ESV Global Study Bible :: Footnotes for Matthew 21

Matt. 21:1–23:39 The Messiah Asserts His Authority over Jeru­salem. Jesus’ authority over Jerusalem is revealed in his triumphal entry (21:1–11), actions in the temple (21:12–17), cursing the fig tree (21:18–22), debates with religious leaders (21:23–22:46), and woes pronounced on the teachers of the law and the Pharisees (23:1–39).

Matt. 21:1 Jerusalem is the center of Israel’s religious life and messianic expectations. Bethphage (see note on Luke 19:29) is traditionally located less than a mile east of Jerusalem on the southeast slope of the Mount of Olives (see note on Mark 13:3), directly overlooking the temple area.

Matt. 21:4–5 This took place to fulfill. Matthew specifies that Jesus’ entrance into Jerusalem upon a colt fulfills the prophecy of Zech. 9:9. Jesus’ action is an open declaration that he is the righteous Davidic Messiah, for the prophecy says, “your king is coming to you.” The first line of the OT quotation, however, is from Isa. 62:11. On a colt can also be translated “and on a colt” (see esv footnote). It is an example of Hebrew poetic parallelism, where an idea is stated twice, in successive lines, with slightly different wording.

Matt. 21:6–7 the donkey and the colt. Matthew alone mentions two animals. Having the mother donkey move alongside her colt would be the best way to calm it during the noisy entrance into Jerusalem. and he sat on them. “Them” refers to the cloaks.

Matt. 21:8 Cloaks on the road symbolized the crowd’s submission to Jesus as king (see 2 Kings 9:13). Branches (palms) symbolized Jewish nationalism and victory (see John 12:13).

Matt. 21:9 Hosanna. Hebrew, meaning “O save” (see 2 Sam. 14:4). Son of David. See note on Matt. 9:27.

Matt. 21:12–17 John’s Gospel records a similar cleansing of the temple at the beginning of Jesus’ ministry (John 2:13–17). Interpreters have proposed two explanations: (1) there was only one cleansing, but John narrated the action at the beginning for thematic/theological purposes, while Matthew, Mark, and Luke narrate the actual historical chronology; or (2) there were indeed two similar but distinctly different temple cleansings. The differences of detail seem to indicate the latter. While the initial action is similar, Jesus’ statement (Matt. 21:13) and the challenge from the Jewish leaders (vv. 15–16) are entirely different from what John records.

Matt. 21:12 And Jesus entered the temple might seem to suggest that this took place immediately after Christ’s entry into Jerusalem on Sunday (vv. 1–11), but Mark clearly places the incident on Monday morning (Mark 11:12–19). At times Matthew shortens some of the narrative of Jesus’ activities during Holy Week and arranges it topically, which is the case here. all who sold and bought. Within the temple was a sort of market. There Jewish pilgrims who had traveled a long distance could exchange their own currency for temple currency (Matt. 17:24–27; see Ex. 30:11–16) and purchase animals and other items for sacrifices.

Matt. 21:15–16 Hosanna to the Son of David! Jesus acknowledges the children’s praise and links it to Ps. 8:2, thus claiming to be the Messiah.

Matt. 21:17 to Bethany. A village about 2 miles (3.2 km) from Jerusalem on the eastern slope of the Mount of Olives. Perhaps Jesus lodged at the home of Lazarus and his sisters Mary and Martha, who were close friends of his (Luke 10:38–42; John 11:1–44; 12:1–3).

Matt. 21:18–22 Matthew discusses the cursing of the fig tree and the disciples’ reaction together, treating the events topically (compare note on v. 12). The tree was cursed most likely on Monday morning on the way into the city. On Tuesday morning the disciples react to the tree’s withering on their way back to Jerusalem (compare Mark 11:12–14, 20–26).

Matt. 21:19 found nothing on it but only leaves. See note on Mark 11:13–14.

Matt. 21:23 These things most likely refers to Jesus’ disrupting the temple’s commercial activities the previous day (vv. 12–13). It also includes his authority to heal (vv. 14–16) and to teach in the temple (v. 23), since he is neither an official priestly nor scribal authority.

Matt. 21:25–27 From heaven or from man? The leaders’ refusal to answer this question shows their dishonesty and traps them. If they do not know whether John was from God, how can they judge whether Jesus is?

Matt. 21:28–32 The parable of the two sons demonstrates the religious leaders’ failure to respond rightly to John the Baptist’s prophetic ministry. A person’s actions ultimately prove whether or not he is obedient to God.

Matt. 21:33 master of a house. Large farming estates owned either by foreigners or by wealthy Jews were common in Palestine (see note on Mark 12:1). The landowners frequently rented their vineyards to local farmers.

Matt. 21:34–37 beat, killed, stoned. The treatment of the servants brings to mind what God’s prophets experienced throughout OT history (see 1 Kings 18:4; Jer. 20:1–2). son. An unmistakable allusion to the Father sending his own Son, Jesus.

Matt. 21:42 cornerstone (compare Ps. 118:22). The rejected Son will receive the position of ultimate importance.

Matt. 21:43 The leaders have failed to carry out their obligations to God both in their personal lives and in leading the nation of Israel. Therefore their privileged role is being taken away and given to a people producing its fruits. The church will be a new “people” consisting of both Jews and Gentiles.