Bible Commentaries

Unto Bethphage (εις ετπαγη — eis Bethphagē). An indeclinable Aramaic name here only in O.T. or N.T. (Mark 11:1; Luke 19:29). It means “house of unripe young figs.” It apparently lay on the eastern slope of Olivet or at the foot of the mountain, a little further from Jerusalem than Bethany. Both Mark and Luke speak of Christ‘s coming “unto Bethphage and Bethany” as if Bethphage was reached first. It is apparently larger than Bethany.

Unto the Mount of Olives (εις το ορος των Ελαιων — eis to oros tōn Elaiōn). Matthew has thus three instances of εις — eis with Jerusalem, Mount of Olives. Mark and Luke use προς — pros with Mount of Olives, the Mount of Olive trees (ελαιων — elaiōn from ελαια — elaia olive tree), the mountain covered with olive trees.

Into the village that is over against you (εις την κωμην την κατεναντι μων — eis tēn kōmēn tēn katenanti hūmōn). Another use of εις — eis If it means “into” as translated, it could be Bethany right across the valley and this is probably the idea.

And a colt with her (και πωλον μετ αυτης — kai pōlon met' autēs). The young of any animal. Here to come with the mother and the more readily so.

The Lord (ο κυριος — ho kurios). It is not clear how the word would be understood here by those who heard the message though it is plain that Jesus applies it to himself. The word is from κυρος — kuros power or authority. In the lxx it is common in a variety of uses which appear in the N.T. as master of the slave (Matthew 10:24), of the harvest (Matthew 9:38), of the vineyard (Matthew 20:8), of the emperor (Acts 13:27), of God (Matthew 1:20; Matthew 11:25), and often of Jesus as the Messiah (Acts 10:36). Note Matthew 8:25. This is the only time in Matthew where the words ο κυριος — ho kurios are applied to Jesus except the doubtful passage in Matthew 28:6. A similar usage is shown by Moulton and Milligan‘s Vocabulary and Deissmann‘s Light from the Ancient East. Particularly in Egypt it was applied to “the Lord Serapis” and Ptolemy and Cleopatra are called “the lords, the most great gods” (οι κυριοι τεοι μεγιστοι — hoi kurioi theoi megistoi). Even Herod the Great and Herod Agrippa I are addressed as “Lord King.” In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus “Lord” and that he accepted the appellative and used it as here.

By the prophet (δια του προπητου — dia tou prophētou). The first line is from Isaiah 62:11, the rest from Zechariah 9:9. John (John 12:14.) makes it clear that Jesus did not quote the passage himself. In Matthew it is not so plain, but probably it is his own comment about the incident. It is not Christ‘s intention to fulfil the prophecy, simply that his conduct did fulfil it.

The daughter of Zion (τηι τυγατρι Σιων — tēi thugatri Siōn). Jerusalem as in Isaiah 22:4 (daughter of my people). So Babylon (Isaiah 47:1), daughter of Tyre for Tyre (Psalm 45:12).

Riding (επιβεβηκως — epibebēkōs). Perfect active participle of επιβαινω — epibainō “having gone upon.”

And upon a colt the foal of an ass (και επι πωλον υιον υποζυγιου — kai epi pōlon huion hupozugiou). These words give trouble if και — kai is here taken to mean “and.” Fritzsche argues that Jesus rode alternately upon each animal, a possible, but needless interpretation. In the Hebrew it means by common Hebrew parallelism “upon an ass, even upon a colt.” That is obviously the meaning here in Matthew. The use of υποζυγιου — hupozugiou (a beast of burden, under a yoke) for ass is common in the lxx and in the papyri (Deissmann, Bible Studies p. 161).

And he sat thereon (και επεκατισεν επανω αυτων — kai epekathisen epanō autōn), Mark (Mark 11:7) and Luke (Luke 19:35) show that Jesus rode the colt. Matthew does not contradict that, referring to the garments (τα ιματια — ta himatia) put on the colt by “them” (αυτων — autōn). not to the two asses. The construction is somewhat loose, but intelligible. The garments thrown on the animals were the outer garments (ιματια — himatia), Jesus “took his seat” (επεκατισεν — epekathisen ingressive aorist active) upon the garments.

The most part of the multitude (ο πλειστος οχλος — ho pleistos ochlos). See note on Matthew 11:20 for this same idiom, article with superlative, a true superlative (Robertson, Grammar, p. 670).

In the way (εν τηι οδωι — en tēi hodōi). This the most of the crowd did. The disciples put their garments on the asses. Note change of tenses (constative aorist εστρωσαν — estrōsan descriptive imperfects εκοπτον και εστρωννυον — ekopton kai estrōnnuon showing the growing enthusiasm of the crowd). When the colt had passed over their garments, they would pick the garments up and spread them again before.

That went before him and that followed (οι προαγοντες αυτον και οι ακολουτουντες — hoi proagontes auton kai hoi akolouthountes). Note the two groups with two articles and the present tense (linear action) and the imperfect εκραζον — ekrazon “were crying” as they went.

Hosanna to the Son of David (οσαννα τωι υιωι Δαυειδ — Hosanna tōi huiōi Daueid). They were now proclaiming Jesus as the Messiah and he let them do it. “Hosanna” means “Save, we pray thee.” They repeat words from the Hallel (Psalm 148:1) and one recalls the song of the angelic host when Jesus was born (Luke 2:14). “Hosanna in the highest” (heaven) as well as here on earth.

Was stirred (εσειστη — eseisthē). Shaken as by an earthquake. “Even Jerusalem frozen with religious formalism and socially undemonstrative, was stirred with popular enthusiasm as by a mighty wind or by an earthquake” (Bruce).

Cast out (εχεβαλεν — exebalen). Drove out, assumed authority over “the temple of God” (probably correct text with του τεου — tou theou though only example of the phrase). John (John 2:14) has a similar incident at the beginning of the ministry of Jesus. It is not impossible that he should repeat it at the close after three years with the same abuses in existence again. It is amazing how short a time the work of reformers lasts. The traffic went on in the court of the Gentiles and to a certain extent was necessary. Here the tables of the money-changers (των κολλυβιστων — tōn kollubistōn from κολλυβος — kollubos a small coin) were overturned. See note on John 17:24 for the need of the change for the temple tax. The doves were the poor man‘s offering.

A den of robbers (σπηλαιον ληιστων — spēlaion lēistōn). By charging exorbitant prices.

The children (τους παιδας — tous paidas). Masculine and probably boys who had caught the enthusiasm of the crowd.

Hearest thou (ακουεις — akoueis). In a rage at the desecration of the temple by the shouts of the boys they try to shame Jesus, as responsible for it.

Thou hast perfected (κατηρτισω — katērtisō). The quotation is from Psalms 8:3 (lxx text). See note on Matthew 4:21 where the same verb is used for mending nets. Here it is the timeless aorist middle indicative with the perfective use of κατα — katȧ It was a stinging rebuke.

To Bethany (εις ητανιαν — eis Bēthanian). House of depression or misery, the Hebrew means. But the home of Martha and Mary and Lazarus there was a house of solace and comfort to Jesus during this week of destiny. He lodged there (ηυλιστη εκει — ēulisthē ekei) whether at the Bethany home or out in the open air. It was a time of crisis for all.

He hungered (επεινασεν — epeinasen). Ingressive aorist indicative, became hungry, felt hungry (Moffatt). Possibly Jesus spent the night out of doors and so had no breakfast.

A fig tree (συκην μιαν — sukēn mian). “A single fig tree” (Margin of Revelation Version). But εις — heis was often used = τις — tis or like our indefinite article. See Matthew 8:10; Matthew 26:69. The Greek has strictly no indefinite article as the Latin has no definite article.

Let there be no fruit from thee henceforward for ever (ου μηκετι σου καρπος γενηται εις τον αιωνα — ou mēketi sou karpos genētai eis ton aiōna). Strictly speaking this is a prediction, not a prohibition or wish as in Mark 11:14 (optative παγοι — phagoi). “On you no fruit shall ever grow again” (Weymouth). The double negative ου μη — ou mē with the aorist subjunctive (or future indicative) is the strongest kind of negative prediction. It sometimes amounts to a prohibition like ου — ou and the future indicative (Robertson, Grammar, pp. 926f.). The early figs start in spring before the leaves and develop after the leaves. The main fig crop was early autumn (Mark 11:14). There should have been figs on the tree with the crop of leaves. It was a vivid object lesson. Matthew does not distinguish between the two mornings as Mark does (Mark 11:13, Mark 11:20), but says “immediately” (παραχρημα — parachrēma) twice (Matthew 21:19, Matthew 21:20). This word is really παρα το χρημα — para to chrēma like our “on the spot” (Thayer). It occurs in the papyri in monetary transactions for immediate cash payment.

Doubt not (μη διακριτητε — mē diakrithēte). First aorist passive subjunctive, second-class condition. To be divided in mind, to waver, to doubt, the opposite of “faith” (πιστιν — pistin), trust, confidence.

What is done to the fig tree (το της συκης — to tēs sukēs). The Greek means “the matter of the fig tree,” as if a slight matter in comparison with this mountain (τωι ορει τουτωι — tōi orei toutōi). Removing a mountain is a bigger task than blighting a fig tree. “The cursing of the fig-tree has always been regarded as of symbolic import, the tree being in Christ‘s mind an emblem of the Jewish people, with a great show of religion and no fruit of real godliness. This hypothesis is very credible” (Bruce). Plummer follows Zahn in referring it to the Holy City. Certainly “this mountain” is a parable and one already reported in Matthew 17:20 (cf. sycamine tree in Luke 17:6). Cf. Zechariah 14:4.

Believing (πιστευοντες — pisteuontes). This is the point of the parable of the mountain, “faith in the efficacy of prayer” (Plummer).

One question (λογον ενα — logon hena). Literally “one word” or “a word.” The answer to Christ‘s word will give the answer to their query. The only human ecclesiastical authority that Jesus had came from John.

The baptism of John (το βαπτισμα το Ιωανου — to baptisma to Iōanou). This represents his relation to Jesus who was baptized by him. At once the ecclesiastical leaders find themselves in a dilemma created by their challenge of Christ.

They reasoned with themselves (διελογιζοντο — dielogizonto). Picturesque imperfect tense describing their hopeless quandary.

I will not (ου τελω — ou thelō). So many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the “I, sir” (εγω κυριε — egō ο πρωτος — kurie) suits better for the second son (Matthew 21:30) with a reference to the blunt refusal of the first. So also the manuscripts differ in Matthew 21:31 between the first (ο υστερος — ho prōtos) and the last (εσχατος — ho husteros or μεταμελητεις απηλτεν — eschatos). But the one who actually did the will of the father is the one who repented and went (μετανοεω — metamelētheis apēlthen). This word really means “repent,” to be sorry afterwards, and must be sharply distinguished from the word μετανοια — metanoeō used 34 times in the N.T. as in Matthew 3:2 and μεταμελομαι — metanoia used 24 times as in Matthew 3:8. The verb μετανοιαν — metamelomai occurs in the N.T. only five times (Matthew 21:29, Matthew 21:32; Matthew 27:3; 2 Corinthians 7:8; Hebrews 7:21 from Psalm 109:4). Paul distinguishes sharply between mere sorrow and the act “repentance” which he calls μετανοιαν — metanoian (2 Corinthians 7:9). In the case of Judas (Matthew 27:3) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (metanoian), but mere sorrow is not repentance.

Go before you (προαγουσιν — proagousin). “In front of you” (Weymouth). The publicans and harlots march ahead of the ecclesiastics into the kingdom of heaven. It is a powerful indictment of the complacency of the Jewish theological leaders.

In the way of righteousness (εν οδωι δικαιοσυνης — en hodōi dikaiosunēs). In the path of righteousness. Compare the two ways in Matthew 7:13, Matthew 7:14 and “the way of God” (Matthew 22:16).

A hedge (πραγμον — phragmon). Or fence as a protection against wild beasts.

Digged a winepress (ωρυχεν ληνον — ōruxen lēnon). Out of the solid rock to hold the grapes and wine as they were crushed. Such wine-vats are to be seen today in Palestine.

Built a tower (ωικοδομησεν πυργον — ōikodomēsen purgon). This for the vinedressers and watchmen (2 Chronicles 26:10). Utmost care was thus taken. Note “a booth in a vineyard” (Isaiah 1:8). See also Isaiah 24:20; Job 27:18. Let it out (εχεδετο εχεδοτο — exedeto exedoto the usual form). For hire, the terms not being given. The lease allowed three forms, money-rent, a proportion of the crop, or a definite amount of the produce whether it was a good or bad year. Probably the last form is that contemplated here.

His servants (τους δουλους αυτου — tous doulous autou). These slaves are distinguished from the husbandmen (γεωργοι — geōrgoi workers of the soil) or workers of the vineyard who had leased it from the householder before he went away. The conduct of the husbandmen towards the householder‘s slaves portrays the behaviour of the Jewish people and the religious leaders in particular towards the prophets and now towards Christ. The treatment of God‘s prophets by the Jews pointedly illustrates this parable.

They will reverence my son (εντραπησονται τον υιον μου — entrapēsontai ton huion mou). Second future passive from εντρεπω — entrepō to turn at, but used transitively here as though active or middle. It is the picture of turning with respect when one worthy of it appears.

Take his inheritance (σχωμεν την κληρονομιαν αυτου — schōmen tēn klēronomian autou). Ingressive aorist active subjunctive (hortatory, volitive) of εχω — echō Let us get his inheritance.

He will miserably destroy those miserable men (κακους κακως απολεσει αυτους — kakous kakōs apolesei autous). The paronomasia or assonance is very clear. A common idiom in literary Greek. “He will put the wretches to a wretched death” (Weymouth).

Which (οιτινες — hoitines). Who, which very ones of a different character.

The stone which (λιτον ον — lithon hon). Inverse attraction of the antecedent into the case of the relative.

The builders rejected (απεδοκιμασαν οι οικοδομουντες — apedokimasan hoi oikodomountes). From Psalm 118:22. A most telling quotation. These experts in building God‘s temple had rejected the corner-stone chosen by God for his own house. But God has the last word and sets aside the building experts and puts his Son as the Head of the corner. It was a withering indictment.

Shall be taken away from you (αρτησεται απ μων — arthēsetai aph' hūmōn). Future passive indicative of αιρω — airō It was the death-knell of the Jewish nation with their hopes of political and religious world leadership.

Shall be broken to pieces (συντλαστησεται — sunthlasthēsetai). Some ancient manuscripts do not have this verse. But it graphically pictures the fate of the man who rejects Christ. The verb means to shatter. We are familiar with an automobile that dashes against a stone wall, a tree, or a train and the ruin that follows.

Will scatter him as dust (λικμησει — likmēsei). The verb was used of winnowing out the chaff and then of grinding to powder. This is the fate of him on whom this Rejected Stone falls.

Perceived (εγνωσαν — egnōsan). Ingressive second aorist active of γινωσκω — ginōskō There was no mistaking the meaning of these parables. The dullest could see the point.

Took him (ειχον — eichon). Descriptive imperfect of εχω — echō to hold. This fear of the people was all that stayed the hands of the rabbis on this occasion. Murderous rage was in their hearts towards Jesus. People do not always grasp the application of sermons to themselves.