31 Whether G5101 of G1537 them twain G1417 did G4160 the will G2307 of his father? G3962 They say G3004 unto him, G846 The first. G4413 Jesus G2424 saith G3004 unto them, G846 Verily G281 I say G3004 unto you, G5213 That G3754 the publicans G5057 and G2532 the harlots G4204 go G4254 into G1519 the kingdom G932 of God G2316 before G4254 you. G5209
And, G2532 behold, G2400 a woman G1135 in G1722 the city, G4172 which G3748 was G2258 a sinner, G268 when she knew G1921 that G3754 Jesus sat at meat G345 in G1722 the Pharisee's G5330 house, G3614 brought G2865 an alabaster box G211 of ointment, G3464 And G2532 stood G2476 at G3844 his G846 feet G4228 behind G3694 him weeping, G2799 and began G756 to wash G1026 his G846 feet G4228 with tears, G1144 and G2532 did wipe G1591 them with the hairs G2359 of her G846 head, G2776 and G2532 kissed G2705 his G846 feet, G4228 and G2532 anointed G218 them with the ointment. G3464 Now G1161 when the Pharisee G5330 which G3588 had bidden G2564 him G846 saw G1492 it, he spake G2036 within G1722 himself, G1438 saying, G3004 This man, G3778 if G1487 he were G2258 a prophet, G4396 G302 would have known G1097 who G5101 and G2532 what manner G4217 of woman G1135 this is that G3748 toucheth G680 him: G846 for G3754 she is G2076 a sinner. G268 And G2532 Jesus G2424 answering G611 said G2036 unto G4314 him, G846 Simon, G4613 I have G2192 somewhat G5100 to say G2036 unto thee. G4671 And G1161 he saith, G5346 Master, G1320 say on. G2036 There was G2258 a certain G5100 creditor G1157 which had two G1417 debtors: G5533 the one G1520 owed G3784 five hundred G4001 pence, G1220 and G1161 the other G2087 fifty. G4004 And G1161 when they G846 had G2192 nothing G3361 to pay, G591 he frankly forgave G5483 them both. G297 Tell me G2036 therefore, G3767 which G5101 of them G846 will love G25 him G846 most? G4119 Simon G4613 answered G611 and G1161 said, G2036 I suppose G5274 that G3754 he, to whom G3739 he forgave G5483 most. G4119 And G1161 he said G2036 unto him, G846 Thou hast G2919 rightly G3723 judged. G2919 And G2532 he turned G4762 to G4314 the woman, G1135 and said G5346 unto Simon, G4613 Seest thou G991 this G5026 woman? G1135 I entered G1525 into G1519 thine G4675 house, G3614 thou gavest me G1325 no G3756 water G5204 for G1909 my G3450 feet: G4228 but G1161 she G3778 G846 hath washed G1026 my G3450 feet G4228 with tears, G1144 and G2532 wiped G1591 them with the hairs G2359 of her G846 head. G2776 Thou gavest G1325 me G3427 no G3756 kiss: G5370 but G1161 this woman G3778 G846 since G575 the time G3739 I came in G1525 hath G1257 not G3756 ceased G1257 to kiss G2705 my G3450 feet. G4228 My G3450 head G2776 with oil G1637 thou didst G218 not G3756 anoint: G218 but G1161 this woman G3778 G846 hath anointed G218 my G3450 feet G4228 with ointment. G3464 Wherefore G3739 G5484 I say G3004 unto thee, G4671 Her G846 sins, G266 which G3588 are many, G4183 are forgiven; G863 for G3754 she loved G25 much: G4183 but G1161 to whom G3739 little G3641 is forgiven, G863 the same loveth G25 little. G3641 And G1161 he said G2036 unto her, G846 Thy G4675 sins G266 are forgiven. G863 And G2532 they that sat at meat with him G4873 began G756 to say G3004 within G1722 themselves, G1438 Who G5101 is G2076 this G3778 that G3739 forgiveth G863 sins G266 also? G2532 And G1161 he said G2036 to G4314 the woman, G1135 Thy G4675 faith G4102 hath saved G4982 thee; G4571 go G4198 in G1519 peace. G1515
Who G3588 was G5607 before G4386 a blasphemer, G989 and G2532 a persecutor, G1376 and G2532 injurious: G5197 but G235 I obtained mercy, G1653 because G3754 I did G4160 it ignorantly G50 in G1722 unbelief. G570 And G1161 the grace G5485 of our G2257 Lord G2962 was exceeding abundant G5250 with G3326 faith G4102 and G2532 love G26 which G3588 is in G1722 Christ G5547 Jesus. G2424 This is a faithful G4103 saying, G3056 and G2532 worthy G514 of all G3956 acceptation, G594 that G3754 Christ G5547 Jesus G2424 came G2064 into G1519 the world G2889 to save G4982 sinners; G268 of whom G3739 I G1473 am G1510 chief. G4413 Howbeit G235 for this G5124 cause G1223 I obtained mercy, G1653 that G2443 in G1722 me G1698 first G4413 Jesus G2424 Christ G5547 might shew forth G1731 all G3956 longsuffering, G3115 for G4314 a pattern G5296 to them which should hereafter G3195 believe G4100 on G1909 him G846 to G1519 life G2222 everlasting. G166
What G5101 shall we say G2046 then? G3767 That G3754 the Gentiles, G1484 which G3588 followed G1377 not G3361 after righteousness, G1343 have attained G2638 to righteousness, G1343 even G1161 the righteousness G1343 which G3588 is of G1537 faith. G4102 But G1161 Israel, G2474 which followed G1377 after the law G3551 of righteousness, G1343 hath G5348 not G3756 attained G5348 to G1519 the law G3551 of righteousness. G1343 Wherefore? G1302 Because G3754 they sought it not G3756 by G1537 faith, G4102 but G235 as G5613 it were by G1537 the works G2041 of the law. G3551 For G1063 they stumbled G4350 at that stumblingstone; G3037 G4348 As G2531 it is written, G1125 Behold, G2400 I lay G5087 in G1722 Sion G4622 a stumblingstone G3037 G4348 and G2532 rock G4073 of offence: G4625 and G2532 whosoever G3956 believeth G4100 on G1909 him G846 shall G2617 not G3756 be ashamed. G2617
And G1161 Jesus G2424 said G2036 unto G4314 him, G846 G3754 This day G4594 is G1096 salvation G4991 come G1096 to this G5129 house, G3624 forsomuch as G2530 he G846 also G2532 is G2076 a son G5207 of Abraham. G11 For G1063 the Son G5207 of man G444 is come G2064 to seek G2212 and G2532 to save G4982 that which was lost. G622
Then G1161 drew near G2258 G1448 unto him G846 all G3956 the publicans G5057 and G2532 sinners G268 for to hear G191 him. G846 And G2532 the Pharisees G5330 and G2532 scribes G1122 murmured, G1234 saying, G3004 This man G3754 G3778 receiveth G4327 sinners, G268 and G2532 eateth G4906 with them. G846
And David's H1732 anger H639 was greatly H3966 kindled H2734 against the man; H376 and he said H559 to Nathan, H5416 As the LORD H3068 liveth, H2416 the man H376 that hath done H6213 this thing shall surely H1121 die: H4194 And he shall restore H7999 the lamb H3535 fourfold, H706 because H6118 he did H6213 this thing, H1697 and because H834 he had no pity. H2550 And Nathan H5416 said H559 to David, H1732 Thou art the man. H376 Thus saith H559 the LORD H3068 God H430 of Israel, H3478 I anointed H4886 thee king H4428 over Israel, H3478 and I delivered H5337 thee out of the hand H3027 of Saul; H7586
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Matthew 21
Commentary on Matthew 21 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 21
Mt 21:1-9. Christ's Triumphal Entry into Jerusalem on the First Day of the Week. ( = Mr 11:1-11; Lu 19:29-40; Joh 12:12-19).
For the exposition of this majestic scene—recorded, as will be seen, by all the Evangelists—see on Lu 19:29-40.
Mt 21:10-22. Stir about Him in the City—Second Cleansing of the Temple, and Miracles There—Glorious Vindication of the Children's Testimony—The Barren Fig Tree Cursed, with Lessons from It. ( = Mr 11:11-26; Lu 19:45-48).
For the exposition, see on Lu 19:45-48; and Mr 11:12-26.
Mt 21:23-46. The Authority of Jesus Questioned and the Reply—The Parables of the Two Sons, and of the Wicked Husbandman. ( = Mr 11:27-12:12; Lu 20:1-19).
Now commences, as Alford remarks, that series of parables and discourses of our Lord with His enemies, in which He develops, more completely than ever before, His hostility to their hypocrisy and iniquity: and so they are stirred up to compass His death.
The Authority of Jesus Questioned, and the Reply (Mt 21:23-27).
23. By what authority doest thou these things!—referring particularly to the expulsion of the buyers and sellers from the temple,
and who gave thee this authority?
24. And Jesus answered and said unto them, I also will ask you one thing, &c.
25. The baptism of John—meaning his whole mission and ministry, of which baptism was the proper character.
whence was it? from heaven, or of men?—What wisdom there was in this way of meeting their question will best appear by their reply.
If we shall say, From heaven; he will say unto us, Why did ye not then believe him?—"Why did ye not believe the testimony which he bore to Me, as the promised and expected Messiah?" for that was the burden of John's whole testimony.
26. But if we shall say, Of men; we fear the people—rather, "the multitude." In Luke (Lu 20:6) it is, "all the people will stone us"—"stone us to death."
for all hold John as a prophet—Crooked, cringing hypocrites! No wonder Jesus gave you no answer.
27. And they answered Jesus, and said, We cannot tell—Evidently their difficulty was, how to answer, so as neither to shake their determination to reject the claims of Christ nor damage their reputation with the people. For the truth itself they cared nothing whatever.
Neither tell I you by what authority I do these things—What composure and dignity of wisdom does our Lord here display, as He turns their question upon themselves, and, while revealing His knowledge of their hypocrisy, closes their mouths! Taking advantage of the surprise, silence, and awe produced by this reply, our Lord followed it up immediately by the two following parables.
Parable of the Two Sons (Mt 21:28-32).
28. 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—for true religion is a practical thing, a "bringing forth fruit unto God."
29. He answered and said, I will not—Trench notices the rudeness of this answer, and the total absence of any attempt to excuse such disobedience, both characteristic; representing careless, reckless sinners resisting God to His face.
30. And he came to the second, and said likewise. And he answered and said, I go, sir—"I, sir." The emphatic "I," here, denotes the self-righteous complacency which says, "God, I thank thee that I am not as other men" (Lu 18:11).
and went not—He did not "afterward repent" and refuse to go; for there was here no intention to go. It is the class that "say and do not" (Mt 23:3)—a falseness more abominable to God, says Stier, than any "I will not."
31. Whether of them twain did the will of his Father? They say unto him, The first—Now comes the application.
Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go—or, "are going"; even now entering, while ye hold back.
into the kingdom of God before you—The publicans and the harlots were the first son, who, when told to work in the Lord's vineyard, said, I will not; but afterwards repented and went. Their early life was a flat and flagrant refusal to do what they were commanded; it was one continued rebellion against the authority of God. The chief priests and the elders of the people, with whom our Lord was now speaking, were the second son, who said, I go, sir, but went not. They were early called, and all their life long professed obedience to God, but never rendered it; their life was one of continued disobedience.
32. For John came unto you in the way of righteousness—that is, calling you to repentance; as Noah is styled "a preacher of righteousness" (2Pe 2:5), when like the Baptist he warned the old world to "flee from the wrath to come."
and ye believed him not—They did not reject him; nay, they "were willing for a season to rejoice in his light" (Joh 5:35); but they would not receive his testimony to Jesus.
but the publicans and the harlots believed him—Of the publicans this is twice expressly recorded, Lu 3:12; 7:29. Of the harlots, then, the same may be taken for granted, though the fact is not expressly recorded. These outcasts gladly believed the testimony of John to the coming Saviour, and so hastened to Jesus when He came. See Lu 7:37; 15:1, &c.
and ye, when ye had seen it, repented not afterward, that ye might believe him—Instead of being "provoked to jealousy" by their example, ye have seen them flocking to the Saviour and getting to heaven, unmoved.
Parable of the Wicked Husbandmen (Mt 21:33-46).
33. Hear another parable: There was a certain householder, which planted a vineyard—(See on Lu 13:6).
and hedged it round about, and digged a winepress in it, and built a tower—These details are taken, as is the basis of the parable itself, from that beautiful parable of Isa 5:1-7, in order to fix down the application and sustain it by Old Testament authority.
and let it out to husbandmen—These are just the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness are expected to spring up.
and went into a far country—"for a long time" (Lu 20:9), leaving the vineyard to the laws of the spiritual husbandry during the whole time of the Jewish economy. On this phraseology, see on Mr 4:26.
34. And when the time of the fruit drew near, he sent his servants to the husbandmen—By these "servants" are meant the prophets and other extraordinary messengers, raised up from time to time. See on Mt 23:37.
that they might receive the fruits of it—Again see on Lu 13:6.
35. And the husbandmen took his servants, and beat one—see Jer 37:15; 38:6.
and killed another—see Jer 26:20-23.
and stoned another—see 2Ch 24:21. Compare with this whole verse Mt 23:37, where our Lord reiterates these charges in the most melting strain.
36. Again, he sent other servants more than the first; and they did unto them likewise—see 2Ki 17:13; 2Ch 36:16, 18; Ne 9:26.
37. But last of all he sent unto them his son, saying, They will reverence my son—In Mark (Mr 12:6) this is most touchingly expressed: "Having yet therefore one son, His well-beloved, He sent Him also last unto them, saying, They will reverence My Son." Luke's version of it too (Lu 20:13) is striking: "Then said the lord of the vineyard, What shall I do? I will send My beloved Son: it may be they will reverence Him when they see Him." Who does not see that our Lord here severs Himself, by the sharpest line of demarcation, from all merely human messengers, and claims for Himself Sonship in its loftiest sense? (Compare Heb 3:3-6). The expression, "It may be they will reverence My Son," is designed to teach the almost unimaginable guilt of not reverentially welcoming God's Son.
38. But when the husbandmen saw the son, they said among themselves—Compare Ge 37:18-20; Joh 11:47-53.
This is the heir—Sublime expression this of the great truth, that God's inheritance was destined for, and in due time is to come into the possession of, His own Son in our nature (Heb 1:2).
come, let us kill him, and let us seize on his inheritance—that so, from mere servants, we may become lords. This is the deep aim of the depraved heart; this is emphatically "the root of all evil."
39. And they caught him, and cast him out of the vineyard—compare Heb 13:11-13 ("without the gate—without the camp"); 1Ki 21:13; Joh 19:17.
and slew him.
40. When the lord therefore of the vineyard cometh—This represents "the settling time," which, in the case of the Jewish ecclesiastics, was that judicial trial of the nation and its leaders which issued in the destruction of their whole state.
what will he do unto those husbandmen?
41. They say unto him, He will miserably destroy those wicked men—an emphatic alliteration not easily conveyed in English: "He will badly destroy those bad men," or "miserably destroy those miserable men," is something like it.
and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons—If this answer was given by the Pharisees, to whom our Lord addressed the parable, they thus unwittingly pronounced their own condemnation: as did David to Nathan the prophet (2Sa 12:5-7), and Simon the Pharisee to our Lord (Lu 7:43, &c.). But if it was given, as the two other Evangelists agree in representing it, by our Lord Himself, and the explicitness of the answer would seem to favor that supposition, then we can better explain the exclamation of the Pharisees which followed it, in Luke's report (Lu 20:16)—"And when they heard it, they said, God forbid"—His whole meaning now bursting upon them.
42. Jesus saith unto them. Did ye never read in the scriptures—(Ps 118:22, 23).
The stone which the builders rejected, &c.—A bright Messianic prophecy, which reappears in various forms (Isa 28:16, &c.), and was made glorious use of by Peter before the Sanhedrim (Ac 4:11). He recurs to it in his first epistle (1Pe 2:4-6).
43. Therefore say I unto you, The kingdom of God—God's visible Kingdom, or Church, upon earth, which up to this time stood in the seed of Abraham.
shall be taken from you, and given to a nation bringing forth the fruits thereof—that is, the great evangelical community of the faithful, which, after the extrusion of the Jewish nation, would consist chiefly of Gentiles, until "all Israel should be saved" (Ro 11:25, 26). This vastly important statement is given by Matthew only.
44. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder—The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (Isa 8:15). They were sustaining great spiritual hurt; but soon that Stone should "fall upon them" and "grind them to powder" (Da 2:34, 35; Zec 12:2)—in their corporate capacity, in the tremendous destruction of Jerusalem, but personally, as unbelievers, in a more awful sense still.
45. And when the chief priests and Pharisees had heard his parables—referring to that of the Two Sons and this one of the Wicked Husbandmen.
they perceived that he spake of them.
46. But when they sought to lay hands on him—which Luke (Lu 20:19) says they did "the same hour," hardly able to restrain their rage.
they feared the multitude—rather, "the multitudes."
because they took him for a prophet—just as they feared to say John's baptism was of men, because the masses took him for a prophet (Mt 21:26). Miserable creatures! So, for this time, "they left Him and went their way" (Mr 12:12).