September 30, 2025

Jesus makes some moves!

Matthew 20-21

Brittney Flagg
Tuesday's Devo

September 30, 2025

Tuesday's Devo

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.

Key Verse | Matthew 21:2-3

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."

Matthew 20-21

Chapter 20

Laborers in the Vineyard

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. 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. And going out about the third hour he saw others standing idle in the marketplace, and to them he said, ‘You go into the vineyard too, and whatever is right I will give you.’ So they went. Going out again about the sixth hour and the ninth hour, he did the same. 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?’ They said to him, ‘Because no one has hired us.’ He said to them, ‘You go into the vineyard too.’ 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.’ 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.”

Jesus Foretells His Death a Third Time

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.”

A Mother's Request

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.”

Jesus Heals Two Blind Men

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.

Chapter 21

The Triumphal Entry

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.” This took place to fulfill what was spoken by the prophet, saying,

“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.’”

The disciples went and did as Jesus had directed them. They brought the donkey and the colt and put on them their cloaks, and he sat on them. Most of the crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. 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.”

Jesus Cleanses the Temple

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.

Jesus Curses the Fig Tree

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.”

The Authority of Jesus Challenged

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.

The Parable of the Two Sons

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.

The Parable of the Tenants

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.

Footnotes

[1] 20:2 A denarius was a day's wage for a laborer
[2] 20:15 Or is your eye bad because I am good?
[3] 20:26 Greek diakonos
[4] 20:27 Or bondservant, or servant (for the contextual rendering of the Greek word doulos, see Preface)
[5] 20:30 Some manuscripts omit Lord
[6] 21:5 Or donkey, and on a colt
[7] 21:12 Some manuscripts add of God
[8] 21:34 Or bondservants; also verses 35, 36
[9] 21:42 Greek the head of the corner
[10] 21:44 Some manuscripts omit verse 44
Table of Contents
Introduction to Matthew

Introduction to Matthew

Timeline

Author, Date, and Recipients

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.

Theme

Matthew tells the story of Jesus of Nazareth, the long-expected Messiah who brought the kingdom of God to earth.

Purpose

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.

Key Themes

  1. Portrait of Jesus (1:1, 23; 2:2; 14:33; 16:16; 18:20; 21:5–9).
  2. The bridge between Old and New Testaments (1:1–17, 22–23; 2:4–5, 15, 17, 23; 5:17–20).
  3. God’s continuing work of salvation within Israel, extended to all the peoples of the earth through the person and work of Christ (10:5–6; 28:19).
  4. The new community of faith (11:28; 16:18–19; 28:19).
  5. The church as built and maintained by Jesus’ continuing presence (16:18; 18:15–20; 22:10; 28:20).
  6. A “great commission” for evangelism and mission (28:19).
  7. Jesus’ five teachings as a manual on discipleship (chs. 5–7; 10; 13; 18–20; 24–25).

Outline

  1. The Arrival of Jesus the Messiah (1:1–2:23)
  2. John the Baptist Prepares for the Messianic Kingdom (3:1–17)
  3. Jesus the Messiah Begins to Advance the Messianic Kingdom (4:1–25)
  4. The Authoritative Message of the Messiah: Kingdom Life for His Disciples (5:1–7:29)
  5. The Authoritative Power of the Messiah: Kingdom Power Demonstrated (8:1–9:38)
  6. The Authoritative Mission of the Messiah’s Messengers (10:1–42)
  7. Opposition to the Messiah Increases (11:1–12:50)
  8. The Messianic Kingdom Revealed in Parables (13:1–53)
  9. The Identity of the Messiah Revealed (13:54–16:20)
  10. The Suffering of the Messiah Revealed (16:21–17:27)
  11. The Community of the Messiah Revealed (18:1–20:34)
  12. The Messiah Asserts His Authority over Jerusalem (21:1–23:39)
  13. The Delay, Return, and Judgment of the Messiah (24:1–25:46)
  14. The Crucified Messiah (26:1–27:66)
  15. The Resurrection and Commission of the Messiah (28:1–20)

The Setting of Matthew

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.

The Setting of Matthew

The Global Message of Matthew

The Global Message of Matthew

Jesus Christ is the climax of the Bible and of all of human history. He brings the whole Old Testament to fulfillment, and he is also the means by which salvation floods out to the nations. Matthew’s Gospel thus has much to say to the global church today as God’s people, comprised of both Jew and Gentile, seek to “make disciples of all nations” (Matt. 28:19).

Matthew and Redemptive History

The purpose of creation was that mankind, made in God’s image as his ruling representatives, might be fruitful and multiply and spread God’s glory throughout the earth. This quest was repeatedly hijacked by sin, however, throughout the Old Testament. After Adam and Eve sinned, Noah was called by God to be fruitful and multiply, thereby assuming the mantle of spreading divine blessing (Gen. 9:1). After Noah ended his life in shame (Gen. 9:20–23), God called Abraham, Isaac, and Jacob to carry this mantle (Gen. 12:1–3; 15:5; 17:2; 22:17–18; 28:14; 35:11). Yet they too proved to be sinners, and unequal to the task. The nation of Israel, led by Moses, was also called to be fruitful and multiply (Deut. 6:3; 7:13), but it too failed in this worldwide mandate.

But at what proved to be the center of human history, God sent a Second Adam, a new Moses, a true Israel, to spread divine glory throughout the earth. This was Jesus Christ. He was called God’s “Son” just as Adam and Israel had been called God’s “son” (Luke 3:38; Ex. 4:22–23). This, however, was the personally divine Son of God, now incarnate, who gloriously succeeded in his mission. Indeed, he was the perfect prophet, priest, and king who succeeded where all the previous prophets, priests, and kings had failed. As he tells the story of this second Adam, Matthew connects his Gospel account to the Old Testament more frequently and more explicitly than any other Gospel writer. He repeatedly sees Jesus as the one who “fulfills” the promises of the Old Testament (e.g., Matt. 4:14–16; 8:17; 12:17–21; 26:54, 56; 27:9). And beyond explicit connections of Jesus to individual promises of the Old Testament, Matthew structures his whole Gospel in this way. Jesus gives five extended discourses, for example, echoing the five books of Moses—with whom Jesus also explicitly links himself (5:17–48).

In presenting Jesus as the fulfillment of the Old Testament, Matthew shows that Jesus is the one through whom God’s original blessings of creation are to spill forth to the world. Perhaps the commission of Genesis 1:28 to be fruitful and multiply throughout the whole earth is in the back of Jesus’ mind in his own commission to his disciples to fruitfully multiply disciples throughout the whole earth (Matt. 28:18–20).

Universal Themes in Matthew

The new family of God. The new community of faith is not defined by lineage from ethnic Israel. Rather, the new community transcends ethnic boundary markers and is defined by trusting faith in the Messiah, the coming king, Jesus. Jesus extends mercy to Gentiles (Matt. 12:18, 21) even as his own Jewish kinsmen are hard-hearted and resistant to the gospel (e.g., 23:1–39). The blessing that was intended to spread to the nations in the Old Testament finds realization in Jesus, who creates a new family of God composed of men and women from every tribe and people group and nation.

The global dimensions of discipleship. “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations” (Matt. 28:18–19). The final charge to his disciples, built on the full authority (28:18) and everlasting presence (28:20) of Jesus, is to make disciples of all nations. The Christian gospel is not for a certain culture or class; it is not a parochial or regional gospel. It is a gospel for all, in fulfillment of God’s original call and promise to Abraham that in him “all the families of the earth shall be blessed” (Gen. 12:3).

The dawning of the kingdom and the coming new earth. Throughout Matthew, Jesus declares that the kingdom of heaven is dawning (Matt. 3:2; 4:17; 10:7; 11:12; 13:44–46). This is a worldwide kingdom, into which all people around the world are invited (24:14). And one day the consummation of this kingdom will be complete: explaining to his disciples what it takes to enter the kingdom of heaven, Jesus expressed the hope of a completely restored new earth, covering the globe as a fully restored and undefileable new Eden: “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel” (19:28). The Greek word here translated “new world” means “renewal” or “regeneration” (see Titus 3:5, the only other place this word is used in the New Testament). Here it refers to the total rebirth that the cosmos will undergo upon Christ’s return. No corner of creation will go un-restored. In Jesus the kingdom of heaven has dawned, and its final fulfillment is sure.

The Global Message of Matthew for Today

With Jesus, the dawning of the kingdom means that the curse of Genesis 3 has been dealt a decisive blow and the diseased fallenness of the world is beginning to lift. Matthew shows Jesus calming storms, rebuking demons, healing sickness, teaching his disciples, and cleansing the temple, all in fulfillment of Old Testament messianic hopes of a coming deliverer. In all of this, Jesus is ushering in the kingdom of heaven. He is reversing the curse of the fall (Gen. 3:14–19). The world is being restored to the way it was meant to be.

As Christians around the globe find themselves embattled with the effects of the fall—Satanic warfare, political oppression and corruption, economic adversity, dysfunctional family relationships, infant mortality, large-scale hunger, shortage of clean water—we are reminded from Matthew’s Gospel that amid all the darkness, light shines. And this light, though often repressed, must one day encompass the whole earth as Christ returns in final victory over sin, death, and Satan (Rev. 21:1–22:5). In the meantime, it is the church’s privilege to spread the love of Christ not only through word (for the next life) but also through deed (for this life), as the parable of the final judgment makes plain (Matt. 25:31–46).

Above all, global Christians remember the final three chapters of Matthew’s Gospel, in which the entire account climaxes. Here we see Jesus not only defeating Satan by casting demons out of people but defeating Satan by stealing his power of accusation: Jesus bears the punishment his people deserve, so that Satan can no longer accuse them. Here the Lamb of God is forsaken so that his people around the world and down through history, despite their sin, will never be forsaken (Matt. 27:46). Here the temple curtain is torn in two from top to bottom, because the way is now open for God’s people to meet with God openly and boldly—wherever they live, rather than only in Jerusalem (see Acts 1:8).

The kingdom has dawned (Matt. 3:2). The new world is coming (19:28). All authority is Christ’s (28:18). Let us go and make disciples of all nations (28:19).

Zechariah Fact #5: “Your king is coming.”

Fact: “Your king is coming.”

“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).

Matthew Fact #18: Jericho

Fact: Jericho

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.

Psalms Fact #63: Cornerstone

Fact: Cornerstone

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).

Matthew Fact #19: Large farming estates

Fact: Large farming estates

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 Texts Quoted in the New Testament Regarding Jesus’ Ministry

Zechariah Texts Quoted in the New Testament Regarding Jesus’ Ministry

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
The Parables of Jesus

The Parables of Jesus

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
Harmony of the Events of Holy Week

Harmony of the Events of Holy Week

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

Matthew

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)

Study Notes

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.

Study Notes

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.

Study Notes

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.

Study Notes

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.

Study Notes

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.

Study Notes

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).

Study Notes

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).

Study Notes

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.

Study Notes

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).

Study Notes

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.

Matthew Fact #18: Jericho

Fact: Jericho

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.

Study Notes

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.

Study Notes

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.

Study Notes

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.

Study Notes

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.

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Zechariah Texts Quoted in the New Testament Regarding Jesus’ Ministry

Zechariah Texts Quoted in the New Testament Regarding Jesus’ Ministry

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
Zechariah Fact #5: “Your king is coming.”

Fact: “Your king is coming.”

“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).

Study Notes

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.

Study Notes

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).

Study Notes

Matt. 21:9 Hosanna. Hebrew, meaning “O save” (see 2 Sam. 14:4). Son of David. See note on Matt. 9:27.

Study Notes

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.

Study Notes

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.

Study Notes

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).

Study Notes

Matt. 21:19 found nothing on it but only leaves. See note on Mark 11:13–14.

Study Notes

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).

Study Notes

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.

Study Notes

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?

Study Notes

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

Matthew

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)

Study Notes

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.

Matthew Fact #19: Large farming estates

Fact: Large farming estates

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.

Study Notes

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.

Study Notes

Matt. 21:42 cornerstone (compare Ps. 118:22). The rejected Son will receive the position of ultimate importance.

Psalms Fact #63: Cornerstone

Fact: Cornerstone

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).

Study Notes

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.

Study Notes
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The Parables of Jesus

The Parables of Jesus

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

S4:234 Matthew 20-21

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Dive Deeper | Matthew 20-21

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)

– Matthew 11:28-30

Discussion Questions

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.