Chapter 21

1 Christ rideth into Jerusalem upon an ass, 12 driveth the buyers and sellers out of the temple, 17 curseth the fig tree, 23 putteth to silence the priests and elders, 28 and rebuketh them by the similitude of the two sons, 33 and the husbandmen, who slew such as were sent unto them.

1. Nigh unto Jerusalem. [The Triumphal Entry, Matt. 21:1–11=Mark 11:1–11=Luke 19:29–44=John 12:12–19. Major comment: Matthew. See Betrayal, Trial and Crucifixion of Jesus; the Passion Week.] This was Sunday (see DA 569) before the Passover, which fell on Friday in a.d. 31 (see Additional Notes on ch. 26, Note 1). Jesus had arrived in Bethany, about 2 mi. from Jerusalem, the preceding Friday, and had rested there over the Sabbath. It was during the course of this visit that Simon entertained Jesus and Lazarus (see DA 557, 558; see on ch. 26:6). The account in John calls for this sequence of events (see John 12:1–19).

All four gospel writers record the Triumphal Entry, except for Simon’s feast the first specific incident all four mention since the Feeding of the Five Thousand. The account of the Triumphal Entry is given in its simplest form in John, and is related at greatest length by Luke. The details given by the four evangelists vary from writer to writer, indicating separate accounts, yet the accounts are not contradictory but rather complementary.

Preparations for the Triumphal Entry began, apparently, late in the morning, for it was about the time of the evening sacrifice, approximately 3:00 p.m., that Jesus reached the brow of Olivet overlooking Jerusalem and that events reached a climax (see DA 571). It was much later than that when He finally reached the Temple.

Bethphage. Except in a general way nothing is known of the location of this village. It was doubtless situated somewhere on the eastern slope of the Mount of Olives, and probably not far from Bethany (see Mark 11:1; Luke 19:29). The name is Aramaic, and means “house of unripe figs.”

Mount of Olives. A low mountain ridge on the east side of Jerusalem, separated from the city of the Kidron Valley. It rises about 2,700 ft. (c. 823 m.) above sea level, approximately 250 ft. (c. 76 m.) higher than Jerusalem averages, and some 300 ft. (c. 91 m.) higher than the Temple plateau. Sometimes it is called Olivet (see 2 Sam. 15:30; Acts 1:12), which name is derived from the Latin of the Vulgate. Gethsemane was at or near the western foot of the Mount of Olives, opposite Jerusalem (see on Matt. 26:30, 36). This is the first mention of the Mount of Olives in connection with the life of Jesus, though He no doubt spent the night here on previous visits to Jerusalem. See illustration facing p. 517.

Then sent Jesus. Whereas in the past Jesus has taken every precaution against any popular demonstration acknowledging Him as the Messiah (see on Matt. 14:22; Mark 1:25; John 6:15), He now not only encourages this very thing but takes the initiative in bringing it about. To be sure, the disciples and many of the people no doubt expected Jesus to set up His kingdom at this paschal season (see Matt. 20:20, 21). Any surprise the disciples may have experienced arose from the fact that Jesus now apparently reversed His former attitude toward publicity. This changed attitude must have filled the disciples with unwarranted enthusiasm and hope. They failed to understand the true significance of the event until after the resurrection (see John 12:16).

Two disciples. None of the gospel writers identifies either of these two.

2. Village over against you.Jesus and His disciples had rested over the Sabbath in Bethany. It was probably now the latter part of Sunday morning (see on v. 1). Possibly the “village over against you” refers to Bethphage, which was apparently not far from Bethany.

Straightway.The directions Jesus here gives are explicit, and Mark records them in greater detail than do the other three evangelists.

An ass tied. Mark adds that they actually found the animal tied “by the door without in a place where two ways met” (see on Mark 11:4).

A colt. As part of Jesus’ instructions with respect to the errand, Mark adds, concerning the colt, “whereon never man sat” (ch. 11:2), a detail also noted by Luke (see ch. 19:30).

Bring them. The two were not to be separated. The reason for the requirement that both were to be brought, in view of the fact that Jesus actually rode only the colt (see Mark 11:7; see on Matt. 21:5), is not stated and is not entirely clear. The purpose may have been to make the prophecy of Zech. 9:9 more vivid to those who watched its fulfillment.

3. If any man say ought. Luke remarks that it was “the owners” who raised a question as to the right of the two disciples to loose the animals and lead them away (see ch. 19:33).

Lord. Gr. Kurious (see on Luke 2:29). This is the first time Jesus refers to Himself as Kurios, “Lord.” His usual designation for Himself has thus far been “Son of man” (see on Matt. 1:1; Mark 2:10).

Hath need of them.It may seem strange that Jesus did not instruct the two disciples to request the use of the animals rather than commander them. However, it should be remembered that upon this occasion Jesus assumed the role of King of Israel (see on v. 1). He made reference to Himself as Lord, implying that He had the power and authority to call upon the subjects of His kingdom for any property or services deemed essential. A king did not request property and services, as this would imply the right of the subject to decline the request. Therefore, His directions to take the two animals were fully in keeping with the role Jesus now assumed, and would be so understood by both the disciples and the owners of the beasts. The popular sentiment in favor of proclaiming Christ King (see on v. 1), together with the explanation the two disciples were sure to make about Christ’s intentions upon this occasion, would be sufficient to secure consent for their use.

4. Might be fulfilled. See on ch. 1:22.

Prophet. The quotation is from Zech. 9:9, though the first clause of it more closely resembles Isa. 62:11 (cf. on Mark 1:2). Compare the quotation as given by John (ch. 12:14, 15).

5. Tell ye. Note that Jesus’ directions to the two disciples closed with v. 3. In vs. 4 and 5 Matthew refers to the Triumphal Entry as the fulfillment of certain specific OT prophecies.

Daughter of Sion. A Hebraism for the inhabitants of the city of Jerusalem (see on Ps. 9:14; Isa. 1:8).

Thy King cometh. Jesus was following the custom of a royal entry into the city, as in the days of old (see DA 570). His hour had come, and for the first time He presented Himself to Israel as her rightful King, the One who was to sit upon the throne of David (see on 2 Sam. 7:12, 13; Matt. 1:1; Acts 2:30). Jesus later acknowledged the title “King of the Jews” (Luke 23:3; John 18:33, 34, 37), but hastened to add, “My kingdom is not of this world” (John 18:36). But the Jewish leaders refused to accept Him as their King (see on John 19:14, 15). Jesus was not now appearing in His role as King of the kingdom of glory (see Matt. 25:31), but as King of the spiritual kingdom of divine grace (see on chs. 3:2; 4:17; 5:2). Jesus knew that this episode in His life mission would inevitably lead to the cross, yet went through with it steadfastly and purposefully. It was necessary that the eyes of all men be turned toward Him in the closing days of His life, that all might understand, if they would, the significance of His mission to earth.

Sacred memories and visions of future glory must have pressed upon His mind as Christ traversed the way that led upward to the crest of the Mount of Olives and down the father side into Jerusalem. The holy Shekinah, in taking its departure from the first Temple shortly before its destruction by Nebuchadnezzar, had paused briefly at the crest of the mountain (see DA 829; see on Eze. 11:23). The Triumphal Entry was “the dim foreshadowing” of Jesus’ return in the clouds of heaven (see DA 580). It was from the eastern slope of the mountain that Jesus Himself, nearly two months later, was to ascend to heaven (see DA 829, 830). When, at the close of the millennium, He returns to earth, accompanied by the saints and the Holy City, He will descend upon the Mount of Olives (see GC 662, 663; see on Zech. 14:4). The Holy City then settles down where old Jerusalem once stood, and Christ, the saints, and angels enter into the city (see Rev. 21:2, 10; GC 663).

And a colt. From the English translation it appears that Jesus rode both animals. However, the Greek may more properly be translated, “upon an ass, even a colt.”

6. Disciples went. What emotions must have stirred within the hearts of these two disciples as they went on their errand! To all Jesus’ friends among the throngs of people (see on v. 8) whom they met, the two disciples imparted their interpretation of what was about to take place (see DA 570). With excitement they could not conceal, they hastened on their way, thinking they were soon to realize the long-cherished desire of their hearts (see DA 570, 571). Matthew omits the account of the experience of the two disciples in finding the ass and cold and securing the owner’s permission to return with them to Jesus (see Mark 11:4–6; Luke 19:32–34).

7. Clothes. Gr. himatia, meaning their outer garments, or “mantles” (see on ch. 5:40).

8. Very great multitude. Rather, “most of the multitude” (see on v. 9).

Spread. For this custom as an expression of homage to royalty see on 2 Kings 9:13.

Their garments. Literally, “their own garments,” in contrast to those of the disciples (see v. 7).

Branches. In addition to those of the olive trees (from which the Mount of Olives received its name), there were branches of palm trees, which were used in connection with a triumphal entry, as a symbol of victory (compare the experiences of Simon and Judas Maccabaeus, 1 Macc. 13:51; 2 Macc. 10:7). In triumph Jesus rode forward to the cross, where, in seeming defeat, wearing a crown of thorns as “King of the Jews” (John 19:19), He died a mighty Conqueror.

9. Multitudes. The throng that gathered as Jesus moved on toward the summit of the Mount of Olives. Among these, undoubtedly, who constituted the throng were many who had come to Bethany to see Jesus and to see Lazarus, whom Jesus had but a few short weeks before raised from the dead (see John 12:17, 18). Even the priests and rulers came out to join the vast concourse of people. In this triumphal procession were many who had been captives of Satan and whom Jesus had delivered from demons, from blindness and dumbness, from sickness and lameness, from leprosy and death.

Cried, saying. According to the Greek, they kept on shouting and repeating the words. Compare the joyous acclamation first used in welcoming the ark to Jerusalem (see on Ps. 24:7–10).

Hosanna. Gr. hoµsanna, a transliteration of the Aramaic hoshaФ naХ, meaning “save, now” or “save, I pray thee” (see on Ps. 118:25). Here the expression may be considered a prayer to God that salvation may come to Israel through Messiah King.

Son of David. See on ch. 1:1.

Blessed is he. The quotation is based on Ps. 118:26. The parallel passage in Mark reads instead, “Blessed be the kingdom of our father David” (Mark 11:10).

Hosanna in the highest. See on Luke 2:14. Only Luke gives an account of the climax of the Triumphal Entry, when the priests and rulers from Jerusalem met Jesus, and only he records Jesus’ exclamation of grief over the doomed city of Jerusalem (see on ch. 19:39–44).

10. Was moved. Literally, “was shaken,” or “was caused to tremble.” The extreme agitation of the whole city is here graphically portrayed. Mark’s account of what Jesus did in the later afternoon and evening of this momentous day is more complete than that of the other evangelists (see on ch. 11:11).

11. Multitude. See on v. 9.

Jesus the prophet. See Matt. 21:46; see on John 7:40; cf. v. 52. The people were not entirely convinced that Jesus was the Messiah, though they realized that the power of God was with Him.

12. Jesus went into the temple. [Second Cleansing of the Temple, Matt. 21:12–17=Mark 11:15–19=Luke 19:45–48. Major comment: Matthew. See Closing Ministry at Jerusalem; The Duration of Christ’s Ministry, the Passion Week, The Duration of Christ’s Ministry, the Opening of the Galilean Ministry, the Passion Week, the Resurrection to Ascension.] The First Cleansing of the Temple is recorded only in John (see ch. 2:13–25), which, in turn, contains no account of this Second Cleansing. The First Cleansing took place in the spring of a.d. 28, at the beginning of Jesus’ early Judean ministry (see on John 2:13–17).

Because Jesus entered the courts of the Temple late Sunday afternoon, following His triumphal entry into Jerusalem (see on Matt. 21:1), and because the Gospel record leaves more or less obscure the transition from this visit to the Temple to that of the following day, some have concluded that the cleansing of the Temple occurred on Sunday, immediately following the triumphal ride into the city. Matthew’s deviation from strict chronological order in recording the cursing and withering of the fig tree (see on v. 18) has also tended to leave the actual order of events less apparent than it would otherwise be. The narrative in Mark is in more nearly strict chronological order; hence the Second Cleansing of the Temple occurred on Monday (cf. DA 581, 582).

Cast out. Undoubtedly, the throng that accompanied Jesus had intended to crown Him as king of Israel. Although Jesus never lent encouragement to the erroneous ideas the Jews held concerning His kingdom, He now proceeded to act in the role of Messiah-King in order that all men might have full opportunity to understand the significance of the crucifixion (see on vs. 1, 5). He declared the Temple to be “my house” (v. 13), and as its rightful owner He exercised His authority to determine what use should be made of its sacred precincts (see on v. 23).

Them that sold and bought. The outer court, the court of the Gentiles, was the scene of this unholy traffic. In the Temple market were sold the various kinds of animals and birds required for sacrifice, together with cereal, salt, incense, and oil (see Vol. I, pp. 698-705). This market was considered a necessary convenience for the pilgrims who came from great distances, and who thus found it impractical to bring their own sacrifices. The noise, commotion, and sharp bargaining carried on must have offended the religious consciousness of those who worshiped God “in spirit and in truth” (John 4:24). This traffic was licensed by the Temple authorities, who made a handsome profit from it. But those who carried it on revealed that they had a gross misconception of the character of God and of the requirements He made of those who love and serve Him (see p. 70; see on Micah 6:8; Matt. 9:13; Eze. 44:23).

Tables. Gr. trapeza (see on Luke 19:23).

Moneychangers. Here, those who exchanged other currencies for the half shekel of the Temple, at a profit to themselves, of course (see on ch. 17:24).

Doves. Or, “pigeons.” Doves were the offering of the poor (see Lev. 12:8; see on ch. 1:14; Luke 2:24).

13. It is written. The quotation is from Isa. 56:7, which, taken in its context, refers specifically to the fact that Gentiles were to be converted to the true God (see on Isa. 56:6–8). For the place God designed the Temple at Jerusalem to fill in the great ingathering of the nations to the worship of the true God see Vol. IV, pp. 28-30.

Den of thieves. Rather, “den of robbers.” Jesus employs the language of Scripture (see on Jer. 7:11) in giving His own comment on the scene before Him. By making the sacred symbols of the Lamb of God a source of personal profit, the rulers were making sacred things common and robbing God of the honor and glory that were His. They were also robbing all the worshipers of a knowledge of the character and requirements of God; and particularly were they robbing the Gentile worshipers of the opportunity to know God as He is. In their spirit of greed the dignitaries of the Temple were no better than thieves.

14. Blind and the lame. In the triumphal procession the day before, the trophies that Jesus’ healing power had rescued from the oppression of Satan had marched along shouting the Saviour’s praises (see on v. 9). As Jesus set about healing those who now flocked to Him in the Temple courts, He gave a practical demonstration of the truth that the Temple had been ordained of God to serve man’s need, not his greed. It seems that for a brief time Jesus was in complete control of the Temple (see Mark 11:16), and during the time demonstrated, in part, how these sacred precincts should be used. He had come to earth that men “might have life, and that they might have it more abundantly” (John 10:10; not that they might sacrifice more abundantly or make profits more abundantly.

15. Priests and scribes. See p. 55. These were the very men who had licensed the illegal Temple traffic, and who reaped a handsome profit from the buying and selling that went on there.

Hosanna. See on v. 9.

Son of David. See on ch. 1:1.

16. Hearest thou? The situation was entirely out of the control of the “chief priests and scribes.” The throngs that had gathered in the Temple area to see Jesus were acclaiming Him as Messiah King, and this aroused in the Jewish leaders the same mingled emotions of fear and rage they had felt on the late afternoon of the day before (see on Luke 19:39). Now they made a frantic appeal to Jesus, as they had the day before, to quiet the acclamations of praise.

Have ye never read? This quotation agrees exactly with the LXX of Ps. 8:2, differing slightly from the Hebrew. This question, implying a severe rebuke, suggests that the leaders should have recognized that events now taking place were in harmony with the teachings of Scripture (see on Matt. 19:4).

17. Bethany. Evidently this was where Jesus had lodged since Friday (see on Matt. 21:1, 2; Mark 11:11).

18. In the morning. [The Fruitless Fig Tree, Matt. 21:18–22=Mark 11:12–14, 20–26. Major comment: Mark.] Following a topical arrangement of events, Matthew unites the two parts of the story of the Fruitless Fig Tree. For the chronological sequence of events see on Mark 11:12.

23. When he was come. [The Leaders Challenge Jesus’ Authority, Matt. 21:23–27=Mark 11:27–33=Luke 20:1–8. Major comment: Matthew. See Closing Ministry at Jerusalem; the Passion Week.] This occasion, the Tuesday before the Passover a.d. 31, was the last time Jesus taught in the Temple. He was already teaching the people when accosted by the leaders (see Luke 20:1).

Chief priests. See on ch. 2:4. Many of “the chief priests” were Sadducees, as most of the scribes were Pharisees. Both Mark (ch. 11:27) and Luke ch. 20:1) include the scribes in their accounts of this incident.

Elders. The Sanhedrin had already met, earlier in the morning, and had determined to demand of Jesus His credentials (see DA 593). Possibly some of the same men who now confronted Him may have been among the number sent to John the Baptist with a similar question three and a half years before (see on John 1:19). If so they had heard John declare Jesus to be the Messiah (see John 1:26, 27, 29).

By what authority? At the First Cleansing of the Temple the Jewish leaders had demanded a “sign” as proof of Jesus’ authority to teach (see John 2:18). Since that time the leaders of Israel had been provided with repeated evidences of Jesus’ power and authority (see on Matt. 16:1). The Jews recognized that prophets might teach the people without rabbinical approval, but expected them to give evidence of their divine commission. Now, by their question, the Jewish leaders sought incriminating evidence against Jesus.

These things. That is, His Triumphal Entry, His cleansing of the Temple, and now, His teaching in the Temple courts.

24. I also will ask you. The procedure of answering one question by propounding another was approved in rabbinical debates. The counterquestion was supposedly designed to point the way to the answer of the original question. Jesus now adopted this mode of reply.

One thing. In reality Jesus was not evading the issue, for their answer to His question would, in principle, provide also an answer to their own question. The wisdom and skill with which Jesus met the challenge was an additional evidence of His divinity.

25. Baptism of John. See on Matt. 3:6; Mark 1:4; Luke 7:29. Baptism was the characteristic feature of John’s ministry, and came to be the popular designation for it.

Whence was it? Neither John nor Jesus had received an endorsement from the authorities at Jerusalem. What authority they had came, not from men, but directly from God. Therefore, the question posed by the rulers, and Christ’s question in reply, revolved about the ability to evaluate the divine credentials.

Reasoned. The Jewish leaders were in a quandary, and so hurriedly conferred among themselves.

Why did ye not then? The Jewish leaders well knew that an honest admission would elicit this reply from Jesus. But more was involved. If they acknowledged John’s divine credentials, they must of necessity accept his message, and the climax of his message was the identification of Jesus of Nazareth as the Messiah (see John 1:26, 27, 29). Thus, to acknowledge John’s authority was equivalent to acknowledging that of Jesus.

26. Fear the people.Fear of physical violence seems to have controlled the minds of the leaders (see Luke 20:6). If popular opinion turned against them, their influence over the people would be lost. Position and influence meant more to them than truth. Public sentiment was strongly in favor of John the Baptist, and now similarly favored Jesus (see Mark 12:37; DA 594).

27. We cannot tell. The Jewish leaders must certainly have known that John was a prophet, but to escape a dilemma they took refuge in professed ignorance. Even so, they did not escape unscathed. Their answer to Jesus’ question automatically canceled their right to press Him for an answer to their original question, and this accounts for the fact that they did not continue to urge the demand. Furthermore, they forfeited the respect of the people. They were inextricably entangled in the net they had so cleverly spread for Jesus. Jesus had tested their professed ability to evaluate divine credentials, and they had miserably failed. They had, for practical purposes, abdicated their claim to be the spiritual leaders of the nation.

28. What think ye? [The Two Sons, Matt. 21:28–32. See on parables pp. 203-207.] The purpose of Jesus in this parable was to set forth the true nature of the choice the Jewish leaders were making with respect to the gospel of the kingdom as proclaimed by John the Baptist and by Jesus. Tactfully but purposefully Jesus led them, as He so often did, to condemn themselves (see v. 41), so that they might view their conduct in its true light.

A certain man. In this parable, God.

Two sons. Ever since the entrance of sin the two classes here represented have been in the world, those who obey and those who do not. Thus it is today, and thus it will be till the close of time.

First. This son is representative of all who make no profession of service to God, but are living in open transgression.

Go work to day. This command God gives to every “son.” None are exempt.

29. I will not. This son openly flouted his father’s authority. He made no pretense of obeying his father. He was willing to enjoy the privileges of sonship—he apparently still lived in his father’s home—but was unwilling to bear the responsibilities of sonship.

30. Second. This son represents all who profess to be sons of God yet fail to do His will.

31. Whether of them? With which of the two sons would the father be the more pleased? Obviously, neither was perfect. Both erred, the one in his original attitude, and the other in his performance.

Will of his father. Profession without action is of no value (see on ch. 7:21).

Verily. See on (ch. 5:18).

Publicans and the harlots. See on Mark 2:14; Luke 3:12. This expression was a catch-all phrase designating all social and religious outcasts, who generally avoided the Temple and synagogue and were usually unwelcome when they did attend. Compare the expression “publicans and sinners” (Matt. 9:11; see on Luke 5:30).

Before you. So far as the baptism of John was concerned this was literally true (see Luke 7:29, 30). Many of the irreligious were painfully aware of their dire spiritual need, and rejoiced that John and Jesus made room for them in the kingdom of heaven. The scribes and Pharisees, on the other hand, were self-satisfied and therefore impervious to the gospel (see on Luke 15:2).

32. Way of righteousness. The “way of righteousness” is the Christian way, or philosophy, of life. For comment on the “strait” gate and the “narrow” way see on ch. 7:13, 14.

Believed him not. See Luke 7:29, 30. Like the second son in the parable, the Jewish leaders refused to enter into the Lord’s vineyard and labor there, after having professed that they would.

Repented not afterward. They did not alter their original decision. When the One to whom John bore witness appeared, and for three and a half years gave evidence of His divine nature and of the character of His kingdom, the Jewish leaders persevered in their impenitence. Their obdurate hearts remained unchanged (see on Ex. 4:21). The fact that tax collectors and harlots responded so readily to the preaching of John and that of Jesus offended the Jewish leaders (see on Matt. 11:19). The latter were unwilling to labor in the same vineyard where social outcasts such as reformed tax collectors like Zacchaeus (see Luke 19:1–10) and reformed harlots like Mary (see on Luke 7:36, 37) were accepted as laborers.

33. Hear another parable. [The Wicked Husbandmen, Matt. 21:33–46=Mark 12:1–12=Luke 20:9–19. Major comment: Matthew. See on parables pp. 203-207.] This, the second parable was addressed to the people who had been listening attentively to Jesus as He taught (see Luke 20:9), but it was aimed at their leaders. As in the parable of the Two Sons (see Matt. 21:31), these leaders are led to confess their own guilt and to pronounce upon themselves their own sentence of doom (see v. 41).

Householder. Gr. oikodespoteµs, that is, the “master of the house” (see on Luke 2:29).

A vineyard. The grapevine was one of the national symbols of Israel. Near the very spot where Christ now stood, at the entrance to the Temple, was a large, magnificent vine wrought in gold and silver that represented Israel (Josephus Antiquities xv. 11.3; see DA 575; see on John 15:1). The words of Matt. 21:33 are borrowed largely from Isaiah’s allegory of the Lord’s vineyard (see Isa. 5:1–7).

This parable places emphasis on the rich blessings God had bestowed upon Israel, that they might provide the world with the fruit of divine character (see on Matt. 21:34). In health, intellect, skill, prosperity, and character the people of Israel were to become the greatest nation of the earth, revealing to all men the glory of God’s purpose. For an analysis of these blessings and a composite picture of the manner in which the nations of the world were to be brought to a knowledge of the true God see Vol. IV, pp. 26-30.

Hedged. Gr. phragmos, “a hedge,” or “a fence.” The hedge represents the precepts of the divine law, obedience to whose principles of truth and justice protects against all wrongdoing.

A winepress. This was usually a trough or tank hollowed out of solid rock. Such wine presses may be seen in Palestine even today.

Let it out. Or, “leased it.” In ancient times rent for a field was paid either in cash or in kind. In the latter case, either a specified amount of the harvest or a proportionate amount was stipulated in the agreement. The tenants in this parable were sharecroppers, which fact does not imply that the difficulties of some present-day sharecroppers were necessarily theirs.

Husbandmen. Or, “tenants” (RSV).

Far country. He was an absentee landlord.

34. His servants. In ch. 23:34 Jesus speaks of sending “prophets, and wise men, and scribes” (cf. v. 37). The priests were in a special sense the appointed custodians of the Lord’s vineyard, the prophets were God’s chosen representatives, or servants.

The fruits of it. Or, “his fruit.” The owner sent for his share of the crop (see on v. 33). Israel was to bring forth the fruit of character and thus reveal to the world the principles of the kingdom of heaven. The fruit of character was first to be manifest in their own lives, and then in the lives of men in the nations about them. Similarly, the Lord expects from His church today returns commensurate with the great blessings He has bestowed upon her (see COL 296).

35. Took his servants. Matthew speaks of various groups of servants, some of the first of whom were murdered (see vs. 35, 36). Mark has one servant sent upon each occasion, some being killed (see ch. 12:3–5). Luke also has one servant on each occasion, with none of the servants mentioned as being killed (see ch. 20:10–12). The number of servants and the particular fate each suffered are obviously not essential to the parable (see p. 204). A little later this very day Jesus spoke in literal language of the treatment the Jews accorded the messengers God had sent (see Matt. 23:29–37). For specific illustrations of the fate of various prophets, see 1 Kings 18:13; 22:24–27; 2 Kings 6:31; 2 Chron. 24:19–22; 36:15, 16; Neh. 9:26; Jer. 37:15; see also Acts 7:52. The tenants of the vineyard not only refused to pay rent; they insulted the owner of the vineyard by mistreating his representatives and by acting as if they themselves were its rightful owners.

37. Last of all. See Mark 12:6. When Israel rejected Jesus as the Messiah they rejected God’s last offer of mercy to them as a nation. Jesus here foresees no future time when the Jews as a nation are to be restored to divine favor (see Vol. IV, p. 33).

Reverence. Or, “respect.”

38. This is the heir. Paul speaks of Jesus as being “appointed heir of all things” (Heb. 1:2), and of those who accept Him as being “joint-heirs” with Him (Rom. 8:17).

Let us kill him. At this very moment the Sanhedrin was seeking means to do away with Jesus (see Luke 19:47; see on Matt. 21:23). Repeatedly during recent months they had met to consider means by which to bring His ministry to a close (see on Matt. 19:3; 20:18), the latest occasions being the preceding Sabbath day (see DA 563, 564) and this very morning (ch. 21:23).

40. Cometh. The tenants respect none but the owner (cf. John 8:41), who comes to make a personal investigation of the situation. He comes to them in judgment.

41. They say. There could be no other response than that here made. The order of the Greek is striking, and may be rendered, “Wretches, wretchedly will he destroy them.”

His vineyard. See on vs. 33, 43.

42. Did ye never read? See on v. 16. Among this deputation were scribes, whose duty it was to study and expound the Scriptures (see on vs. 16, 23).

Stone. The quotation is from Ps. 118:22, 23, and is identical with the text of the LXX. The rabbis themselves recognized this passage as Messianic (see DA 597). The RSV heightens the contrast: “the very stone,” etc. For the “stone” as a symbol of Christ see on Matt. 16:18. For the historical experience that forms the background of the rejected cornerstone see DA 597, 598.

Head of the corner. The cornerstone was a most important part of the structure, since it bound together the two walls meeting at the corner. For other references to the cornerstone see Acts 4:11; Eph. 2:20; 1 Peter 2:7; see on Ps. 118:22; Isa. 28:16.

43. Kingdom of God. That is, in this instance, the privilege of being God’s chosen people. In the future God’s plan to save the world would no longer be dependent on the Jewish nation, as a building was on its cornerstone. For Israel’s part in God’s plan see Vol. IV, pp. 26-33.

Given to a nation. That is, to the Christian church (see 1 Peter 2:9, 10).

Fruits. See on v. 34.

44. Fall on this stone. That is, submit to Christ. This was the very thing the Jewish leaders refused to do (see on vs. 25, 27).

It shall fall. That is, in judgment. This judgment was soon to fall upon the Jewish nation and its perversely impenitent leaders.

Will grind … to powder. Gr. likmaoµ “to winnow [chaff from grain],” “to scatter,” or “to crush to pieces.” These words strongly reflect the thought of Dan. 2:44, 45, where likmaoµ is found in the LXX (v. 44). A heavy object pulverizes whatever it falls on, and the fragments are scattered far and wide. The same word is used in the LXX of Ruth 3:2. The expression “grind him to powder” could thus also be rendered, “blow him away like chaff,” or “scatter him like chaff.” Textual evidence may be cited (cf. p. 146) for the omission of Matt. 21:44.

45. Priests and Pharisees. See on v. 23.

Perceived. The application was so clear that no explanation was necessary. Undoubtedly the Jewish leaders knew full well the meaning of such OT passages as Isaiah’s allegory of the vineyard (ch. 5:1–7) and the various passages that referred to the Messiah as a “stone” (Ps. 118:22, 23; Isa. 28:16; etc.).

46. Lay hands on him. That is, to arrest Him. As they saw it, Jesus was defying their authority, and they could scarcely restrain themselves from carrying out, immediately, their designs.

Feared the multitude. Public sentiment was now strongly in favor of Jesus. Each encounter He had with the Jewish leaders must have diminished the respect in which the people, generally, held these perverse ecclesiastics.

For a prophet. See on Matt. 21:11; John 7:40.

Ellen G. White comments

1, 2 DA 569

1–11DA 569–579

3, 5 DA 570

5     GC 100

8     DA 570; EW 109; GC 367

9     DA 572, 609; EW 110, 175, 179, 244, 292; GC 367, 402, 404; LS 62; SR 370, 373; 1T 57; 4T 188

10   DA 570, 578, 580

12   DA 589; GC 127; MM 122

12, 13  CT 25; FE 174; PK 185; 1T 471; 8T 67

12–15COL 273

12–16DA 589–592; 9T 75

13   DA 591; Te 64; 4T 252; 8T 92

13, 14  MM 123

14–16DA 592

16   GC 367

17–19DA 580–588

19   Ev 511; FE 50; 4T 385, 403, 614; 5T 146, 352

21   9T 96

22   AA 564; CD 189; COL 174; GW 263; LS 60; 7T 274

23   COL 273

23–25DA 593

23–32COL 272–283

23–46DA 593–600

24–28COL 274

27   DA 594

28   ChS 80; COL 281; CT 35, 415; Ev 24; FE 334, 356, 362, 367, 514; Te 236; TM 184; 2T 263; 5T 462; 7T 220; 8T 36, 216; 9T 169

28–31COL 272

28–32DA 595

29, 30  COL 275

31   COL 117, 226; 4T 614; 8T 72, 75

31, 32  COL 276

33   COL 284

33–40PK 21, 711

33–41DA 596

33–44COL 284–306

37, 38  COL 293

38, 40  DA 597

40–44COL 295

41   GC 643; PK 714

41–44PK 712

42–44AA 64; DA 597

43   AA 174

44   CE 11; COL 411; DA 600; FE 284; GW 336; TM 80, 146; 2T 301; 5T 218; 6T 317; 9T 155

46        DA 597