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Matthew 21

Matthew 21
Gospel of Matthew 21:34–37 on the recto side of Papyrus 104, from c. AD 250
BookGospel of Matthew
CategoryGospel
Christian Bible partNew Testament
Order in the Christian part1

Matthew 21 is the twenty-first chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus triumphally or majestically arrives in Jerusalem and commences his final ministry before his Passion.

Structure

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The narrative can be divided into the following subsections:

Text

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Matthew 21:19-24 on Uncial 087, 6th century.

The original text was written in Koine Greek. This chapter is divided into 46 verses.

Textual witnesses

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Some early manuscripts containing the text of this chapter are:

Old Testament references

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New Testament parallels

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Triumphal entry of Jesus into Jerusalem (21:1–11)

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Main article: Triumphal entry into Jerusalem

The narrative takes some topics from previous chapters:

The "great multitude" (verse 8) had followed Jesus through the neighbouring city of Jericho in the previous chapter.[5]

The initial part of the narrative also offers two "firsts":

These two "firsts" challenge the people of Jerusalem to make a decision about "who is this Jesus" (cf. verse 10).[4]

Verse 2

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"Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Loose them and bring them to Me."[6]

Commentator Dale Allison is reminded of the finding of donkeys for King Saul recorded in 1 Samuel 10:1–9.[7]

Verse 3

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"If any one says anything to you, you shall say, 'the Lord has need of them,' and he will send them immediately”.[8]

For Arthur Carr, this account "leads to the inference that the owner of the ass was an adherent of Jesus, who had perhaps not yet declared himself".[9] To William Robertson Nicoll, "it was to be expected that the act would be challenged".[10] For Henry Alford, it is the LORD Jehovah who needs them, for the service of God;[11] for Nicoll, it is Jesus who is the Lord or master who needs them, using the term Ὁ κύριος, ho kurios, in the same manner as where it refers to Jesus in Matthew 8:25: "Save us, Lord; we are perishing."[10]

Verse 4

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This took place to fulfill what was spoken by the prophet:[12]

Some versions read "All this took place ...",[13] but the word ὅλον (holon, "all") does not appear in a number of early texts.[14]

Verse 8

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A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road.[15]

For accuracy, some commentators note that Greek: ο δε πλειστος οχλος (ho de pleistos ochlos) is best read as "most of the people", or "the greatest part of the multitude":[14] thus the Revised Version reads:

And the most part of the multitude spread their garments in the way; and others cut branches from the trees, and spread them in the way.[16]

Nicoll suggests perhaps this minority had no upper garments, or did not care to use them in that way.[10]

Old Testament kings were honored by the spreading of garments in their way,[17] "that their feet might not touch the dusty ground".[18]

Verse 11

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And the crowds said,
This is the prophet Jesus from Nazareth of Galilee.[19]

Cleansing of the Temple (21:12–17)

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Main article: Cleansing of the Temple

Verse 12

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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,[20]

"Money changers": are certain people who sat in the temple at certain times, to receive the "half shekel", and sometimes change the money for it to themselves. It was a custom for every Israelite, once a year, to pay half a shekel towards the temple charge and service, based on the orders given by God to Moses in the wilderness during the numbering of the Israelites, to take half a shekel out of everyone twenty years of age and older, rich or poor (Exodus 30:13), though this does not seem to be designed as a perpetual rule. However, it became a fixed rule, and was annually paid.[21] Every year a public notice was given in all the cities in Israel, that the time of paying the half shekel was nearing, so the people will be ready with their money, for everyone was obliged to pay it, as stated,[22] Notice being thus given,[23] "on the fifteenth day (of the same month), "tables" were placed in the province, or city (which Bartenora [23] interprets [as] Jerusalem; but Maimonides says,[22] the word used is the name of all the cities in the land of Israel, excepting Jerusalem), and on the twenty fifth they sit "in the sanctuary". The same is related by Maimonides.[24] This gives a plain account of these money changers, their tables, and their sitting in the temple, and on what account. These exchangers had a profit, called "Kolbon", in every shekel they changed.[25] This "Kolbon" gives the name "Collybistae" for these exchangers in this text.[26][27] The large gain must amount to a great deal of money. They seemed to work within the frame of law when Christ overturned their table, unless it should be objected, that this was not the time of their sitting, because that happened a few days before the Passover, which was in the month Nisan (the tenth of Nisan, when Christ entered the temple), whereas the half shekel should be paid in the month Adar until the twenty fifth of Adar. Moreover, these men had other business, such as money exchange, especially at such a time as the passover, when persons came from different parts of world to attend it; and might want to exchange their foreign money for current money.[28][29]

Verse 13

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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.[30]

Citing from Isaiah 56:7; Jeremiah 7:11
Cross reference: Mark 11:17; Luke 19:46

Authority of Jesus questioned (21:23–27)

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Main article: Authority of Jesus questioned

Verses 24–27

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Jesus ... said to them, “I also will ask you one thing, 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?” And they reasoned among themselves, saying, “If we say, ‘From heaven’, He will say to us, ‘Why then did you not believe him?’ But if we say, ‘From men’, we fear the multitude, for all count John as a prophet”. So they answered Jesus and said, “We do not know.”[31]

Allison notes that "this section is less about Jesus ... or [John] the Baptist than it is about the chief priests and elders, characterising these as (a) less spiritually aware and perceptive than the multitudes over whom they preside, and (b) moral cowards driven by expediency.[7]

Parable of two sons (21:28-32)

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Main article: Parable of the Two Sons

Occurring only in Matthew, this parable refers to two sons. Their father asked both of them to work in his vineyard. One of the sons said that he wouldn't do it, but he later changed his mind and did the work anyway. The other son said he would do it, but he didn't go.

Parable of the Wicked Husbandmen (21:33–46)

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Main article: Parable of the Wicked Husbandmen

Verse 43

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Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.[32]

Protestant biblical commentator Heinrich Meyer notes that "Jesus is not here referring to the Gentiles, as, since Eusebius' time, many ... have supposed, but, as the use of the singular already plainly indicates, to the whole of the future subjects of the kingdom of the Messiah, conceived of as one people, which will therefore consist of Jews and Gentiles, [the] new Messianic people of God",[14] the "holy nation" addressed as such in 1 Peter 2:9. The phrase "the fruits of it" means "the fruits of the kingdom".[33]

Verses 45-46

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45 Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them. 46 But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet.[34]

Chapter 22 opens with the words, "And Jesus answered and spoke to them again ...", suggesting that Matthew's account of the Parable of the Wedding Feast is a response to the "stirrings in the minds" of those who listened to Jesus.[35]

See also

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References

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  1. ^ "Liste Handschriften". Münster: Institute for New Testament Textual Research. Retrieved 27 August 2011.
  2. ^ Thomas, J. David. The Oxyrhynchus Papyri LXIV (London: 1997), pp. 7–9.
  3. ^ Kirkpatrick, A. F. (1901). The Book of Psalms: with Introduction and Notes. The Cambridge Bible for Schools and Colleges. Vol. Book IV and V: Psalms XC-CL. Cambridge: At the University Press. p. 838. Retrieved February 28, 2019.
  4. ^ a b Allison 2007, p. 871.
  5. ^ Matthew 20:29
  6. ^ Matthew 21:2 NKJV
  7. ^ a b Allison 2007, pp. 871–2.
  8. ^ Matthew 21:2: Revised Standard Version
  9. ^ Carr, A. (1893), Cambridge Bible for Schools and Colleges: Matthew 21, accessed 12 March 2021
  10. ^ a b c Nicoll, W. R., The Expositor's Greek Testament: Matthew 21, accessed 12 March 2021
  11. ^ Alford, H., Greek Testament Critical Exegetical Commentary: Matthew 21, accessed 12 March 2021
  12. ^ Matthew 21:4: Revised Standard Version, English Standard Version
  13. ^ Matthew 21:4: NKJV
  14. ^ a b c Meyer, H. A. W., Meyer's NT Commentary on Matthew 21, accessed on 5 October 2019
  15. ^ Matthew 21:8: New International Version
  16. ^ Matthew 21:8: Revised Version
  17. ^ King Jehu, in 2 Kings 9:13
  18. ^ Pulpit Commentary, 2 Kings 9, accessed on 21 August 2024
  19. ^ Matthew 21:11: RSV, ESV
  20. ^ Matthew 21:12 NKJV
  21. ^ "On the first day of Adar (corresponds to February) they proclaimed concerning the shekels. Misn. Shekalim, c. 1. sect. 1.
  22. ^ a b Maimonides. Hilch. Shekalim, c. 1. sect. 1. 7. Quote: "it is an affirmative command of the law, that every man in Israel should pay the half shekel every year; even though a poor man that is maintained by alms, he is obliged to it, and must beg it of others, or sell his coat upon his back and pay it, as it is said, Exodus 30:15. The rich shall not give more, etc.--All are bound to give it, priests, Levites, and Israelites, and strangers, and servants, that are made free; but not women, nor servants, nor children."
  23. ^ a b Misn. Shekalim, c. 1. sect. 3.
  24. ^ Maimonides. Hilch. Shekalim, c. 1. sect. 9. Quote: "On the first of Adar they proclaim concerning the shekels, that every man may prepare his half shekel, and be ready to give it on the fifteenth; "the exchangers" sit in every province or city, and mildly ask it; everyone that gives them it, they take it of them; and he that does not give, they do not compel him to give: on the twenty fifth, they sit in the sanctuary to collect it; and henceforward they urge him that does not give, until he gives; and everyone that does not give, they oblige him to give pledge, and they, take his pledge, whether he will or not, and even his coat."
  25. ^ Maimonides. Hilch. Shekalim, c. 3. sect. 1. Quote: "When a man went to an exchanger, and changed a shekel for two half shekels, he gave him an addition to the shekel; and the addition is called "Kolbon"; wherefore, when two men gave a shekel for them both, they were both obliged to pay the "Kolbon".
  26. ^ The gain which these men had, is clarified in Misn. Shekalim, c. 1. sect. 7. Quote: "How much is the "Kolbon?" A silver "meah", according to R. Meir; but the wise men say, half an one." (Maimonides. Hilch. Shekalim, c. 3. sect. 7)
  27. ^ Maimonides & Bartenora in Misn. Shekalim, c. 1, sect. 7. & Cholin, c. 1. sect. 7. Quote: "what is the value of the "Kolbon?" At that time they gave two pence for the half shekel, the "Kolbon" was half a "meah", which is the twelfth part of a penny; and since, "Kolbon" less than that is not given." A "meah" was the half of a sixth part of the half shekel, and the twenty fourth part of a shekel, and weighed sixteen barley corns: half a "meah" was the forty eighth part of a shekel, and weighed eight barley"
  28. ^ Maimonides. Hilch. Shekalim, c. 2. sect. 2. Quote "In the sanctuary there were before them, "continually", or "daily", thirteen chests (and there were as many tables according to Misn. Shekalim, c. 6. sect 1.); every chest was in the form of a trumpet: the first was for the shekels of the present year, the second for the shekels of the year past; the third for everyone that had a "Korban", or vow upon him to offer two turtledoves, or two young pigeons; the one a burnt offering, the other a sin offering: their price was, cast into this chest: the fourth for everyone that had the burnt offering of a fowl only on him, the price of that was cast into this chest. The fifth was for him, who freely gave money to buy wood, to be laid in order on the altar; the sixth, for him that freely gave money for the incense; the seventh, for him that freely gave gold for the mercy seat; the eighth, for the remainder of the sin offering; as when he separated the money for his sin offering, and took the sin offering, and there remained of the money, the rest he cast into this chest; the ninth, for the remainder of the trespass offering; the tenth, for the remainder of the doves for men and women in fluxes, and women after childbirth; the eleventh, for the remainder of the offerings of the Nazarite; the twelfth, for the remainder of the trespass offering of the leper: the thirteenth, for him that freely gave money for the burnt offering of a beast."
  29. ^ John Gill. John Gill's Exposition of the Entire Bible. Exposition of the Old and New Testament. Published in 1746-1763.Public Domain This article incorporates text from this source, which is in the public domain.
  30. ^ Matthew 21:13 KJV
  31. ^ Matthew 21:24–27 NKJV
  32. ^ Matthew 21:43: NKJV
  33. ^ Matthew 21:43: footnote in the Holman Christian Standard Bible
  34. ^ Matthew 21:45–46: NKJV
  35. ^ Plumptre, E. H. (1905), Ellicott's Commentary for English Readers on Matthew 22, accessed on 22 August 2024

Sources

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