see Preface) 28 even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”
29 And as they went out of Jericho, a great crowd followed him. 30 And behold, there were two blind men sitting by the roadside, and when they heard that Jesus was passing by, they cried out, “Lord, 5 20:30 Some manuscripts omit Lord have mercy on us, Son of David!” 31 The crowd rebuked them, telling them to be silent, but they cried out all the more, “Lord, have mercy on us, Son of David!” 32 And stopping, Jesus called them and said, “What do you want me to do for you?” 33 They said to him, “Lord, let our eyes be opened.” 34 And Jesus in pity touched their eyes, and immediately they recovered their sight and followed him.
1 Now when they drew near to Jerusalem and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, 2 saying to them, “Go into the village in front of you, and immediately you will find a donkey tied, and a colt with her. Untie them and bring them to me. 3 If anyone says anything to you, you shall say, ‘The Lord needs them,’ and he will send them at once.” 4 This took place to fulfill what was spoken by the prophet, saying,
5
“Say to the daughter of Zion,
‘Behold, your king is coming to you,
humble, and mounted on a donkey,
on a colt,
6
21:5
Or donkey, and on a colt
the foal of a beast of burden.’”
6 The disciples went and did as Jesus had directed them. 7 They brought the donkey and the colt and put on them their cloaks, and he sat on them. 8 Most of the crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. 9 And the crowds that went before him and that followed him were shouting, “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” 10 And when he entered Jerusalem, the whole city was stirred up, saying, “Who is this?” 11 And the crowds said, “This is the prophet Jesus, from Nazareth of Galilee.”
12 And Jesus entered the temple 7 21:12 Some manuscripts add of God and drove out all who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. 13 He said to them, “It is written, ‘My house shall be called a house of prayer,’ but you make it a den of robbers.”
14 And the blind and the lame came to him in the temple, and he healed them. 15 But when the chief priests and the scribes saw the wonderful things that he did, and the children crying out in the temple, “Hosanna to the Son of David!” they were indignant, 16 and they said to him, “Do you hear what these are saying?” And Jesus said to them, “Yes; have you never read,
‘Out of the mouth of infants and nursing babies
you have prepared praise’?”
17 And leaving them, he went out of the city to Bethany and lodged there.
18 In the morning, as he was returning to the city, he became hungry. 19 And seeing a fig tree by the wayside, he went to it and found nothing on it but only leaves. And he said to it, “May no fruit ever come from you again!” And the fig tree withered at once.
20 When the disciples saw it, they marveled, saying, “How did the fig tree wither at once?” 21 And Jesus answered them, “Truly, I say to you, if you have faith and do not doubt, you will not only do what has been done to the fig tree, but even if you say to this mountain, ‘Be taken up and thrown into the sea,’ it will happen. 22 And whatever you ask in prayer, you will receive, if you have faith.”
23 And when he entered the temple, the chief priests and the elders of the people came up to him as he was teaching, and said, “By what authority are you doing these things, and who gave you this authority?” 24 Jesus answered them, “I also will ask you one question, and if you tell me the answer, then I also will tell you by what authority I do these things. 25 The baptism of John, from where did it come? From heaven or from man?” And they discussed it among themselves, saying, “If we say, ‘From heaven,’ he will say to us, ‘Why then did you not believe him?’ 26 But if we say, ‘From man,’ we are afraid of the crowd, for they all hold that John was a prophet.” 27 So they answered Jesus, “We do not know.” And he said to them, “Neither will I tell you by what authority I do these things.
28 What do you think? A man had two sons. And he went to the first and said, ‘Son, go and work in the vineyard today.’ 29 And he answered, ‘I will not,’ but afterward he changed his mind and went. 30 And he went to the other son and said the same. And he answered, ‘I go, sir,’ but did not go. 31 Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you. 32 For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him.
33 Hear another parable. There was a master of a house who planted a vineyard and put a fence around it and dug a winepress in it and built a tower and leased it to tenants, and went into another country. 34 When the season for fruit drew near, he sent his servants 8 21:34 Or bondservants; also verses 35, 36 to the tenants to get his fruit. 35 And the tenants took his servants and beat one, killed another, and stoned another. 36 Again he sent other servants, more than the first. And they did the same to them. 37 Finally he sent his son to them, saying, ‘They will respect my son.’ 38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let us kill him and have his inheritance.’ 39 And they took him and threw him out of the vineyard and killed him. 40 When therefore the owner of the vineyard comes, what will he do to those tenants?” 41 They said to him, “He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons.”
42 Jesus said to them, “Have you never read in the Scriptures:
‘The stone that the builders rejected
has become the cornerstone;
9
21:42
Greek the head of the corner
this was the Lord's doing,
and it is marvelous in our eyes’?
43 Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. 44 And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him.” 10 21:44 Some manuscripts omit verse 44
45 When the chief priests and the Pharisees heard his parables, they perceived that he was speaking about them. 46 And although they were seeking to arrest him, they feared the crowds, because they held him to be a prophet.
Matthew was probably written in the late 50s or early 60s A.D. Matthew (also called Levi), the former tax collector who became Jesus’ disciple, is the author. The original audience may have been the church in Antioch of Syria. Its members included Jewish and Gentile Christians.
Matthew tells the story of Jesus of Nazareth, the long-expected Messiah who brought the kingdom of God to earth.
Matthew writes his Gospel to demonstrate that Jesus is the Messiah, that he has the right to the throne of David as Israel’s true King, and that he is the ultimate fulfillment of God’s promise to Abraham that his descendants would be a blessing to all the world (1:1; Gen. 12:1–3). Matthew seeks to encourage Jewish Christians (and all future disciples) to stand strong despite opposition. They should feel secure in the knowledge of their citizenship in God’s kingdom. Matthew shows that Gentiles also can find salvation through Jesus the Messiah.
The events in the book of Matthew take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.
“Your king is coming.” In 9:9, Zechariah prophesies about the coming of a future king of Israel. The NT quotes this verse when describing Jesus’ triumphal entry into Jerusalem, riding on a donkey (Matt. 21:5; John 12:15).
The Jericho mentioned in 20:29 was about a mile (1.6 km) south of the Jericho that was destroyed when the Israelites conquered Canaan (Joshua 6). This new Jericho included a palace of Herod the Great. When the winters grew cold and damp in Jerusalem, Herod would go there to enjoy Jericho’s warm, dry climate. His palace included gardens, a swimming pool, an amphitheater, and even a chariot race course.
The cornerstone (118:22) is the large shaped stone at the corner of the building’s foundation. It is essential to a structure’s stability. Several NT writers compared Jesus Christ to a cornerstone (e.g., Matt. 21:42; Eph. 2:20; 1 Pet. 2:4–8).
Large farming estates were common in Palestine. The landowners frequently rented their vineyards to farmers so they could tend to other interests. Often these vineyards were surrounded by stone walls to prevent wild animals or thieves from entering. Many of the larger vineyards had watchtowers.
Zechariah Text | Content Summary | NT Passages |
---|---|---|
9:9 | the king comes to Zion humble and riding a donkey | Matt. 21:5; John 12:15 |
11:13 | 30 pieces of silver thrown into the house of the Lord | Matt. 27:9 |
12:10 | looking on him whom they have pierced | John 19:37; Rev. 1:7 |
13:7 | the shepherd is struck and the sheep scattered | Matt. 26:31; Mark 14:27 |
Parable | Matthew | Mark | Luke |
---|---|---|---|
The Purpose of the Parables | 13:10–17 | 4:10–12 | 8:9–10 |
The Sower | 13:1–9, 18–23 | 4:1–9, 13–20 | 8:4–8, 11–15 |
The Weeds | 13:24–30, 36–43 | 4:26–29 | |
The Mustard Seed | 13:31–32 | 4:30–32 | 13:18–19 |
The Leaven | 13:33 | 13:20–21 | |
The Hidden Treasure | 13:44 | ||
The Pearl of Great Value | 13:45–46 | ||
The Net | 13:47–50 | ||
The Lost Sheep | 18:10–14 | 15:3–7 | |
The Unforgiving Servant | 18:23–35 | ||
The Two Sons | 21:28–32 | ||
The Tenants | 21:33–44 | 12:1–11 | 20:9–18 |
The Wedding Feast | 22:1–14 | 14:16–24 | |
The Ten Virgins | 25:1–13 | ||
The Talents | 25:14–30 | 19:11–27 | |
The Good Samaritan | 10:29–37 | ||
The Rich Fool | 12:16–21 | ||
The Barren Fig Tree | 13:6–9 | ||
The Wedding Feast | 14:7–11 | ||
The Lost Coin | 15:8–10 | ||
The Prodigal Son | 15:11–32 | ||
The Dishonest Manager | 16:1–9 | ||
The Rich Man and Lazarus | 16:19–31 | ||
The Persistent Widow | 18:1–8 | ||
The Pharisee and the Tax Collector | 18:9–14 |
Day | Event | Matthew | Mark | Luke | John |
---|---|---|---|---|---|
Friday/Saturday | Jesus arrives in Bethany | 12:1 | |||
Mary anoints Jesus | 12:2–8 | ||||
Crowd comes to see Jesus | 12:9–11 | ||||
Sunday | Triumphal entry into Jerusalem | 21:1–11 | 11:1–10 | 19:28–44 | 12:12–18 |
Some Greeks seek Jesus | 12:20–36 | ||||
Jesus weeps over Jerusalem | 19:41 | ||||
Enters temple | 11:11 | ||||
Returns to Bethany | 21:17 | 11:11 | |||
Monday | Jesus curses the fig tree | 21:18–19 | 11:12–14 | ||
Clears the temple | 21:12–13 | 11:15–17 | 19:45–46 | ||
Returns to Bethany with the Twelve | 11:19 | ||||
Tuesday | Disciples see the withered fig tree on the return to Jerusalem | 21:20–22 | 11:20–21 | ||
Temple controversies in Jerusalem | 21:23–23:39 | 11:27–12:44 | 20:1–21:4 | ||
Olivet Discourse on the return to Bethany | 24:1–25:46 | 13:1–37 | 21:5–36 | ||
Wednesday | Jesus continues daily teaching in the temple | 21:37–38 | |||
Sanhedrin plots to kill Jesus | 26:3–5 | 14:1–2 | 22:1–2 | ||
Wednesday/Thursday | Preparations for the Passover | 26:17–19 | 14:12–16 | 22:7–13 | |
Thursday | Passover meal/Last Supper | 26:20–35 | 14:17–26 | 22:14–30 | |
Upper Room Discourse | 13:1–17:26 | ||||
Jesus prays in Gethsemane | 26:36–46 | 14:32–42 | 22:39–46 | ||
Friday | Betrayal and arrest (after midnight?) | 26:47–56 | 14:43–52 | 22:47–53 | 18:2–12 |
Jewish trial: | |||||
—before Annas | 18:13–24 | ||||
—before Caiaphas and part of the Sanhedrin | 26:57–75 | 14:53–72 | 22:54–65 | 18:19–24 | |
—before full Sanhedrin (after sunrise?) | 27:1–2 | 15:1 | 22:66–71 | ||
Roman trials: | |||||
—before Pilate | 27:2–14 | 15:2–5 | 23:1–5 | ||
—before Herod | 23:6–12 | ||||
—before Pilate | 27:15–26 | 15:6–15 | 23:13–25 | 18:28–19:16 | |
Crucifixion (approx. 9:00 A.M.to 3:00 P.M.) | 27:27–54 | 15:16–39 | 23:26–49 | 19:16–37 | |
Burial (evening) | 27:57–61 | 15:42–47 | 23:50–54 | 19:38–42 | |
Sunday | Empty-tomb witnesses | 28:1–8 | 16:1–8 | 24:1–12 | |
Resurrection appearances | 28:9–20 | 16:9–20 | 24:13–53 | 20:1–21:25 |
Matthew, also called Levi, was one of the 12 disciples and the author of the first Gospel. When Jesus called him, Matthew was sitting in the tax collector’s booth collecting taxes for Rome. Other Jews probably considered him a traitor, since collecting taxes meant cooperation with the Roman occupiers of Palestine. Because tax collectors were free to take as much personal profit from people as they liked, they were widely regarded as the worst of sinners, often categorized along with prostitutes (see 21:32). In his Gospel account, Matthew presents Jesus as the Davidic King who has come to fulfill the OT, especially its promises of everlasting salvation. (Matthew 9:9)
Matt. 20:1 the kingdom of heaven is like. See note on 13:24. vineyard. Israel was often referred to as the “vine” or “vineyard” of God (e.g., Isa. 5:1–7; Jer. 2:21; Hos. 10:1). “Vineyard” here represents the activity of the kingdom in this world.
Matt. 20:2–15 denarius. A typical day’s wage for a laborer. third hour. 9:00 A.M. The workday was typically divided into four three-hour parts, running from approximately 6:00 A.M. to 6:00 P.M. eleventh hour. 5:00 P.M., near the end of the workday. These workers are desperate enough to continue waiting for work.
Matt. 20:16 So the last will be first, and the first last. Jesus is not denying degrees of reward in heaven (see note on 1 Cor. 3:14–15). He affirms that God’s generosity is more abundant than anyone would expect. Jesus is probably also warning his early followers that they should not despise those who come later.
Matt. 20:17–19 the Son of Man will be delivered over. This is the third of four predictions of Jesus’ arrest and crucifixion. See note on 16:21; see also 17:22–23 and 26:2.
Matt. 20:20 Salome (see 27:56; Mark 15:40; 16:1) was the mother of the sons of Zebedee. She was also probably the sister of Mary, Jesus’ mother (see John 19:25). If so, James and John were Jesus’ cousins. with her sons. Mark 10:35–37 focuses on the sons themselves and reports her request as their words, perhaps because they had told her to ask this (see note on John 3:17). Matthew and Mark may also report different aspects of a longer conversation, in which the mother may have asked Jesus the question and then Jesus asked the brothers if that was what they wanted. kneeling. Salome shows respect to Jesus as her messianic Master, but she also evidently hopes to use her and her sons’ family kinship with Jesus to her sons’ advantage.
Matt. 20:21 that these two sons of mine are to sit. Salome’s petition was likely inspired by Jesus’ remarks in 19:28, where he had announced the Twelve’s rulership with him in his future kingdom. right hand. A place of honor (1 Kings 2:19; Ps. 16:11; 110:1).
Matt. 20:22–23 You. The plural pronoun indicates that Jesus addressed the mother and the brothers directly. The cup in Scripture is symbolic of what God has determined will happen (compare Ps. 16:5; Isa. 51:17). Here it refers to Jesus’ future suffering (Matt. 26:39).
Matt. 20:23 You will drink my cup. James was the first apostle martyred (Acts 12:2). John suffered persecution and exile (Rev. 1:9).
Matt. 20:24 indignant. They were probably upset by the brothers’ attempt to use their family relationship to gain an unfair advantage in getting what the other disciples also wanted.
Matt. 20:28 Son of Man. See note on 8:20. came not to be served but to serve. Jesus will give his life as a ransom (that is, the price of release, often referring to the money paid to release slaves) for many. “For,” as used here, means “in place of.” It signifies the substitution of Jesus’ life on the cross for all those who accept him as their payment for their sins (see notes on 1 Pet. 2:24; 3:18).
Matt. 20:29 Jericho. Not the ancient OT city (Joshua 5–6), but the new Jericho, about a mile (1.6 km) to the south of the older city. Matthew says the healing of the blind men took place as they went out of Jericho (and Mark 10:46 agrees), but Luke 18:35 says it was “as he drew near to Jericho.” It is possible that Matthew and Mark refer to the new Jericho, and Luke to the old Jericho nearby, or vice versa. Another possibility is that the blind men cried out to Jesus first as he was entering the city (Luke 18:35) but he did not heal them until he was leaving the city.
The Jericho mentioned in 20:29 was about a mile (1.6 km) south of the Jericho that was destroyed when the Israelites conquered Canaan (Joshua 6). This new Jericho included a palace of Herod the Great. When the winters grew cold and damp in Jerusalem, Herod would go there to enjoy Jericho’s warm, dry climate. His palace included gardens, a swimming pool, an amphitheater, and even a chariot race course.
Matt. 20:30–31 two blind men. Mark 10:46 and Luke 18:35 mention only one blind man, and Mark gives his name (“Bartimaeus”). This does not mean that Matthew’s report of two blind men is inaccurate, only that Mark and Luke focused on one of them. Son of David. See note on Matt. 9:27.
Matt. 18:1–20:34 The Community of the Messiah Revealed. This is the fourth of Jesus’ five major teachings in Matthew’s Gospel (see Introduction: Key Themes). Jesus instructs his disciples on the nature of his covenant community. He explains the kingdom community’s characteristics (18:1–35), how it relates to marriage (19:1–12), and its value (19:13–20:34).
Matt. 19:1–20:34 The Galilean ministry has now ended. Jesus and his disciples begin the journey to Jerusalem.
Matt. 21:1 Jerusalem is the center of Israel’s religious life and messianic expectations. Bethphage (see note on Luke 19:29) is traditionally located less than a mile east of Jerusalem on the southeast slope of the Mount of Olives (see note on Mark 13:3), directly overlooking the temple area.
Matt. 21:4–5 This took place to fulfill. Matthew specifies that Jesus’ entrance into Jerusalem upon a colt fulfills the prophecy of Zech. 9:9. Jesus’ action is an open declaration that he is the righteous Davidic Messiah, for the prophecy says, “your king is coming to you.” The first line of the OT quotation, however, is from Isa. 62:11. On a colt can also be translated “and on a colt” (see ESV footnote). It is an example of Hebrew poetic parallelism, where an idea is stated twice, in successive lines, with slightly different wording.
Zechariah Text | Content Summary | NT Passages |
---|---|---|
9:9 | the king comes to Zion humble and riding a donkey | Matt. 21:5; John 12:15 |
11:13 | 30 pieces of silver thrown into the house of the Lord | Matt. 27:9 |
12:10 | looking on him whom they have pierced | John 19:37; Rev. 1:7 |
13:7 | the shepherd is struck and the sheep scattered | Matt. 26:31; Mark 14:27 |
“Your king is coming.” In 9:9, Zechariah prophesies about the coming of a future king of Israel. The NT quotes this verse when describing Jesus’ triumphal entry into Jerusalem, riding on a donkey (Matt. 21:5; John 12:15).
Matt. 21:6–7 the donkey and the colt. Matthew alone mentions two animals. Having the mother donkey move alongside her colt would be the best way to calm it during the noisy entrance into Jerusalem. and he sat on them. “Them” refers to the cloaks.
Matt. 21:8 Cloaks on the road symbolized the crowd’s submission to Jesus as king (see 2 Kings 9:13). Branches (palms) symbolized Jewish nationalism and victory (see John 12:13).
Matt. 21:9 Hosanna. Hebrew, meaning “O save” (see 2 Sam. 14:4). Son of David. See note on Matt. 9:27.
Matt. 21:12 And Jesus entered the temple might seem to suggest that this took place immediately after Christ’s entry into Jerusalem on Sunday (vv. 1–11), but Mark clearly places the incident on Monday morning (Mark 11:12–19). At times Matthew shortens some of the narrative of Jesus’ activities during Holy Week and arranges it topically, which is the case here. all who sold and bought. Within the temple was a sort of market. There Jewish pilgrims who had traveled a long distance could exchange their own currency for temple currency (Matt. 17:24–27; see Ex. 30:11–16) and purchase animals and other items for sacrifices.
Matt. 21:15–16 Hosanna to the Son of David! Jesus acknowledges the children’s praise and links it to Ps. 8:2, thus claiming to be the Messiah.
Matt. 21:12–17 John’s Gospel records a similar cleansing of the temple at the beginning of Jesus’ ministry (John 2:13–17). Interpreters have proposed two explanations: (1) there was only one cleansing, but John narrated the action at the beginning for thematic/theological purposes, while Matthew, Mark, and Luke narrate the actual historical chronology; or (2) there were indeed two similar but distinctly different temple cleansings. The differences of detail seem to indicate the latter. While the initial action is similar, Jesus’ statement (Matt. 21:13) and the challenge from the Jewish leaders (vv. 15–16) are entirely different from what John records.
Matt. 21:17 to Bethany. A village about 2 miles (3.2 km) from Jerusalem on the eastern slope of the Mount of Olives. Perhaps Jesus lodged at the home of Lazarus and his sisters Mary and Martha, who were close friends of his (Luke 10:38–42; John 11:1–44; 12:1–3).
Matt. 21:19 found nothing on it but only leaves. See note on Mark 11:13–14.
Matt. 21:18–22 Matthew discusses the cursing of the fig tree and the disciples’ reaction together, treating the events topically (compare note on v. 12). The tree was cursed most likely on Monday morning on the way into the city. On Tuesday morning the disciples react to the tree’s withering on their way back to Jerusalem (compare Mark 11:12–14, 20–26).
Matt. 21:23 These things most likely refers to Jesus’ disrupting the temple’s commercial activities the previous day (vv. 12–13). It also includes his authority to heal (vv. 14–16) and to teach in the temple (v. 23), since he is neither an official priestly nor scribal authority.
Matt. 21:25–27 From heaven or from man? The leaders’ refusal to answer this question shows their dishonesty and traps them. If they do not know whether John was from God, how can they judge whether Jesus is?
Matt. 21:28–32 The parable of the two sons demonstrates the religious leaders’ failure to respond rightly to John the Baptist’s prophetic ministry. A person’s actions ultimately prove whether or not he is obedient to God.
Matthew, also called Levi, was one of the 12 disciples and the author of the first Gospel. When Jesus called him, Matthew was sitting in the tax collector’s booth collecting taxes for Rome. Other Jews probably considered him a traitor, since collecting taxes meant cooperation with the Roman occupiers of Palestine. Because tax collectors were free to take as much personal profit from people as they liked, they were widely regarded as the worst of sinners, often categorized along with prostitutes (see 21:32). In his Gospel account, Matthew presents Jesus as the Davidic King who has come to fulfill the OT, especially its promises of everlasting salvation. (Matthew 9:9)
Matt. 21:33 master of a house. Large farming estates owned either by foreigners or by wealthy Jews were common in Palestine (see note on Mark 12:1). The landowners frequently rented their vineyards to local farmers.
Large farming estates were common in Palestine. The landowners frequently rented their vineyards to farmers so they could tend to other interests. Often these vineyards were surrounded by stone walls to prevent wild animals or thieves from entering. Many of the larger vineyards had watchtowers.
Matt. 21:34–37 beat, killed, stoned. The treatment of the servants brings to mind what God’s prophets experienced throughout OT history (see 1 Kings 18:4; Jer. 20:1–2). son. An unmistakable allusion to the Father sending his own Son, Jesus.
Matt. 21:42 cornerstone (compare Ps. 118:22). The rejected Son will receive the position of ultimate importance.
The cornerstone (118:22) is the large shaped stone at the corner of the building’s foundation. It is essential to a structure’s stability. Several NT writers compared Jesus Christ to a cornerstone (e.g., Matt. 21:42; Eph. 2:20; 1 Pet. 2:4–8).
Matt. 21:43 The leaders have failed to carry out their obligations to God both in their personal lives and in leading the nation of Israel. Therefore their privileged role is being taken away and given to a people producing its fruits. The church will be a new “people” consisting of both Jews and Gentiles.
Parable | Matthew | Mark | Luke |
---|---|---|---|
The Purpose of the Parables | 13:10–17 | 4:10–12 | 8:9–10 |
The Sower | 13:1–9, 18–23 | 4:1–9, 13–20 | 8:4–8, 11–15 |
The Weeds | 13:24–30, 36–43 | 4:26–29 | |
The Mustard Seed | 13:31–32 | 4:30–32 | 13:18–19 |
The Leaven | 13:33 | 13:20–21 | |
The Hidden Treasure | 13:44 | ||
The Pearl of Great Value | 13:45–46 | ||
The Net | 13:47–50 | ||
The Lost Sheep | 18:10–14 | 15:3–7 | |
The Unforgiving Servant | 18:23–35 | ||
The Two Sons | 21:28–32 | ||
The Tenants | 21:33–44 | 12:1–11 | 20:9–18 |
The Wedding Feast | 22:1–14 | 14:16–24 | |
The Ten Virgins | 25:1–13 | ||
The Talents | 25:14–30 | 19:11–27 | |
The Good Samaritan | 10:29–37 | ||
The Rich Fool | 12:16–21 | ||
The Barren Fig Tree | 13:6–9 | ||
The Wedding Feast | 14:7–11 | ||
The Lost Coin | 15:8–10 | ||
The Prodigal Son | 15:11–32 | ||
The Dishonest Manager | 16:1–9 | ||
The Rich Man and Lazarus | 16:19–31 | ||
The Persistent Widow | 18:1–8 | ||
The Pharisee and the Tax Collector | 18:9–14 |
Matthew 20-21 is all about Jesus' final days of ministry and the road to the cross. We see the disciples arguing over who will be more important in the kingdom of God and who gets to sit closest to Jesus. All of Israel, including the disciples, think Jesus is there to overthrow Rome and conquer Israel's oppressors. Instead, Jesus foretells his death on a cross (Matthew 20:17-19), but the disciples still can't grasp what is about to happen. They are so focused on gaining power and status that they're missing what Jesus is trying to say.
Matthew 21 starts the beginning of the end of Jesus' earthly life with the triumphal entry. All Scripture, up until this point, has been leading to this week. The very first book of the Bible references Jesus and the sacrifice he will make to bring peace between God and us: "he shall bruise your head, and you shall bruise his heel" (Genesis 3:15b). Instead of storming in as a conquering King, he chooses to enter humbly on a lowly donkey.
In today's key verse, Jesus tells exactly where this donkey and colt will be. God is in the details, no matter how small they may seem. He cares about even the smallest parts of his story of redemption, so we can trust that he cares about all the seemingly small details of our lives, too.
He tells the disciples that if anyone says anything to them to say, "The Lord needs them" (Matthew 21:3). Previously in his ministry, Jesus kept his true identity a secret, but now he's ready to acknowledge he is the King of Kings and Lord of Lords. Every detail of this week was planned before the foundation of the world. It wasn't just important for Jesus' life, but all history. Jesus chose to enter Jerusalem on a donkey, get arrested, endure a trial, be killed, and then rise from the dead—all so that we can walk in relationship with him!
This month's memory verse
"Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light." (NIV)
1. Have you ever treated Jesus like a vending machine to get something you want versus asking for more of him alone? What are ways you can seek more of Jesus rather than what he can provide for you?
2. Use your favorite Bible commentary and look up what a donkey signified in Jesus' time. Why do you think he chose a donkey for his triumphal entry?
3. When does it feel most challenging to believe that God cares about every detail of your life? Use this week to look for God in the details and share with your community group or other trusted friends where you saw him at work.