Matthew 21 · KJV
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Matthew 21

The entry into Jerusalem

And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 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. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, 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. And the disciples went, and did as Jesus commanded them, And brought the ass, and the colt, and put on them their clothes, and they set him thereon. And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. 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. And when he was come into Jerusalem, all the city was moved, saying, Who is this? And the multitude said, This is Jesus the prophet of Nazareth of Galilee.

Approaching Jerusalem from the Mount of Olives, Jesus sends two disciples to fetch a donkey and her colt. He rides into the city as crowds spread cloaks and branches on the road and shout 'Hosanna to the son of David'. The whole city is stirred, asking who he is, and the crowds answer: the prophet Jesus, from Nazareth in Galilee.

  • Scripture connection · Quotation · presented as fulfilled

    Matthew 21:4–5 quotes Isaiah 62:11 · Zechariah 9:9

    Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him.
    Isaiah 62:11 · KJV
    Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.
    Zechariah 9:9 · KJV

    Matthew combines Isaiah 62:11 with Zechariah 9:9, which pictures a humble king arriving on a donkey rather than a warhorse.

  • Scripture connection · Quotation

    Matthew 21:9 quotes Psalm 118:25–26

    Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity. Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.
    Psalm 118:25–26 · KJV

    Psalm 118 was sung by pilgrims at the great festivals. 'Hosanna' comes from its Hebrew plea 'save now' (verse 25).

What does this mean?

Spreading garments before someone was a sign of royal homage (2 Kings 9:13).

Historical context

Bethphage was a village on the Mount of Olives, the ridge east of Jerusalem. The city's population swelled enormously at Passover as Jewish pilgrims arrived from across the region and beyond. Festivals were times of heightened national hope, and the Roman governor brought extra troops to Jerusalem to keep order.

Why does it matter?

The scene is widely read as a deliberate prophetic action: a king arriving humbly rather than as a warrior. It opens the final week of Jesus' life, which fills the last eight chapters of the Gospel.

Editorial notes, not scripture.

Told in all four Gospels

How Matthew tells it

Only Matthew has two animals, a donkey and her colt, matching his quotation of Zechariah, and only he describes the whole city 'stirred' and asking 'Who is this?'. Luke has Pharisees urge Jesus to rebuke his disciples; John mentions palm branches and says the crowd came because of the raising of Lazarus.

Jesus clears the temple

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, 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. And the blind and the lame came to him in the temple; and he healed them. 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, 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?

And he left them, and went out of the city into Bethany; and he lodged there.

Jesus enters the temple, drives out those buying and selling, and overturns the tables of the money changers and the seats of the dove sellers, quoting scripture against them. The blind and lame come to him there and he heals them. When the chief priests and scribes object to children shouting 'Hosanna to the son of David', Jesus answers with a psalm, and spends the night at Bethany.

  • Scripture connection · Quotation

    Matthew 21:13 quotes Isaiah 56:7 · Jeremiah 7:11

    Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.
    Isaiah 56:7 · KJV
    Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the LORD.
    Jeremiah 7:11 · KJV

    Isaiah envisioned the temple as a house of prayer for all peoples; Jeremiah warned that the temple would not protect people who did wrong.

  • Scripture connection · Quotation

    Matthew 21:16 quotes Psalm 8:2

    Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.
    Psalm 8:2 · KJV

    Matthew follows the Greek translation ('praise'); the Hebrew reads 'strength'.

Historical context

The temple, rebuilt on a vast scale by Herod the Great, was the centre of Jewish worship. In its outer court, pilgrims bought animals for sacrifice, and money changers exchanged coins, probably into the Tyrian silver accepted for the temple tax. Doves were the sacrifice of the poor (Leviticus 12:8). Bethany was a village about 3 km (2 miles) from Jerusalem, beyond the Mount of Olives.

Why does it matter?

Interpreters debate whether Jesus' action was a protest against commercial abuse, a symbolic announcement of the temple's coming destruction, or both. A saying in 2 Samuel 5:8 was read as barring the blind and lame from the temple; here Jesus heals them inside it.

Editorial notes, not scripture.

Told in all four Gospels

How Matthew tells it

In Matthew the temple action follows the entry on the same day; in Mark Jesus looks around the temple, leaves, and acts the next day. Only Matthew records healings of the blind and lame in the temple and the children's shouts. Luke's account is brief; John places the event early in Jesus' ministry and mentions a whip of cords.

John places this event near the start of Jesus' ministry; Matthew, Mark and Luke place it in his final week. Whether these describe one event or two is debated.

The withered fig tree

Now in the morning as he returned into the city, he hungered. 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. And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! 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. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

Returning to the city in the morning, Jesus is hungry and finds a fig tree with leaves but no fruit. He curses it and it withers at once. When the disciples marvel, he tells them that faith without doubt can move mountains, and that whatever they ask in prayer, believing, they will receive.

Historical context

Fig trees were common in the region and an important food source. In the Jewish scriptures the fig tree can stand for Israel, and a fruitless fig tree for judgment (Jeremiah 8:13; Hosea 9:10; Micah 7:1).

Why does it matter?

Most interpreters read the cursing as an acted parable of judgment on fruitless religion, closely tied to the temple scene. Matthew has the tree wither immediately; Mark spreads the episode over two days around the temple action and notes that it was not the season for figs. 'This mountain' may refer to the Mount of Olives or the temple mount.

Editorial notes, not scripture.

By what authority?

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? And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. The 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? But if we shall say, Of men; we fear the people; for all hold John as a prophet. 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.

As Jesus teaches in the temple, the chief priests and elders demand to know by what authority he acts. He replies with a question: did John's baptism come from heaven or from men? Caught between admitting John was sent by God and angering the crowds, they say they do not know, and Jesus refuses to answer them.

What does this mean?

'From heaven' was a reverent way of saying 'from God'.

Historical context

The chief priests were leading members of the priestly aristocracy that controlled the temple; the 'elders' were lay leaders from prominent families. Together with the scribes they formed the Sanhedrin. Jesus' actions in the temple were a direct challenge to their authority.

Why does it matter?

Answering a question with a question was a recognised method of debate among Jewish teachers. This exchange opens a series of confrontations in the temple that runs until 22:46.

Editorial notes, not scripture.

The parable of two sons

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. He answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 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. 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.

Jesus tells of a father who asks his two sons to work in his vineyard. One refuses but later goes; the other agrees but does not go. The leaders admit the first did his father's will, and Jesus tells them that tax collectors and prostitutes are entering God's kingdom ahead of them, because they believed John and the leaders did not.

What does this mean?

'Harlots' (KJV) means prostitutes. 'Repented' in verse 29 (KJV) means 'changed his mind'. 'The way of righteousness' describes John's message and manner of life.

Historical context

Tax collectors and prostitutes were among the most despised groups in society, seen as collaborators or as morally and ritually compromised.

Why does it matter?

Only Matthew tells this parable. It is the first of three aimed at the temple leaders (with 21:33–46 and 22:1–14), each about who truly responds to God. Ancient manuscripts differ on the order of the two sons, but the point is the same.

Editorial notes, not scripture.

The parable of the tenants

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: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. 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. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? 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. 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? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

Jesus tells of a landowner who plants a vineyard and leases it to tenant farmers. When he sends servants to collect his share of the harvest, the tenants beat and kill them; finally he sends his son, whom they kill to seize the inheritance. The leaders themselves say the owner will destroy the tenants and lease the vineyard to others. Jesus applies the story to them, and they want to arrest him but fear the crowds.

  • Scripture connection · Quotation

    Matthew 21:42 quotes Psalm 118:22–23

    The stone which the builders refused is become the head stone of the corner. This is the LORD’s doing; it is marvellous in our eyes.
    Psalm 118:22–23 · KJV

    The rejected stone that becomes the cornerstone was one of the earliest Christian images for Jesus (see also Acts 4:11; 1 Peter 2:7).

What does this mean?

'Husbandmen' (KJV) are tenant farmers. The 'head of the corner' is a cornerstone or capstone.

Historical context

Absentee landlords leasing estates to tenants were common in first-century Galilee, and disputes over rents could turn violent. Isaiah 5:1–7 describes Israel as God's vineyard, with the same hedge, winepress and tower.

Why does it matter?

The servants are commonly understood as the prophets and the son as Jesus. Verse 43, about the kingdom being taken away and given to a people producing its fruit, has been misused to claim that God rejected the Jewish people; many scholars note that the text applies it to the leaders addressed (verse 45).

Editorial notes, not scripture.

Told in three Gospels

How Matthew tells it

Only Matthew has the leaders pronounce the tenants' fate themselves, and has Jesus say the kingdom will be given to 'a nation producing its fruit'. As in Luke, the son is thrown out of the vineyard before being killed; in Mark he is killed first. Matthew sets it between two other parables against the leaders.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24
  25. 25
  26. 26
  27. 27
  28. 28

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

Appearance

Verse numbersSmall numerals within the text
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