Matthew 21 · WEB
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Matthew 21

The entry into Jerusalem

When they came near to Jerusalem and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples, saying to them, “Go into the village that is opposite 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 immediately he will send them.”

All this was done that it might be fulfilled which was spoken through the prophet, saying, “Tell the daughter of Zion, behold, your King comes to you, humble, and riding on a donkey, on a colt, the foal of a donkey.”

The disciples went and did just as Jesus commanded them, and brought the donkey and the colt and laid their clothes on them; and he sat on them. A very great multitude spread their clothes on the road. Others cut branches from the trees and spread them on the road. The multitudes who went in front of him, and those who followed, kept shouting, “Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!”

When he had come into Jerusalem, all the city was stirred up, saying, “Who is this?”

The multitudes said, “This is the prophet, Jesus, from 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 has proclaimed to the end of the earth: “Say to the daughter of Zion, ‘Behold, your salvation comes! Behold, his reward is with him, and his recompense before him!’”
    Isaiah 62:11 · WEB
    Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Behold, your King comes to you! He is righteous, and having salvation; lowly, and riding on a donkey, even on a colt, the foal of a donkey.
    Zechariah 9:9 · WEB

    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 us now, we beg you, LORD! LORD, we beg you, send prosperity now. Blessed is he who comes in the LORD’s name! We have blessed you out of the LORD’s house.
    Psalm 118:25–26 · WEB

    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

Jesus entered into the temple of God and drove out all of those who sold and bought in the temple, and overthrew the money changers’ tables and the seats of those who sold the doves. He said to them, “It is written, ‘My house shall be called a house of prayer,’ but you have made it a den of robbers!”

The lame and the blind came to him in the temple, and he healed them. But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, “Hosanna to the son of David!” they were indignant, and said to him, “Do you hear what these are saying?” Jesus said to them, “Yes. Did you never read, ‘Out of the mouth of children and nursing babies, you have perfected praise’?”

He left them and went out of the city to Bethany, and camped 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

    I will bring these to my holy mountain, and make them joyful in my house of prayer. Their burnt offerings and their sacrifices will be accepted on my altar; for my house will be called a house of prayer for all peoples.”
    Isaiah 56:7 · WEB
    Has this house, which is called by my name, become a den of robbers in your eyes? Behold, I myself have seen it,” says the LORD.
    Jeremiah 7:11 · WEB

    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

    From the lips of babes and infants you have established strength, because of your adversaries, that you might silence the enemy and the avenger.
    Psalm 8:2 · WEB

    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 to the city, he was hungry. Seeing a fig tree by the road, he came to it and found nothing on it but leaves. He said to it, “Let there be no fruit from you forever!” Immediately the fig tree withered away.

When the disciples saw it, they marveled, saying, “How did the fig tree immediately wither away?”

Jesus answered them, “Most certainly I tell you, if you have faith and don’t doubt, you will not only do what was done to the fig tree, but even if you told this mountain, ‘Be taken up and cast into the sea,’ it would be done. All things, whatever you ask in prayer, believing, you will 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?

When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, “By what authority do you do these things? Who gave you this authority?”

Jesus answered them, “I also will ask you one question, which if you tell me, I likewise will tell you by what authority I do these things. The baptism of John, where was it from? From heaven or from men?” They reasoned with themselves, saying, “If we say, ‘From heaven,’ he will ask us, ‘Why then did you not believe him?’

But if we say, ‘From men,’ we fear the multitude, for all hold John as a prophet.” They answered Jesus, and said, “We don’t know.” He also said to them, “Neither will I tell 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 do you think? A man had two sons, and he came to the first, and said, ‘Son, go work today in my vineyard.’ He answered, ‘I will not,’ but afterward he changed his mind, and went. He came to the second, and said the same thing. He answered, ‘I’m going, sir,’ but he didn’t go. Which of the two did the will of his father?” They said to him, “The first.” Jesus said to them, “Most certainly I tell you that the tax collectors and the prostitutes are entering into God’s Kingdom before you.

For John came to you in the way of righteousness, and you didn’t believe him; but the tax collectors and the prostitutes believed him. When you saw it, you didn’t even repent afterward, that you 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 man who was a master of a household who planted a vineyard, set a hedge about it, dug a wine press in it, built a tower, leased it out to farmers, and went into another country. When the season for the fruit came near, he sent his servants to the farmers to receive his fruit. The farmers took his servants, beat one, killed another, and stoned another. Again, he sent other servants more than the first; and they treated them the same way. But afterward he sent to them his son, saying, ‘They will respect my son.’ But the farmers, when they saw the son, said among themselves, ‘This is the heir. Come, let’s kill him and seize his inheritance.’ So they took him and threw him out of the vineyard, then killed him. When therefore the lord of the vineyard comes, what will he do to those farmers?”

They told him, “He will miserably destroy those miserable men, and will lease out the vineyard to other farmers who will give him the fruit in its season.”

Jesus said to them, “Did you never read in the Scriptures, ‘The stone which the builders rejected was made the head of the corner. This was from the Lord. It is marvelous in our eyes’?

“Therefore I tell you, God’s Kingdom will be taken away from you and will be given to a nation producing its fruit. He who falls on this stone will be broken to pieces, but on whomever it will fall, it will scatter him as dust.”

When the chief priests and the Pharisees heard his parables, they perceived that he spoke about them. When they sought to seize him, they feared the multitudes, because they considered him to be 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 rejected has become the cornerstone. This is the LORD’s doing. It is marvelous in our eyes.
    Psalm 118:22–23 · WEB

    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.

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