Matthew presents Jesus as the promised Davidic King, the prophet-like judge of the temple, the healer of the blind and lame, the recipient of children’s praise, the authoritative Son, the rejected cornerstone, and the one who pronounces judgment on fruitless leadership.
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Matthew 21
The King Enters Jerusalem, Judges Fruitless Religion, and Exposes Rejected-Son Leadership
Jesus enters Jerusalem as the promised King who judges fruitless worship, receives the praise and need of the lowly, exposes unbelieving leadership, and reveals Himself as the rejected Son and cornerstone through whom the kingdom is given to a fruit-bearing people.
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Chapter Summary
Jesus enters Jerusalem as the promised King who judges fruitless worship, receives the praise and need of the lowly, exposes unbelieving leadership, and reveals Himself as the rejected Son and cornerstone through whom the kingdom is given to a fruit-bearing people.
Overview
Matthew 21 argues that Jesus is the true King and Son whose arrival in Jerusalem exposes the true condition of Israel’s leadership and temple religion. The crowds hail Him as Son of David, but the leaders reject His authority. Jesus purifies the temple because worship has become corrupt and fruitless. He heals the blind and lame and receives children’s praise, showing that the kingdom is recognized by the lowly.
The fig tree enacts judgment on leafy but fruitless covenant profession. The authority dispute reveals the leaders’ unbelief toward John. The parables then press the case: the leaders claim obedience but do not do the Father’s will; they are tenants who refuse fruit, abuse the servants, and reject the Son. Yet the rejected stone becomes the cornerstone. The kingdom will not be left in fruitless hands but given to a people producing its fruit.
Context
A Jewish or Jewish-Christian audience familiar with Passover pilgrimage, messianic hopes, Zechariah’s humble king prophecy, Psalm 118 festival praise, temple commerce, prophetic temple critiques, fig tree symbolism, John the Baptist’s ministry, vineyard imagery, rejected prophets, and cornerstone texts.
Jesus approaches Jerusalem from the Mount of Olives, enters the city publicly, goes into the temple courts, withdraws to Bethany, returns the next morning, curses the fig tree, and then teaches again in the temple precincts while chief priests, elders, teachers of the law, and crowds are present.
Jesus enters Jerusalem as the promised King who judges fruitless worship, receives the praise and need of the lowly, exposes unbelieving leadership, and reveals Himself as the rejected Son and cornerstone through whom the kingdom is given to a fruit-bearing people.
Matthew presents Jesus as the promised Davidic King, the prophet-like judge of the temple, the healer of the blind and lame, the recipient of children’s praise, the authoritative Son, the rejected cornerstone, and the one who pronounces judgment on fruitless leadership.
A Jewish or Jewish-Christian audience familiar with Passover pilgrimage, messianic hopes, Zechariah’s humble king prophecy, Psalm 118 festival praise, temple commerce, prophetic temple critiques, fig tree symbolism, John the Baptist’s ministry, vineyard imagery, rejected prophets, and cornerstone texts.
Jesus approaches Jerusalem from the Mount of Olives, enters the city publicly, goes into the temple courts, withdraws to Bethany, returns the next morning, curses the fig tree, and then teaches again in the temple precincts while chief priests, elders, teachers of the law, and crowds are present.
Social Pressure
- The chapter unfolds under intense public and religious pressure. Crowds acclaim Jesus, the city is stirred, temple commerce is disrupted, children praise Him, religious leaders are indignant, authority is publicly challenged, and Jesus’ parables expose the leaders’ unbelief. The leaders want to arrest Him but fear the crowds.
Jerusalem swelled with pilgrims near Passover. Donkey imagery signaled humility and royal fulfillment. Cloaks and branches were gestures of honor and celebration. 'Hosanna' was both a plea for salvation and a liturgical cry from Psalm 118. Temple commerce may have facilitated sacrifices but had become corrupt and obstructive. Fig trees were a common symbol for Israel’s covenant condition. Vineyard tenancy imagery would be familiar in an agrarian society and was deeply connected to Isaiah’s vineyard song.
Matthew 21 begins Jesus’ final Jerusalem ministry. The promised King enters the city, confronts the temple, exposes fruitless leadership, and identifies Himself as the rejected stone. The chapter sets the trajectory toward Jesus’ arrest, death, resurrection, and vindication.
Chapter Movement
Matthew moves from messianic entry, to temple judgment and healing, to children’s praise and leader indignation, to the prophetic sign of the fig tree, to a challenge over Jesus’ authority, to parables exposing false obedience and murderous stewardship, and finally to Jesus’ declaration that the rejected stone becomes the cornerstone and the kingdom will be given to a fruit-bearing people.
Discourse Insight
Theological exposition and fulfillment
Matthew 21 clarifies the gospel by showing that Jesus is the promised King who is praised by the lowly, rejected by the leaders, and established by God as the cornerstone. The gospel is not religious appearance, temple activity, verbal obedience, or leadership privilege. It is receiving the Son whom the tenants reject, repenting at the call of righteousness, bearing fruit under the reign of God, and building on the stone God has made the cornerstone.
Jesus enters Jerusalem not merely to be celebrated but to be rejected, killed, and vindicated according to Scripture.
Structural Flow
Jesus enters Jerusalem as the humble Davidic King amid messianic cries.
Jesus judges temple corruption, heals the blind and lame, and receives children’s praise.
The withered fig tree symbolizes judgment on fruitless covenant profession and leads to teaching on faith.
Religious leaders challenge Jesus’ authority, but their refusal to answer about John exposes their unbelief and fear.
Jesus’ parables expose false obedience, murderous stewardship, rejection of the Son, and the transfer of kingdom stewardship to a fruit-bearing people.
Chapter Outline
- 21:1-11: Jesus fulfills Zechariah’s prophecy and receives messianic praise as Son of David.
- 21:12-13: Jesus drives out corrupt temple commerce and declares God’s house a house of prayer.
- 21:14-17: Jesus heals the blind and lame in the temple and defends children’s praise.
- 21:18-22: Jesus curses the fruitless fig tree and teaches the disciples about faith and prayer.
- 21:23-27: The leaders question Jesus’ authority, but Jesus exposes their refusal to receive John’s witness.
- 21:28-32: Jesus teaches that repentant sinners enter the kingdom ahead of religious leaders who refuse to believe.
- 21:33-41: Jesus tells a vineyard parable exposing Israel’s leaders as violent tenants who reject the landowner’s son.
- 21:42-46: Jesus cites Psalm 118 and declares that the kingdom will be given to a people producing its fruit.
Theological Argument
Matthew 21 argues that Jesus is the true King and Son whose arrival in Jerusalem exposes the true condition of Israel’s leadership and temple religion. The crowds hail Him as Son of David, but the leaders reject His authority. Jesus purifies the temple because worship has become corrupt and fruitless. He heals the blind and lame and receives children’s praise, showing that the kingdom is recognized by the lowly.
The fig tree enacts judgment on leafy but fruitless covenant profession. The authority dispute reveals the leaders’ unbelief toward John. The parables then press the case: the leaders claim obedience but do not do the Father’s will; they are tenants who refuse fruit, abuse the servants, and reject the Son. Yet the rejected stone becomes the cornerstone. The kingdom will not be left in fruitless hands but given to a people producing its fruit.
From royal entry to temple judgment, from children’s praise to leader anger, from fruitless fig tree to fruitless leadership, from authority challenge to John’s witness, from false obedience to murderous tenants, from rejected Son to cornerstone and kingdom transfer.
- 1.Jesus intentionally presents himself as the humble promised King.
- 2.The crowds rightly identify messianic hope in Jesus, though their understanding remains incomplete.
- 3.Jesus has authority over the temple.
- 4.Corrupt worship transforms a house of prayer into a den of robbers.
- 5.The needy and lowly respond more fittingly than the leaders.
- 6.Fruitless profession falls under Jesus’ judgment.
- 7.Jesus’ authority is inseparable from John’s witness.
- 8.Verbal agreement without obedience does not do the Father’s will.
- 9.Repentant sinners enter ahead of unrepentant religious leaders.
- 10.Israel’s leaders are accountable as tenants under the landowner.
- 11.The rejection of prophets culminates in rejection of the Son.
- 12.The rejected Son becomes the cornerstone by God’s doing.
- 13.The kingdom is given to a fruit-bearing people.
Theological Focus
- Triumphal entry
- Son of David
- Humble King
- Messianic fulfillment
- Jerusalem
- Temple judgment
- House of prayer
- Den of robbers
- Healing in the temple
- Children’s praise
- Fruitlessness
- Fig tree
- Faith and prayer
- Authority of Jesus
- John’s baptism
- Repentance
- Way of righteousness
- Tax collectors and prostitutes
- Vineyard
- Tenants
- Servants
- Beloved son/heir
- Rejected stone
- Cornerstone
- Kingdom transfer
- Fruit-bearing people
- The Humble Davidic King
- Messianic Praise
- Jesus’ Authority over the Temple
- Prayer versus Robbery
- Mercy in the Temple
- Children’s Praise Vindicated
- Fruitless Religion Judged
- Faith and Prayer
- Authority Challenged and Exposed
- Repentant Obedience
- Religious Profession without Obedience
- The Way of Righteousness
- Rejected Prophets and Rejected Son
- The Cornerstone
- Kingdom Fruit
- Christology
- Messianic Fulfillment
- Temple Theology
- Judgment
- Prayer
- Faith
- Ecclesiology / Kingdom People
- Leadership Accountability
- Scripture Fulfillment
- Divine Sovereignty
Theological Themes
Jesus enters Jerusalem in fulfillment of Scripture as Zion’s gentle King.
Crowds and children cry Hosanna to the Son of David, rightly acclaiming Jesus.
Jesus cleanses the temple courts and judges corrupt worship.
The temple is meant to be a house of prayer, not a shelter for exploitation.
The blind and lame come to Jesus in the temple and are healed.
Jesus defends the praise of children by Scripture.
The fig tree symbolizes leafy profession without fruit.
Jesus teaches that believing prayer is powerful when aligned with God.
The leaders challenge Jesus but are exposed by their refusal to answer about John.
The first son initially refuses but later obeys, picturing repentant response.
The second son agrees verbally but fails to do the father’s will.
John came in the way of righteousness, and true response required repentance and belief.
The tenant parable portrays Israel’s leaders as rejecting God’s servants and Son.
The stone rejected by builders becomes the cornerstone by the Lord’s doing.
The kingdom is given to a people producing its fruit.
Covenant Significance
Matthew 21 is covenantally loaded. Jesus enters Jerusalem as the promised Davidic King, purifies the temple according to prophetic critique, judges fruitless covenant profession through the fig tree, exposes the leaders’ refusal of John’s call to righteousness, and interprets their rejection of Him through the vineyard and rejected-stone Scriptures. The kingdom is not abandoned, but stewardship is removed from fruitless leaders and given to a people producing fruit under the Son.
Old Testament Connections
- Matthew 21:1-11 - Jesus enters Jerusalem as the Son of David and promised King.
- Matthew 21:4-5 - Jesus’ entry fulfills the prophetic word of Zion’s humble king.
- Matthew 21:12-13 - Jesus judges temple corruption and recalls its purpose as a house of prayer.
- Matthew 21:14 - The blind and lame are healed in the temple, signaling messianic restoration.
- Matthew 21:18-22 - The fig tree enacts judgment on fruitless covenant appearance.
- Matthew 21:23-32 - John’s baptism and way of righteousness expose the leaders’ unbelief.
- Matthew 21:33-41 - The leaders are accountable tenants in God’s vineyard, responsible to yield fruit.
- Matthew 21:37-39 - The rejection and killing of the son anticipates Jesus’ rejection and death.
- Matthew 21:42 - The rejected Messiah becomes the cornerstone by the Lord’s doing.
- Matthew 21:43 - The kingdom is given to a fruit-bearing people.
- Zechariah 9:9 - Zion’s king comes gentle and riding on a donkey.
- Psalm 118:25-26 - Hosanna and blessed is He who comes in the name of the Lord frame the messianic praise.
- Isaiah 56:7 - God’s house is to be called a house of prayer for all nations.
- Jeremiah 7:11 - The den of robbers language indicts corrupt worship that hides behind temple confidence.
- Psalm 8:2 - Praise from children and infants vindicates the children’s Hosanna cries.
- Micah 7:1 - The search for fruit imagery resonates with disappointment over covenant fruitlessness.
- Hosea 9:10 - Fig imagery can symbolize Israel’s covenant condition.
- Isaiah 5:1-7 - The vineyard song background stands behind the wicked tenants parable.
- Psalm 118:22-23 - The stone rejected by builders becomes the cornerstone by the Lord’s doing.
- Daniel 2:34-35 - Stone imagery in Daniel contributes to broader biblical stone-kingdom symbolism.
Canonical Connections
Jesus fulfills the prophetic promise of the King coming to Zion on a donkey.
The crowds’ praise comes from Psalm 118, which also provides the rejected-stone text later in the chapter.
Jesus’ temple cleansing cites prophetic Scripture about prayer and corruption.
Jesus vindicates children’s praise through Psalm 8.
Fig imagery connects to prophetic disappointment over covenant unfruitfulness.
John’s call to repentance prepares the way for Jesus, and rejecting John leads to rejecting Jesus.
The wicked tenants parable draws from Isaiah’s vineyard imagery and exposes unfaithful leadership.
Jesus identifies Himself with the rejected stone that becomes the cornerstone.
The kingdom is given to those producing fruit, connecting repentance, obedience, and Spirit-formed life.
Cross References
Gospel Clarity
Matthew 21 clarifies the gospel by showing that Jesus is the promised King who is praised by the lowly, rejected by the leaders, and established by God as the cornerstone. The gospel is not religious appearance, temple activity, verbal obedience, or leadership privilege. It is receiving the Son whom the tenants reject, repenting at the call of righteousness, bearing fruit under the reign of God, and building on the stone God has made the cornerstone.
Jesus enters Jerusalem not merely to be celebrated but to be rejected, killed, and vindicated according to Scripture.
Gospel Guardrails
- The Promised King Arrives - Jesus fulfills Scripture as Zion’s humble King.
- Hosanna - The cry for salvation centers on the Son of David who comes in the Lord’s name.
- Purified Worship - The King cleanses corrupted worship and restores prayerful purpose.
- Mercy for the Needy - The blind and lame come to Jesus in the temple and are healed.
- True Praise - Children’s praise is received and defended by Jesus.
- Judgment on Fruitlessness - Leafy religion without fruit withers under Jesus’ authority.
- Repentance and Belief - Tax collectors and prostitutes enter ahead because they believed John and responded.
- The Rejected Son - The tenants kill the son, pointing to Jesus’ rejection and death.
- The Cornerstone - The stone rejected by builders becomes the cornerstone by the Lord’s doing.
- Fruit-Bearing Kingdom People - The kingdom is given to a people producing its fruit.
- Do not preach Palm Sunday praise without the coming rejection and cross.
- Do not reduce the temple cleansing to anger management or social disruption · it is prophetic judgment and restoration of worship.
- Do not confuse religious activity with true fruit.
- Do not weaponize the fig tree apart from its prophetic sign function against fruitless profession.
- Do not turn faith-and-prayer teaching into self-centered certainty detached from God’s authority.
- Do not treat the authority challenge as neutral intellectual inquiry · the leaders evade truth already given.
- Do not use the two sons to excuse initial rebellion · the point is repentance that leads to obedience.
- Do not celebrate tax collectors and prostitutes apart from their repentance and belief.
- Do not make the tenants parable anti-Jewish · Jesus targets fruitless and murderous leadership, while the kingdom is given to a fruit-bearing people.
- Do not miss Christ in the rejected Son and rejected stone.
Primary Emphasis
Matthew 21 presents Jesus as the humble Davidic King, the temple Lord, the healer of the blind and lame, the receiver of rightful praise, the judge of fruitless religion, the one whose authority exposes unbelief, the Son rejected by the tenants, and the stone rejected by the builders who becomes the cornerstone. His kingship is both gentle and judicial, merciful and confrontational, fulfilled in Scripture and resisted by leaders.
Chapter Contribution
Matthew 21 argues that Jesus is the true King and Son whose arrival in Jerusalem exposes the true condition of Israel’s leadership and temple religion. The crowds hail Him as Son of David, but the leaders reject His authority. Jesus purifies the temple because worship has become corrupt and fruitless. He heals the blind and lame and receives children’s praise, showing that the kingdom is recognized by the lowly.
The fig tree enacts judgment on leafy but fruitless covenant profession. The authority dispute reveals the leaders’ unbelief toward John. The parables then press the case: the leaders claim obedience but do not do the Father’s will; they are tenants who refuse fruit, abuse the servants, and reject the Son. Yet the rejected stone becomes the cornerstone. The kingdom will not be left in fruitless hands but given to a people producing its fruit.
Doctrines in This Chapter
Jesus speaks with authority to expose the leaders' hearts and declare the surprising order of kingdom response.
Jesus' word has authority not only to teach but to enact judgment, exposing fruitlessness in the covenant community and preparing for the authority dispute that follows.
Jesus identifies Himself as the beloved Son and rejected cornerstone, placing His own person at the center of God's kingdom purposes.
The repeated sending of servants shows patience, while the final judgment shows that God's patience does not erase His justice.
Faith is undivided trust in God, not self-generated certainty or religious optimism; it receives God's power by dependence rather than by manipulation.
Jesus interprets the decisive issue as believing John's message, and that faith is shown by a changed response rather than empty verbal agreement.
The leaders' reasoning is governed by fear of the crowd rather than fear of God, exposing the corrupting power of public approval.
Matthew explicitly anchors Jesus' actions in the prophetic expectation of Zion's King.
The rejected Son becomes the cornerstone upon whom God's saving people and kingdom hope rest.
Tax collectors and prostitutes are not praised because sin is light, but because they believed the call to righteousness and turned where the leaders would not.
The tenants' desire to seize the inheritance reveals sin as rebellion against God's ownership, authority, and Son.
The passage exposes both visible immorality and respectable unbelief, showing that religious words can conceal a refusal to do God's will.
Unbelief can disguise itself as careful questioning while refusing to respond to the truth already received.
The King comes gentle and lowly, revealing a kingdom whose victory is not secured by worldly display.
Entrance into the kingdom is not secured by religious status, moral reputation, or institutional office, but by repentant faith in God's revealed way.
Kingdom privilege carries responsibility to render fruit to God; fruitless and violent stewardship will be removed.
Jesus directs the details of His entry with sovereign authority while moving willingly toward the suffering He has already predicted.
The healing of the blind and lame shows that Christ's judgment against corruption serves the restoration of those who come to Him in need.
Jesus enters Jerusalem as the promised Davidic King, fulfilling Scripture and receiving royal praise.
Prayer is the expression of trusting dependence on God, and Jesus teaches disciples to pray with confidence under God's authority rather than with empty formality.
The fig tree functions as an enacted sign of judgment against barren religion, especially in the context of the temple confrontation and Jerusalem's resistance.
John's baptism functions as a divinely significant witness that prepares for Jesus' ministry and confronts Israel with the need for repentance.
The leaders claim authority to examine Jesus, yet they will not answer honestly about the prophet whom the people recognized.
The first son's change of mind and action illustrates repentance as more than regret; it turns from refusal toward obedience to the father's command.
Understanding Jesus' indictment is not the same as repenting under it; the leaders recognize the meaning yet continue resisting Him.
God's witness through John made the leaders accountable; refusal to answer truthfully reveals moral resistance, not neutral uncertainty.
Psalm 118 is fulfilled not by avoiding rejection but through the Lord's exaltation of the rejected stone as cornerstone.
Jesus receives and defends messianic praise by appeal to Scripture, showing that the praise given to Him is not accidental enthusiasm but part of God's ordained witness.
Calling Jesus a prophet from Nazareth is not false, but it is not the full confession Matthew has been building toward.
God is not satisfied with the appearance of life; He seeks the fruit of repentance, faith, righteousness, mercy, and obedience.
God's house is for prayerful communion with Him, not for religious systems that profit from access while obscuring reverence, mercy, and faith.
Doctrinal Weight
Jesus is the humble King, Son of David, temple Lord, rejected Son, and cornerstone.
Jesus fulfills prophetic Scripture in His entry and receives Psalm-shaped messianic praise.
Jesus judges corrupt temple worship and restores the house-of-prayer purpose.
Jesus judges fruitlessness, false leadership, and rejection of the Son.
The house of God is to be a house of prayer, and disciples are called to faith-filled prayer.
The two sons and John’s ministry emphasize repentance that turns into obedience.
True response includes believing John’s way of righteousness and trusting Jesus’ authority.
The kingdom is given to a people producing its fruit.
Leaders are tenants responsible to yield fruit to God and receive His Son.
Zechariah, Isaiah, Jeremiah, Psalm 8, Psalm 118, and Isaiah’s vineyard imagery converge in the chapter.
The Lord makes the rejected stone the cornerstone, turning human rejection into divine accomplishment.
Reading Lenses
Theological exposition and fulfillment
- Matthew 21 clarifies the gospel by showing that Jesus is the promised King who is praised by the lowly, rejected by the leaders, and established by God as the cornerstone. The gospel is not religious appearance, temple activity, verbal obedience, or leadership privilege. It is receiving the Son whom the tenants reject, repenting at the call of righteousness, bearing fruit under the reign of God, and building on the stone God has made the cornerstone. Jesus enters Jerusalem not merely to be celebrated but to be rejected, killed, and vindicated according to Scripture.
Key Greek Terms
Form in passage Accusative · Plural · Neuter What is this?
Sense Jerusalem
Definition The central city of Jewish worship, kingship memory, and temple life.
References Matthew 21:1, 21:10
Lexicon Jerusalem
Why it matters Jesus’ entry into Jerusalem begins the final confrontation leading to the cross.
Cross-language bridge 1 link · View in lexicon
Form in passage Accusative · Singular · Feminine What is this?
Sense Bethphage
Definition Village near the Mount of Olives close to Jerusalem.
References Matthew 21:1
Lexicon Bethphage
Why it matters The entry preparation begins near Bethphage, approaching Jerusalem from the Mount of Olives.
Cross-language bridge 2 links · View in lexicon
Form in passage Accusative · Singular · Neuter What is this?
Sense Mount of Olives
Definition Mountain ridge east of Jerusalem associated with approach to the city.
References Matthew 21:1
Lexicon Mount of Olives
Why it matters Jesus approaches Jerusalem from this significant location.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense sent, commissioned
Definition To send, commission, or dispatch.
References Matthew 21:1
Lexicon sent, commissioned
Why it matters Jesus directs the disciples with purposeful authority to prepare the entry.
Form in passage Accusative · Singular · Feminine What is this?
Sense donkey
Definition Donkey or ass.
References Matthew 21:2, 21:5, 21:7
Lexicon donkey
Why it matters The donkey connects Jesus’ entry to Zechariah’s prophecy of the humble king.
Form in passage Accusative · Singular · Masculine What is this?
Sense colt, young animal
Definition Colt or young animal, especially young donkey.
References Matthew 21:2, 21:5, 21:7
Lexicon colt, young animal
Why it matters The colt participates in the prophetic fulfillment of the King’s entry.
Form in passage Nominative · Singular · Masculine What is this?
Sense Lord, master
Definition Lord, master, owner, or sovereign.
References Matthew 21:3, 21:30
Lexicon Lord, master
Why it matters Jesus identifies Himself as the Lord who has need of the animals.
Form in passage Accusative · Singular · Feminine What is this?
Sense has need
Definition To have need or use for something.
References Matthew 21:3
Lexicon has need
Why it matters The Lord’s need displays purposeful control over the entry.
Form in passage Aorist · Passive · Subjunctive · 3rd Person · Singular What is this?
Sense fulfilled, completed
Definition To fulfill, fill up, complete, bring to intended meaning.
References Matthew 21:4
Lexicon fulfilled, completed
Why it matters Matthew explicitly frames Jesus’ entry as prophetic fulfillment.
Form in passage Genitive · Singular · Masculine What is this?
Sense prophet
Definition One who speaks God’s word.
References Matthew 21:4, 21:11, 21:46
Lexicon prophet
Why it matters Jesus fulfills prophetic Scripture and is identified by the crowds as a prophet.
Form in passage Dative · Singular · Feminine What is this?
Sense Daughter Zion
Definition Personified Zion/Jerusalem as the covenant city.
References Matthew 21:5
Lexicon Daughter Zion
Why it matters The prophecy addresses Jerusalem as the place receiving her King.
Form in passage Nominative · Singular · Masculine What is this?
Sense king
Definition King, ruler, royal authority.
References Matthew 21:5
Lexicon king
Why it matters Jesus enters as Zion’s promised King.
Form in passage Nominative · Singular · Masculine What is this?
Sense gentle, meek, humble
Definition Gentle, meek, humble, not harsh or domineering.
References Matthew 21:5
Lexicon gentle, meek, humble
Why it matters Jesus’ kingship is marked by humility rather than worldly militarism.
Form in passage Accusative · Plural · Neuter What is this?
Sense cloaks, garments
Definition Outer garments, cloaks, clothing.
References Matthew 21:7-8
Lexicon cloaks, garments
Why it matters Spreading cloaks honors Jesus in royal procession.
Form in passage Nominative · Singular · Masculine What is this?
Sense crowd, multitude
Definition Crowd, multitude, gathered people.
References Matthew 21:8-9, 21:26, 21:46
Lexicon crowd, multitude
Why it matters Crowds praise Jesus, respond to Him, and later protect Him from immediate arrest.
Form in passage Accusative · Plural · Masculine What is this?
Sense branches
Definition Branches, cut limbs from trees.
References Matthew 21:8
Lexicon branches
Why it matters Branches are spread in honor during Jesus’ entry.
Sense save now, hosanna
Definition A liturgical cry meaning save, please/save now, becoming praise.
References Matthew 21:9, 21:15
Lexicon save now, hosanna
Why it matters The crowd cries for salvation and praises the Son of David.
Cross-language bridge 2 links · View in lexicon
Form in passage Dative · Singular · Masculine What is this?
Sense Son of David
Definition Davidic messianic title.
References Matthew 21:9, 21:15
Lexicon Son of David
Why it matters The crowd and children identify Jesus with Davidic messianic hope.
Form in passage Perfect · Passive · Participle · Singular What is this?
Sense blessed
Definition Blessed, praised, spoken well of.
References Matthew 21:9
Lexicon blessed
Why it matters The crowd applies Psalm 118 blessing to Jesus.
Form in passage Dative · Singular · Neuter What is this?
Sense name
Definition Name, identity, authority, reputation.
References Matthew 21:9
Lexicon name
Why it matters Jesus comes in the name of the Lord.
Cross-language bridge 1 link · View in lexicon
Form in passage Aorist · Passive · Indicative · 3rd Person · Singular What is this?
Sense shaken, stirred, agitated
Definition To shake, stir, disturb, or agitate.
References Matthew 21:10
Lexicon shaken, stirred, agitated
Why it matters Jerusalem is shaken by Jesus’ arrival.
Sense temple precincts
Definition Temple courts or sacred precincts.
References Matthew 21:12, 21:14-15, 21:23
Lexicon temple precincts
Why it matters Jesus enters and purifies the temple precincts.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense drove out, cast out
Definition To cast out, drive out, expel.
References Matthew 21:12
Lexicon drove out, cast out
Why it matters Jesus forcefully expels corrupt activity from the temple.
Individual words ἠγόραζον, ἐπώλουν, ἐφύτευον, ᾠκοδόμουν ēgorazon, epōloun, ephyteuon, ōkodomoun · ἀγρὸν ἠγόρασα agron ēgorasa
Form in passage Present · Active · Participle · Plural What is this?
Sense selling and buying
Definition Commercial exchange, buying and selling.
References Matthew 21:12
Lexicon selling and buying
Why it matters Temple commerce has displaced the prayerful purpose of God’s house.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense overturned
Definition To overturn, turn upside down, destroy.
References Matthew 21:12
Lexicon overturned
Why it matters Jesus disrupts corrupt temple commerce.
Form in passage Genitive · Plural · Masculine What is this?
Sense money changers
Definition Those who exchanged currency, especially in temple contexts.
References Matthew 21:12
Lexicon money changers
Why it matters Money changing becomes part of the corrupted temple economy Jesus judges.
Form in passage Accusative · Plural · Feminine What is this?
Sense doves
Definition Doves or pigeons used in sacrificial offerings.
References Matthew 21:12
Lexicon doves
Why it matters Dove-selling connected to sacrifices has become part of the judged temple trade.
Form in passage Nominative · Singular · Masculine What is this?
Sense house, household
Definition House, dwelling, household.
References Matthew 21:13
Lexicon house, household
Why it matters God’s house is to be a house of prayer.
Form in passage Genitive · Singular · Feminine What is this?
Sense prayer
Definition Prayer, petition, communion with God.
References Matthew 21:13
Lexicon prayer
Why it matters Jesus restores the temple’s intended purpose as a house of prayer.
Form in passage Accusative · Singular · Neuter What is this?
Sense den, cave, hideout
Definition Cave, den, hiding place.
References Matthew 21:13
Lexicon den, cave, hideout
Why it matters A den of robbers suggests a hideout where evil is sheltered.
Form in passage Genitive · Plural · Masculine What is this?
Sense robbers, violent bandits
Definition Robbers, bandits, violent plunderers.
References Matthew 21:13
Lexicon robbers, violent bandits
Why it matters Jesus indicts the temple system as a place sheltering exploitation and corruption.
Form in passage Nominative · Plural · Masculine What is this?
Sense blind
Definition Blind, unable to see.
References Matthew 21:14
Lexicon blind
Why it matters The blind come to Jesus in the temple and are healed, displaying messianic mercy.
Form in passage Nominative · Plural · Masculine What is this?
Sense lame, crippled
Definition Lame, crippled, unable to walk properly.
References Matthew 21:14
Lexicon lame, crippled
Why it matters The lame are healed in the temple by Jesus.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense healed, cured
Definition To heal, cure, restore.
References Matthew 21:14
Lexicon healed, cured
Why it matters Jesus’ healing in the temple confirms His merciful authority.
Form in passage Nominative · Plural · Masculine What is this?
Sense chief priests
Definition Leading priests or high-priestly authorities.
References Matthew 21:15, 21:23, 21:45
Lexicon chief priests
Why it matters They oppose Jesus and become targets of His parables.
Form in passage Nominative · Plural · Masculine What is this?
Sense scribes, teachers of the law
Definition Scripture experts and legal teachers.
References Matthew 21:15
Lexicon scribes, teachers of the law
Why it matters They are indignant at children’s praise of Jesus.
Form in passage Accusative · Plural · Neuter What is this?
Sense wonderful things, marvels
Definition Wonderful, marvelous, amazing things.
References Matthew 21:15
Lexicon wonderful things, marvels
Why it matters The leaders see Jesus’ works yet respond with indignation rather than faith.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense became indignant
Definition To be angry, indignant, greatly displeased.
References Matthew 21:15
Lexicon became indignant
Why it matters The leaders resent praise that Jesus accepts.
Form in passage Accusative · Plural · Masculine What is this?
Sense children
Definition Children, servants, or young ones depending on context.
References Matthew 21:15-16
Lexicon children
Why it matters Children give rightful praise to Jesus in the temple.
Form in passage Accusative · Singular · Masculine What is this?
Sense praise
Definition Praise, commendation, worshipful acclaim.
References Matthew 21:16
Lexicon praise
Why it matters Jesus says God has ordained praise from children and infants.
Form in passage Accusative · Singular · Feminine What is this?
Sense Bethany
Definition Village near Jerusalem on the Mount of Olives slope.
References Matthew 21:17
Lexicon Bethany
Why it matters Jesus withdraws to Bethany after the temple confrontation.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense hungry
Definition To hunger, be hungry.
References Matthew 21:18
Lexicon hungry
Why it matters Jesus’ hunger leads to the fig tree sign-act.
Form in passage Accusative · Singular · Feminine What is this?
Sense fig tree
Definition A fig tree.
References Matthew 21:19-21
Lexicon fig tree
Why it matters The fig tree becomes a prophetic sign of fruitless religion under judgment.
Form in passage Accusative · Plural · Neuter What is this?
Sense leaves
Definition Leaves or foliage.
References Matthew 21:19
Lexicon leaves
Why it matters Leaves without fruit symbolize appearance without substance.
Form in passage Nominative · Singular · Masculine What is this?
Sense fruit, produce
Definition Fruit, produce, outcome, result.
References Matthew 21:19, 21:34, 21:41, 21:43
Lexicon fruit, produce
Why it matters Fruit is the central metaphor for covenant response and kingdom stewardship.
Form in passage Aorist · Passive · Indicative · 3rd Person · Singular What is this?
Sense withered, dried up
Definition To dry up, wither, become dry.
References Matthew 21:19-20
Lexicon withered, dried up
Why it matters The fig tree withers under Jesus’ word, symbolizing judgment.
Form in passage Accusative · Singular · Feminine What is this?
Sense faith, trust
Definition Faith, trust, reliance, confidence.
References Matthew 21:21
Lexicon faith, trust
Why it matters Jesus teaches the disciples about faith in relation to prayer and God’s power.
Form in passage Aorist · Passive · Subjunctive · 2nd Person · Plural What is this?
Sense doubt, waver, dispute within
Definition To doubt, waver, distinguish, or judge between.
References Matthew 21:21
Lexicon doubt, waver, dispute within
Why it matters Jesus contrasts faithful prayer with doubting unbelief.
Form in passage Dative · Singular · Neuter What is this?
Sense mountain
Definition Mountain or hill.
References Matthew 21:21
Lexicon mountain
Why it matters Mountain-moving language illustrates the power of faith-filled prayer under God.
Cross-language bridge 1 link · View in lexicon
Form in passage Genitive · Singular · Feminine What is this?
Sense prayer
Definition Prayer, petition, communion with God.
References Matthew 21:13, 21:22
Lexicon prayer
Why it matters Prayer is central in both temple purpose and disciples’ faith.
Form in passage Present · Active · Participle · Plural What is this?
Sense believing, trusting
Definition To believe, trust, rely upon.
References Matthew 21:22
Lexicon believing, trusting
Why it matters Jesus links receiving in prayer with believing trust.
Form in passage Accusative · Singular · Feminine What is this?
Sense authority, right, power
Definition Authority, right, power, jurisdiction.
References Matthew 21:23-24, 21:27
Lexicon authority, right, power
Why it matters The leaders challenge Jesus’ authority after His temple actions.
Form in passage Nominative · Plural · Masculine What is this?
Sense elders
Definition Elders, senior leaders, members of ruling leadership.
References Matthew 21:23
Lexicon elders
Why it matters They join the chief priests in challenging Jesus.
Form in passage Nominative · Singular · Neuter What is this?
Sense baptism
Definition Baptism, washing rite associated here with John’s ministry.
References Matthew 21:25
Lexicon baptism
Why it matters John’s baptism becomes the test case exposing the leaders’ unbelief.
Form in passage Genitive · Singular · Masculine What is this?
Sense John
Definition John the Baptist, prophetic forerunner of Jesus.
References Matthew 21:25, 21:26, 21:32
Lexicon John
Why it matters Response to John’s ministry reveals response to God’s authority and prepares response to Jesus.
Cross-language bridge 2 links · View in lexicon
Form in passage Genitive · Singular · Masculine What is this?
Sense heaven
Definition Heaven, heavenly realm, God’s authority.
References Matthew 21:25
Lexicon heaven
Why it matters Jesus asks whether John’s baptism was from heaven or human origin.
Form in passage Genitive · Plural · Masculine What is this?
Sense human beings, men
Definition Human beings, mankind, people.
References Matthew 21:25
Lexicon human beings, men
Why it matters The leaders must decide whether John’s ministry was divine or merely human.
Form in passage Aorist · Active · Indicative · 2nd Person · Plural What is this?
Sense believed, trusted
Definition To believe, trust, rely upon.
References Matthew 21:25, 21:32
Lexicon believed, trusted
Why it matters The leaders did not believe John, while tax collectors and prostitutes did.
Sense fear, be afraid
Definition To fear, be afraid, revere.
References Matthew 21:26, 21:46
Lexicon fear, be afraid
Why it matters The leaders fear the crowd rather than God’s truth.
Form in passage Accusative · Plural · Neuter What is this?
Sense two children/sons
Definition Two children or sons.
References Matthew 21:28
Lexicon two children/sons
Why it matters The parable contrasts verbal refusal turned obedience with verbal assent without obedience.
Form in passage Present · Middle · Imperative · 2nd Person · Singular What is this?
Sense work, labor
Definition To work, labor, perform tasks.
References Matthew 21:28
Lexicon work, labor
Why it matters Doing the father’s will is pictured as working in the vineyard.
Sense changed mind, regretted, repented in response
Definition To regret, change one’s mind afterward, feel remorse leading to change.
References Matthew 21:29, 21:32
Lexicon changed mind, regretted, repented in response
Why it matters The first son’s later obedience pictures repentant reversal.
Form in passage Accusative · Singular · Neuter What is this?
Sense will, desire
Definition Will, desire, purpose.
References Matthew 21:31
Lexicon will, desire
Why it matters The key question is who does the father’s will.
Form in passage Nominative · Plural · Masculine What is this?
Sense tax collectors
Definition Tax collectors, often socially despised as sinners or collaborators.
References Matthew 21:31-32
Lexicon tax collectors
Why it matters They enter the kingdom ahead of leaders because they believed John.
Form in passage Nominative · Plural · Feminine What is this?
Sense prostitutes
Definition Prostitutes, sexually immoral women.
References Matthew 21:31-32
Lexicon prostitutes
Why it matters They represent publicly sinful people who repent and believe ahead of respectable unbelievers.
Individual words βασιλείαν ἀσάλευτον basileian asaleuton · βδέλυγμα ἐνώπιον τοῦ θεοῦ bdelygma enōpion tou theou
Form in passage Accusative · Singular · Feminine What is this?
Sense kingdom of God
Definition God’s saving reign and royal rule.
References Matthew 21:31, 21:43
Lexicon kingdom of God
Why it matters The kingdom belongs to repentant believers, not unrepentant religious leaders.
Individual words μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε mēdena kata tēn hodon aspasēsthe · βασιλεὺς δικαιοσύνης basileus dikaiosynēs
Form in passage Dative · Singular · Feminine What is this?
Sense way of righteousness
Definition The path, manner, or message of righteousness.
References Matthew 21:32
Lexicon way of righteousness
Why it matters John’s ministry was a righteous, heaven-sent call demanding repentance and belief.
Form in passage Nominative · Singular · Masculine What is this?
Sense landowner, master of house
Definition House-master, landowner, estate owner.
References Matthew 21:33
Lexicon landowner, master of house
Why it matters The landowner in the tenants parable represents God’s ownership and authority.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense planted
Definition To plant or cultivate.
References Matthew 21:33
Lexicon planted
Why it matters The vineyard is deliberately planted by the landowner, echoing Isaiah 5.
Form in passage Dative · Singular · Masculine What is this?
Sense vineyard
Definition A vineyard or cultivated vine field.
References Matthew 21:28, 21:33, 21:39-41
Lexicon vineyard
Why it matters The vineyard symbolizes God’s cultivated covenant sphere requiring fruit.
Form in passage Accusative · Singular · Masculine What is this?
Sense fence, wall, hedge
Definition Fence, hedge, barrier, enclosure.
References Matthew 21:33
Lexicon fence, wall, hedge
Why it matters The vineyard’s prepared features echo Isaiah’s vineyard description.
Form in passage Accusative · Singular · Feminine What is this?
Sense winepress
Definition Winepress or vat for pressing grapes.
References Matthew 21:33
Lexicon winepress
Why it matters The vineyard is fully prepared and should produce fruit.
Form in passage Accusative · Singular · Masculine What is this?
Sense tower, watchtower
Definition Tower or watchtower for protection and oversight.
References Matthew 21:33
Lexicon tower, watchtower
Why it matters The tower completes the Isaiah-like vineyard imagery.
Form in passage Aorist · Middle · Indicative · 3rd Person · Singular What is this?
Sense leased, rented out
Definition To lease, rent out, give over for use.
References Matthew 21:33, 21:41
Lexicon leased, rented out
Why it matters The tenants are stewards, not owners.
Form in passage Dative · Plural · Masculine What is this?
Sense tenant farmers, vine-growers
Definition Farmers, vine-growers, agricultural workers.
References Matthew 21:33-41
Lexicon tenant farmers, vine-growers
Why it matters The tenants represent leaders entrusted with stewardship who refuse fruit.
Form in passage Nominative · Singular · Masculine What is this?
Sense season of fruits
Definition Appointed time or season for fruit.
References Matthew 21:34
Lexicon season of fruits
Why it matters God seeks fruit at the appointed time from His vineyard.
Form in passage Accusative · Plural · Masculine What is this?
Sense servants, slaves
Definition Servants, slaves, or bondservants.
References Matthew 21:34-36
Lexicon servants, slaves
Why it matters The servants represent God’s messengers who are mistreated.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense beat, strike, flog
Definition To beat, strike, or whip.
References Matthew 21:35
Lexicon beat, strike, flog
Why it matters The tenants abuse the landowner’s servants.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense killed, put to death
Definition To kill or put to death.
References Matthew 21:35, 21:39
Lexicon killed, put to death
Why it matters The tenants kill servants and finally the son.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense stoned
Definition To stone, throw stones at until injury or death.
References Matthew 21:35
Lexicon stoned
Why it matters The tenants’ violence recalls rejection of God’s messengers.
Form in passage Accusative · Singular · Masculine What is this?
Sense son
Definition Son, heir, descendant.
References Matthew 21:37-38
Lexicon son
Why it matters The landowner’s son anticipates Jesus as the rejected Son.
Form in passage Future · Passive · Indicative · 3rd Person · Plural What is this?
Sense respect, feel shame before
Definition To respect, be ashamed, turn in reverence.
References Matthew 21:37
Lexicon respect, feel shame before
Why it matters The landowner expects the tenants to respect His son, but they reject Him.
Form in passage Nominative · Singular · Masculine What is this?
Sense heir
Definition Heir, one who receives inheritance.
References Matthew 21:38
Lexicon heir
Why it matters The tenants kill the heir to seize the inheritance.
Form in passage Accusative · Singular · Feminine What is this?
Sense inheritance
Definition Inheritance, allotted possession.
References Matthew 21:38
Lexicon inheritance
Why it matters The tenants want possession without submission to the owner.
Form in passage Future · Active · Indicative · 3rd Person · Singular What is this?
Sense destroy, ruin, put an end to
Definition To destroy, ruin, perish, or lose.
References Matthew 21:41
Lexicon destroy, ruin, put an end to
Why it matters The wicked tenants face judgment for rejecting the owner and son.
Form in passage Accusative · Plural · Masculine What is this?
Sense wicked, evil, bad
Definition Bad, evil, wicked, harmful.
References Matthew 21:41
Lexicon wicked, evil, bad
Why it matters The leaders pronounce judgment on the wicked tenants, unknowingly indicting themselves.
Cross-language bridge 1 link · View in lexicon
Form in passage Dative · Plural · Feminine What is this?
Sense Scriptures
Definition Written Scripture, sacred writings.
References Matthew 21:42
Lexicon Scriptures
Why it matters Jesus appeals to Scripture to interpret His rejection and exaltation.
Form in passage Accusative · Singular · Masculine What is this?
Sense stone
Definition Stone, building stone.
References Matthew 21:42, 21:44
Lexicon stone
Why it matters Jesus is the stone rejected by builders but made cornerstone.
Cross-language bridge 1 link · View in lexicon
Form in passage Present · Active · Participle · Plural What is this?
Sense builders
Definition Those who build, construct, establish.
References Matthew 21:42
Lexicon builders
Why it matters The builders reject the very stone God makes foundational.
Form in passage Aorist · Active · Indicative · 3rd Person · Plural What is this?
Sense rejected after testing
Definition To reject, disapprove, regard as unworthy.
References Matthew 21:42
Lexicon rejected after testing
Why it matters The leaders’ rejection of Jesus fulfills Scripture.
Form in passage Accusative · Singular · Feminine What is this?
Sense head of the corner, cornerstone
Definition Chief corner stone, foundational alignment stone.
References Matthew 21:42
Lexicon head of the corner, cornerstone
Why it matters Jesus, rejected by leaders, becomes the foundation and alignment of God’s work.
Form in passage Nominative · Singular · Feminine What is this?
Sense marvelous, wonderful
Definition Marvelous, wonderful, astonishing.
References Matthew 21:42
Lexicon marvelous, wonderful
Why it matters The Lord’s action in exalting the rejected stone is marvelous.
Form in passage Future · Passive · Indicative · 3rd Person · Singular What is this?
Sense taken away, removed
Definition To lift, take up, remove, take away.
References Matthew 21:43
Lexicon taken away, removed
Why it matters Kingdom stewardship is removed from fruitless leaders.
Cross-language bridge 1 link · View in lexicon
Form in passage Future · Passive · Indicative · 3rd Person · Singular What is this?
Sense given, granted
Definition To give, grant, entrust.
References Matthew 21:43
Lexicon given, granted
Why it matters The kingdom is given to a fruit-bearing people.
Form in passage Dative · Singular · Neuter What is this?
Sense people, nation
Definition Nation, people, ethnic group, collective people.
References Matthew 21:43
Lexicon people, nation
Why it matters The kingdom is given to a people producing its fruit.
Form in passage Present · Active · Participle · Singular What is this?
Sense doing, producing, making
Definition To do, make, produce, perform.
References Matthew 21:43
Lexicon doing, producing, making
Why it matters Kingdom fruit is produced in actual response, not mere profession.
Form in passage Aorist · Active · Infinitive What is this?
Sense seize, arrest, take hold
Definition To seize, take hold of, arrest, grasp firmly.
References Matthew 21:46
Lexicon seize, arrest, take hold
Why it matters The leaders seek to arrest Jesus after understanding His parables.
Key Hebrew Terms
Sense save, please; save now
Definition A plea for deliverance that becomes liturgical praise.
References Psalm 118:25; Matthew 21:9
Lexicon save, please; save now
Why it matters The crowd’s Hosanna cry identifies Jesus as the one through whom salvation is sought.
Sense David
Definition David, Israel’s king and covenant recipient.
References Matthew 21:9, 21:15
Lexicon David
Why it matters Jesus is acclaimed as Son of David, the messianic heir.
Cross-language bridge 1 link · View in lexicon
Sense king
Definition King, ruler, monarch.
References Zechariah 9:9; Matthew 21:5
Lexicon king
Why it matters Zechariah’s prophecy announces Zion’s king.
Cross-language bridge 2 links · View in lexicon
Sense humble, poor, afflicted
Definition Poor, humble, afflicted, lowly.
References Zechariah 9:9; Matthew 21:5
Lexicon humble, poor, afflicted
Why it matters Zion’s king comes in humility, not imperial force.
Form in passage Both · Singular · Absolute What is this?
Sense donkey
Definition Donkey or ass.
References Zechariah 9:9; Matthew 21:5
Lexicon donkey
Why it matters The donkey is part of the prophetic sign of the humble king.
Sense house, temple, household
Definition House, dwelling, household, or temple.
References Isaiah 56:7; Matthew 21:13
Lexicon house, temple, household
Why it matters God’s house is to be called a house of prayer.
Cross-language bridge 4 links · View in lexicon
Form in passage Feminine · Singular · Absolute What is this?
Sense prayer
Definition Prayer, petition, supplication.
References Isaiah 56:7; Matthew 21:13
Lexicon prayer
Why it matters The temple’s purpose is prayerful communion with God.
Form in passage Masculine · Plural · Absolute What is this?
Sense violent one, robber
Definition Violent person, robber, ruthless one.
References Jeremiah 7:11; Matthew 21:13
Lexicon violent one, robber
Why it matters Jeremiah’s den of robbers language condemns corrupt worship and injustice.
Sense strength, praise
Definition Strength, might; in Psalm 8 context connected with praise.
References Psalm 8:2; Matthew 21:16
Lexicon strength, praise
Why it matters Jesus cites the Psalm 8 theme of praise from children and infants.
Sense fig tree
Definition Fig tree.
References Hosea 9:10; Micah 7:1; Matthew 21:19
Lexicon fig tree
Why it matters Fig tree imagery can represent covenant fruitfulness or fruitlessness.
Sense fruit, produce
Definition Fruit, produce, result.
References Isaiah 5:2; Matthew 21:19, 21:43
Lexicon fruit, produce
Why it matters God seeks fruit from His people and vineyard.
Sense faithfulness, firmness, trust
Definition Faithfulness, steadiness, reliability, trust.
References Matthew 21:21-22
Lexicon faithfulness, firmness, trust
Why it matters Jesus teaches faith-filled prayer after the fig tree sign.
Sense righteousness
Definition Righteousness, justice, covenant rightness.
References Matthew 21:32
Lexicon righteousness
Why it matters John came in the way of righteousness.
Form in passage Both · Singular · Absolute What is this?
Sense vineyard
Definition Vineyard or cultivated vine field.
References Isaiah 5:1-7; Matthew 21:33
Lexicon vineyard
Why it matters The tenants parable draws heavily from Isaiah’s vineyard imagery.
Sense servant
Definition Servant, slave, bondservant.
References Matthew 21:34-36
Lexicon servant
Why it matters The landowner’s servants represent God’s sent messengers.
Sense son
Definition Son, descendant, heir.
References Matthew 21:37-39
Lexicon son
Why it matters The son in the parable anticipates Jesus, the rejected Son.
Sense stone
Definition Stone, building stone.
References Psalm 118:22; Matthew 21:42
Lexicon stone
Why it matters The rejected stone becomes the cornerstone, fulfilled in Jesus.
Form in passage Feminine · Singular · Absolute What is this?
Sense corner, cornerstone
Definition Corner, angle, chief corner, cornerstone.
References Psalm 118:22; Matthew 21:42
Lexicon corner, cornerstone
Why it matters The rejected stone becomes the chief cornerstone by the Lord’s doing.
Form in passage Niphal · Participle active What is this?
Sense wonderful, marvelous
Definition To be wonderful, marvelous, extraordinary.
References Psalm 118:23; Matthew 21:42
Lexicon wonderful, marvelous
Why it matters The Lord’s exaltation of the rejected stone is marvelous in our eyes.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (68)
grounds / explanation 2inference / conclusion 2strong contrast / correction 1purpose clause 1conditional (subjunctive / open) 6content marker or causal 5comparative / scriptural grounding 1continuation or mild contrast 28contrast setup (μέν...δέ) 1negative additive 2additive / emphatic 19
| v.1 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.3 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἐάνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...'ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason.δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.4 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...' |
| v.6 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.καθὼςeven ascomparative / scriptural groundingWhen Paul writes καθώς γέγραπται ('just as it is written'), he is providing scriptural warrant for everything preceding it. |
| v.8 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.9 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.10 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.11 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.12 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.13 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.14 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.15 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.16 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.17 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.18 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.19 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.εἰonlyconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical. |
| v.20 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.21 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἐὰνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...'ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.22 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.23 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.24 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἐὰνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.25 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἐὰνIfconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...'οὖνtheninference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.26 | ἐὰνIfconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...'δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.27 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.οὐδὲNeithernegative additiveοὐδέ in a list builds rhetorical force — each addition strengthens the overall negation. |
| v.28 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.29 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.30 | Καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.31 | ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.32 | γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.οὐδὲnot evennegative additiveοὐδέ in a list builds rhetorical force — each addition strengthens the overall negation. |
| v.34 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.35 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.μὲνonecontrast setup (μέν...δέ)The μέν...δέ pair is a rhetorical hinge. Both sides matter equally.δὲandcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.δὲandcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.37 | δὲthencontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.38 | δὲButcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.39 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.40 | οὖνthereforeinference / conclusionAsk: what has Paul argued up to this point? 'Therefore' is the payoff. |
| v.43 | ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.44 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δ᾽butcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.45 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.46 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (195 main verbs)
completed 67ongoing 25prospective 18resultant 3imperative 9subjunctive 14background 8infinitive 3participle 48
| v.1 | ἤγγισανengízōdrew nearaorist active indicativecompletedAorist indicative — punctiliar or completed actionἦλθονérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπέστειλενsentaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.2 | λέγωνlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionΠορεύεσθεporeúomaigopresent middle imperativeimperativeImperative mood — command or exhortationεὑρήσετεheurískōfindfuture active indicativeprospectiveFuture indicative — anticipated or promised actionδεδεμένηνdéōtiedperfect passive participleparticipleParticiple — verbal adjective, supporting actionλύσαντεςlýōuntieaorist active participleparticipleParticiple — verbal adjective, supporting actionἀγάγετέbringaorist active imperativeimperativeImperative mood — command or exhortation |
| v.3 | εἴπῃépōsaysaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἐρεῖτεeréōsayfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἔχειéchōhaspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀποστελεῖsendfuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.4 | γέγονενgínomaitook placeperfect active indicativeresultantPerfect indicative — completed action with present resultπληρωθῇplēróōfulfilledaorist passive subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentῥηθὲνlégōspokenaorist passive participleparticipleParticiple — verbal adjective, supporting actionλέγοντοςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.5 | Εἴπατεépōsayaorist active imperativeimperativeImperative mood — command or exhortationἔρχεταίérchomaicomingpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthἐπιβεβηκὼςepibaínōmountedperfect active participleparticipleParticiple — verbal adjective, supporting action |
| v.6 | πορευθέντεςporeúomaiwentaorist passive participleparticipleParticiple — verbal adjective, supporting actionποιήσαντεςpoiéōdidaorist active participleparticipleParticiple — verbal adjective, supporting actionσυνέταξενsyntássōdirectedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.7 | ἤγαγονbroughtaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐπέθηκανepitíthēmiputaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐπεκάθισενepikathízōsataorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.8 | ἔστρωσανstrṓnnymispreadaorist active indicativecompletedAorist indicative — punctiliar or completed actionἔκοπτονkóptōcutimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionἐστρώννυονstrṓnnymispreadimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.9 | προάγοντεςproágōwent ahead ofpresent active participleparticipleParticiple — verbal adjective, supporting actionἀκολουθοῦντεςfollowedpresent active participleparticipleParticiple — verbal adjective, supporting actionἔκραζονkrázōshoutingimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionΕὐλογημένοςeulogéōblessedperfect passive participleparticipleParticiple — verbal adjective, supporting actionἐρχόμενοςérchomaicomespresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.10 | εἰσελθόντοςeisérchomaienteredaorist active participleparticipleParticiple — verbal adjective, supporting actionἐσείσθηseíōstirredaorist passive indicativecompletedAorist indicative — punctiliar or completed actionλέγουσαlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.11 | ἔλεγονlégōsayingimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.12 | εἰσῆλθενeisérchomaiwentaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐξέβαλενekbállōdrove outaorist active indicativecompletedAorist indicative — punctiliar or completed actionκατέστρεψενkatastréphōoverturnedaorist active indicativecompletedAorist indicative — punctiliar or completed actionπωλούντωνpōléōsellingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.13 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthΓέγραπταιgráphōwrittenperfect passive indicativeresultantPerfect indicative — completed action with present resultποιεῖτεpoiéōmakingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.14 | προσῆλθονprosérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐθεράπευσενtherapeúōhealedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.15 | ἰδόντεςhoráōsawaorist active participleparticipleParticiple — verbal adjective, supporting actionἐποίησενpoiéōdidaorist active indicativecompletedAorist indicative — punctiliar or completed actionκράζονταςkrázōshoutingpresent active participleparticipleParticiple — verbal adjective, supporting actionλέγονταςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionἠγανάκτησανindignantaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.16 | εἶπανépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἈκούειςhearpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγουσινlégōsayingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀνέγνωτεreadaorist active indicativecompletedAorist indicative — punctiliar or completed actionθηλαζόντωνthēlázōnursing babiespresent active participleparticipleParticiple — verbal adjective, supporting actionκατηρτίσωkatartízōpreparedaorist middle indicativecompletedAorist indicative — punctiliar or completed action |
| v.17 | καταλιπὼνkataleípōleftaorist active participleparticipleParticiple — verbal adjective, supporting actionἐξῆλθενexérchomaiwent outaorist active indicativecompletedAorist indicative — punctiliar or completed actionηὐλίσθηspent the nightaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.18 | ἐπανάγωνepanágōreturningpresent active participleparticipleParticiple — verbal adjective, supporting actionἐπείνασενpeináōhungryaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.19 | ἰδὼνhoráōseeingaorist active participleparticipleParticiple — verbal adjective, supporting actionἦλθενérchomaiwentaorist active indicativecompletedAorist indicative — punctiliar or completed actionεὗρενheurískōfoundaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthγένηταιgínomaicomeaorist middle subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἐξηράνθηxēraínōwitheredaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.20 | ἰδόντεςhoráōsawaorist active participleparticipleParticiple — verbal adjective, supporting actionἐθαύμασανthaumázōamazedaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionἐξηράνθηxēraínōwitheraorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.21 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγωlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔχητεéchōhavepresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentδιακριθῆτεdiakrínōdoubtaorist passive subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentποιήσετεpoiéōdofuture active indicativeprospectiveFuture indicative — anticipated or promised actionεἴπητεépōsayaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἌρθητιlifted upaorist passive imperativeimperativeImperative mood — command or exhortationβλήθητιthrownaorist passive imperativeimperativeImperative mood — command or exhortationγενήσεταιgínomaidonefuture middle indicativeprospectiveFuture indicative — anticipated or promised action |
| v.22 | αἰτήσητεaskaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentπιστεύοντεςpisteúōbelievepresent active participleparticipleParticiple — verbal adjective, supporting actionλήμψεσθεlambánōreceivefuture middle indicativeprospectiveFuture indicative — anticipated or promised action |
| v.23 | ἐλθόντοςérchomaiarrivedaorist active participleparticipleParticiple — verbal adjective, supporting actionπροσῆλθονprosérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionδιδάσκοντιdidáskōteachingpresent active participleparticipleParticiple — verbal adjective, supporting actionλέγοντεςlégōsaidpresent active participleparticipleParticiple — verbal adjective, supporting actionποιεῖςpoiéōdoingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔδωκενdídōmigaveaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.24 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἘρωτήσωerōtáōaskfuture active indicativeprospectiveFuture indicative — anticipated or promised actionεἴπητέépōtellaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἐρῶeréōtellfuture active indicativeprospectiveFuture indicative — anticipated or promised actionποιῶpoiéōdopresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.25 | διελογίζοντοdialogízomaidiscussedimperfect middle indicativebackgroundImperfect indicative — continuous or repeated past actionλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionεἴπωμενépōsayaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentἐρεῖeréōsayfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἐπιστεύσατεpisteúōbelieveaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.26 | εἴπωμενépōsayaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentφοβούμεθαphobéōafraid ofpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthἔχουσινéchōregardpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.27 | ἀποκριθέντεςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπανépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionοἴδαμενeídōknowperfect active indicativeresultantPerfect indicative — completed action with present resultἔφηphēmísaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionλέγωlégōtellpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthποιῶpoiéōdopresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.28 | δοκεῖdokéōthinkpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεἶχενéchōhadimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionπροσελθὼνprosérchomaiwentaorist active participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionὕπαγεhypágōgopresent active imperativeimperativeImperative mood — command or exhortationἐργάζουergázomaiworkpresent middle imperativeimperativeImperative mood — command or exhortation |
| v.29 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionθέλωthélōwillpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthμεταμεληθεὶςmetaméllomaichanged ~ mindaorist passive participleparticipleParticiple — verbal adjective, supporting actionἀπῆλθενwentaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.30 | προσελθὼνprosérchomaiwentaorist active participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπῆλθενgoaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.31 | ἐποίησενpoiéōdidaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγουσινlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthλέγωlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthπροάγουσινproágōgoing ~ aheadofpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.32 | ἦλθενérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐπιστεύσατεpisteúōbelieveaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐπίστευσανpisteúōbelieveaorist active indicativecompletedAorist indicative — punctiliar or completed actionἰδόντεςhoráōsawaorist active participleparticipleParticiple — verbal adjective, supporting actionμετεμελήθητεmetaméllomaichange ~ mindsaorist passive indicativecompletedAorist indicative — punctiliar or completed actionπιστεῦσαιpisteúōbelieveaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.33 | ἀκούσατεlisten toaorist active imperativeimperativeImperative mood — command or exhortationἐφύτευσενphyteúōplantedaorist active indicativecompletedAorist indicative — punctiliar or completed actionπεριέθηκενperitíthēmiput ~ aroundaorist active indicativecompletedAorist indicative — punctiliar or completed actionὤρυξενorýssōdugaorist active indicativecompletedAorist indicative — punctiliar or completed actionᾠκοδόμησενoikodoméōbuiltaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐξέδετοekdídōmileasedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionἀπεδήμησενwent on a journeyaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.34 | ἤγγισενengízōdrew nearaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπέστειλενsentaorist active indicativecompletedAorist indicative — punctiliar or completed actionλαβεῖνlambánōcollectaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.35 | λαβόντεςlambánōtookaorist active participleparticipleParticiple — verbal adjective, supporting actionἔδειρανdérōbeataorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπέκτεινανkilledaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐλιθοβόλησανlithoboléōstonedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.36 | ἀπέστειλενsentaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐποίησανpoiéōdidaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.37 | ἀπέστειλενsentaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγωνlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionἘντραπήσονταιentrépōrespectfuture passive indicativeprospectiveFuture indicative — anticipated or promised action |
| v.38 | ἰδόντεςhoráōsawaorist active participleparticipleParticiple — verbal adjective, supporting actionεἶπονépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionδεῦτεdeûtecomepresent active imperativeimperativeImperative mood — command or exhortationἀποκτείνωμενkillaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentσχῶμενéchōtakeaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.39 | λαβόντεςlambánōtookaorist active participleparticipleParticiple — verbal adjective, supporting actionἐξέβαλονekbállōthrewaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπέκτεινανkilledaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.40 | ἔλθῃérchomaicomesaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentποιήσειpoiéōdofuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.41 | λέγουσινlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀπολέσειdestroyfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἐκδώσεταιekdídōmileasefuture middle indicativeprospectiveFuture indicative — anticipated or promised actionἀποδώσουσινgivefuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.42 | Λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀνέγνωτεreadaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπεδοκίμασανrejectedaorist active indicativecompletedAorist indicative — punctiliar or completed actionοἰκοδομοῦντεςoikodoméōbuilderspresent active participleparticipleParticiple — verbal adjective, supporting actionἐγενήθηgínomaibecameaorist passive indicativecompletedAorist indicative — punctiliar or completed actionἐγένετοgínomaiwasaorist middle indicativecompletedAorist indicative — punctiliar or completed action |
| v.43 | λέγωlégōtellpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀρθήσεταιtaken awayfuture passive indicativeprospectiveFuture indicative — anticipated or promised actionδοθήσεταιdídōmigivenfuture passive indicativeprospectiveFuture indicative — anticipated or promised actionποιοῦντιpoiéōproducingpresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.44 | πεσὼνpíptōfallsaorist active participleparticipleParticiple — verbal adjective, supporting actionσυνθλασθήσεταιsynthláōbroken to piecesfuture passive indicativeprospectiveFuture indicative — anticipated or promised actionπέσῃpíptōfallsaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentλικμήσειlikmáōcrushfuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.45 | ἀκούσαντεςheardaorist active participleparticipleParticiple — verbal adjective, supporting actionἔγνωσανginṓskōknewaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγειlégōspeakingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.46 | ζητοῦντεςzētéōwantedpresent active participleparticipleParticiple — verbal adjective, supporting actionκρατῆσαιkratéōarrestaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbἐφοβήθησανphobéōfearedaorist passive indicativecompletedAorist indicative — punctiliar or completed actionεἶχονéchōregardedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Formation Focus
Matthew 21 forms readers to receive Jesus as the humble King, submit to His temple-cleansing authority, move beyond religious appearance to fruit, repent and obey, recognize rejected-Son fulfillment, and build on the cornerstone God has established.
The chapter confronts religious performance, corrupt worship, resistance to correction, fear of people, verbal obedience without action, refusal to repent, stewarding God’s work as personal property, and rejecting Christ while preserving institutional control.
Messianic allegiance, prayerfulness, reverent worship, compassion toward the needy, humility before children’s praise, repentance, fruit-bearing obedience, truthfulness, stewardship, submission to the Son, and confidence in the cornerstone.
Practice Response
- Hail the King with obedience.
- Cleanse worship priorities.
- Make room for mercy.
- Receive lowly praise.
- Seek fruit, not leaves.
- Answer truthfully before God.
- Repent after refusal.
- Stop saying yes without going.
- Give God His fruit.
- Receive the Son.
- Build on the cornerstone.
Warnings and Misreadings
- Matthew 21 gives severe warnings against religious fruitlessness, corrupt worship, leader unbelief, fear of public opinion, verbal obedience without actual obedience, refusal to repent, rejection of God’s servants, rejection of the Son, and stewardship without fruit. The chapter warns that leafy religious appearance can wither under Jesus’ judgment and that kingdom stewardship can be removed from fruitless leaders.
- Treating the triumphal entry as only a spontaneous celebration. - Jesus intentionally arranges the donkey and colt to fulfill Scripture and reveal His kingship.
- Reducing Jesus’ kingship to political triumphalism. - He enters as the humble King who will soon suffer and be rejected.
- Viewing the temple cleansing as uncontrolled anger. - Jesus acts prophetically and scripturally, citing Isaiah and Jeremiah to judge corrupt worship.
- Assuming religious activity equals acceptable worship. - The temple is full of activity, yet Jesus calls it a den of robbers because prayer and holiness have been corrupted.
- Treating children’s praise as immature noise. - Jesus receives and defends their praise with Scripture.
- Reading the fig tree as arbitrary irritation because Jesus was hungry. - The fig tree functions as a prophetic sign of judgment on fruitless covenant profession.
- Using the mountain-moving saying as a blank check for self-directed desire. - The context is Jesus’ authority, judgment, faith, and prayer under God, not self-centered manipulation.
- Treating the authority question as sincere inquiry. - The leaders’ refusal to answer about John reveals political calculation rather than truth-seeking.
- Assuming the first son’s initial refusal is commendable. - His repentance and eventual obedience are the point, not the refusal.
- Using the tax collectors and prostitutes line to celebrate sin. - Jesus commends their repentance and belief in response to John’s way of righteousness.
- Allegorizing every detail of the tenants parable excessively. - The main force is clear: God seeks fruit, sends servants, sends His Son, and judges murderous tenants.
- Ignoring the fruit-bearing people in verse 43. - Kingdom stewardship is given to those producing kingdom fruit, not to merely religiously privileged groups.
Discipleship Questions
- Do I receive Jesus as the King Scripture reveals, or only as the king I prefer?
- Is my praise of Jesus joined to obedience and fruit?
- What would Jesus overturn if He entered the worship courts of my heart, home, or church?
- Has prayer become central, or has religious busyness displaced communion with God?
- Do I welcome the blind, lame, weak, and needy near Jesus?
- Do I despise the sincere praise of children or the simple faith of the lowly?
- Am I leafy with religious appearance but barren of repentance, justice, mercy, and faithfulness?
- Do I question Jesus’ authority because I want truth, or because I want to avoid surrender?
- Where have I said 'I will' to God but not gone?
- Where did I once refuse but now need to repent and obey?
- Have I believed God’s call to righteousness, or have I protected my respectability?
- Am I stewarding God’s vineyard for Him, or acting like I own it?
- How do I respond when God sends correction through His servants?
- Am I building on the rejected cornerstone or stumbling over Him?
Pastoral Applications
- Preaching - Preach Matthew 21 as the public arrival of the King and the beginning of Jerusalem judgment, not merely as Palm Sunday celebration.
- Worship - Religious activity can become corrupt when prayer, holiness, mercy, and God’s honor are displaced by self-interest.
- Church_health - Churches must beware leafy appearance without fruit. Programs, crowds, buildings, and tradition cannot replace repentance and obedience.
- Children - Jesus receives and defends children’s praise. Children are not worship distractions · they may see what leaders miss.
- Leadership - Spiritual leaders are tenants, not owners. God requires fruit and holds leaders accountable for how they treat His servants and Son.
- Authority - Challenging Jesus’ authority while refusing truth already given is unbelief disguised as inquiry.
- Repentance - The two sons teach that repentance is shown by changed action. Past refusal need not be final if one turns and obeys.
- Evangelism - Tax collectors and prostitutes entering ahead of religious leaders warns that respectable unbelief is more dangerous than repentant shame.
- Discipleship - The call is not to say the right things but to do the Father’s will and bear kingdom fruit.
- Christology - Jesus is the rejected Son and cornerstone. All ministry must build on Him, not around institutional self-preservation.
- Prayer - Jesus’ teaching on faith and prayer should strengthen dependent confidence, not fuel self-centered presumption.
Pastoral Trajectories
After healing the blind men who called Him Son of David, Jesus enters Jerusalem publicly acclaimed as Son of David.
The gentle King is also the authoritative Lord who judges temple corruption.
Jesus drives out exploitation and receives the blind and lame for healing.
The lowly praise Jesus while religious leaders object.
The fig tree’s outward appearance without fruit becomes a sign of judgment.
The leaders question Jesus but reveal their refusal to submit to John’s heaven-sent witness.
The two sons expose the difference between saying and doing.
Tax collectors and prostitutes enter ahead because they believed and repented.
The tenants refuse fruit, reject servants, and kill the son.
Jesus’ rejection by leaders becomes the Lord’s marvelous cornerstone act.
The kingdom is taken from fruitless stewardship and given to a people producing fruit.
The Biblical World
Chapter At A Glance
Matthew moves from messianic entry, to temple judgment and healing, to children’s praise and leader indignation, to the prophetic sign of the fig tree, to a challenge over Jesus’ authority, to parables exposing false obedience and murderous stewardship, and finally to Jesus’ declaration that the rejected stone becomes the cornerstone and the kingdom will be given to a fruit-bearing people.
Matthew 21 is covenantally loaded. Jesus enters Jerusalem as the promised Davidic King, purifies the temple according to prophetic critique, judges fruitless covenant profession through the fig tree, exposes the leaders’ refusal of John’s call to righteousness, and interprets their rejection of Him through the vineyard and rejected-stone Scriptures. The kingdom is not abandoned, but stewardship is removed from fruitless leaders and given to a people producing fruit under the Son.
Matthew 21 clarifies the gospel by showing that Jesus is the promised King who is praised by the lowly, rejected by the leaders, and established by God as the cornerstone. The gospel is not religious appearance, temple activity, verbal obedience, or leadership privilege. It is receiving the Son whom the tenants reject, repenting at the call of righteousness, bearing fruit under the reign of God, and building on the stone God has made the cornerstone.
Jesus enters Jerusalem not merely to be celebrated but to be rejected, killed, and vindicated according to Scripture.
Messianic allegiance, prayerfulness, reverent worship, compassion toward the needy, humility before children’s praise, repentance, fruit-bearing obedience, truthfulness, stewardship, submission to the Son, and confidence in the cornerstone.
Focus Points
- Triumphal entry
- Son of David
- Humble King
- Messianic fulfillment
- Jerusalem
- Temple judgment
- House of prayer
- Den of robbers
- Healing in the temple
- Children’s praise
- Fruitlessness
- Fig tree
- Faith and prayer
- Authority of Jesus
- John’s baptism
- Repentance
- Way of righteousness
- Tax collectors and prostitutes
- Vineyard
- Tenants
- Servants
- Beloved son/heir
- Rejected stone
- Cornerstone
- Kingdom transfer
- Fruit-bearing people
- The Humble Davidic King
- Messianic Praise
- Jesus’ Authority over the Temple
- Prayer versus Robbery
- Mercy in the Temple
- Children’s Praise Vindicated
- Fruitless Religion Judged
- Authority Challenged and Exposed
- Repentant Obedience
- Religious Profession without Obedience
- The Way of Righteousness
- Rejected Prophets and Rejected Son
- The Cornerstone
- Kingdom Fruit
- Christology
- Temple Theology
- Judgment
- Prayer
- Faith
- Ecclesiology / Kingdom People
- Leadership Accountability
- Scripture Fulfillment
- Divine Sovereignty
Explore Further
Doctrine: Messianic KingshipDoctrine: Authority of ChristDoctrine: WorshipDoctrine: ObedienceDoctrine: Deity of ChristDoctrine: Authority of ScriptureDoctrine: RepentanceDoctrine: Divine JudgmentDoctrine: Moral AccountabilityDoctrine: Human SinfulnessDoctrine: RighteousnessDoctrine: Covenant Faithfulness
Cross References
Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Behold, Your King comes to You! He is righteous, and having salvation; lowly, and riding on a donkey, even on a colt, the foal of a donkey.
QuotedText
Save us now, we beg You, Yahweh! Yahweh, we beg You, send prosperity now. Blessed is He who comes in Yahweh’s name! We have blessed You out of Yahweh’s house.
QuotedAllusion
I will bring these to my holy mountain, and make them joyful in my house of prayer. Their burnt offerings and their sacrifices will be accepted on my altar; for my house will be called a house of prayer for all peoples.”
QuotedText
Has this house, which is called by my name, become a den of robbers in Your eyes? Behold, I myself have seen it,” says Yahweh.
QuotedText
From the lips of babes and infants You have established strength, because of Your adversaries, that You might silence the enemy and the avenger.
QuotedText
Let me sing for my well beloved a song of my beloved about His vineyard. My beloved had a vineyard on a very fruitful hill. He dug it up, gathered out its stones, planted it with the choicest vine, built a tower in the middle of it, and also cut out a wine press in it. He looked for it to yield grapes, but it yielded wild grapes. “Now, inhabitants of...
OldTestamentFoundation
The stone which the builders rejected has become the cornerstone. This is Yahweh’s doing. It is marvelous in our eyes.
QuotedText
Therefore produce fruit worthy of repentance! Don’t think to Yourselves, ‘We have Abraham for our father,’ for I tell You that God is able to raise up children to Abraham from these stones. “Even now the ax lies at the root of the trees. Therefore every tree that doesn’t produce good fruit is cut down, and cast into the fire.
SameBook
By their fruits You will know them. Do You gather grapes from thorns, or figs from thistles? Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. A good tree can’t produce evil fruit, neither can a corrupt tree produce good fruit.
SameBook
As these went their way, Jesus began to say to the multitudes concerning John, “What did You go out into the wilderness to see? A reed shaken by the wind? But what did You go out to see? A man in soft clothing? Behold, those who wear soft clothing are in kings’ houses. But why did You go out? To see a prophet? Yes, I tell You, and much more than a prophet.
SameBook
As they went out from Jericho, a great multitude followed Him. Behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, “Lord, have mercy on us, You son of David!” The multitude rebuked them, telling them that they should be quiet, but they cried out even more, “Lord, have mercy on us, You son of David!”
ImmediateContext
Jesus answered and spoke to them again in parables, saying, “The Kingdom of Heaven is like a certain king, who made a wedding feast for His son, and sent out His servants to call those who were invited to the wedding feast, but they would not come.
ImmediateContinuation
“Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often I would have gathered Your children together, even as a hen gathers her chicks under her wings, and You would not! Behold, Your house is left to You desolate. For I tell You, You will not see me from now on, until You say, ‘Blessed is He who comes in the name of...
SameBook
Then the chief priests, the scribes, and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas. They took counsel together that they might take Jesus by deceit, and kill Him. But they said, “Not during the feast, lest a riot occur among the people.”
SameBook
When they came near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, He sent two of His disciples, and said to them, “Go Your way into the village that is opposite You. Immediately as You enter into it, You will find a young donkey tied, on which no one has sat. Untie Him, and bring Him. If anyone asks You, ‘Why are You doing this?’ say,...
CounterpartPassage
Having said these things, He went on ahead, going up to Jerusalem. When He came near to Bethsphage and Bethany, at the mountain that is called Olivet, He sent two of His disciples, saying, “Go Your way into the village on the other side, in which, as You enter, You will find a colt tied, which no man had ever sat upon. Untie it and bring it.
CounterpartPassage
He is ‘the stone which was regarded as worthless by You, the builders, which has become the head of the corner.’
CanonicalPartner
Being built on the foundation of the apostles and prophets, Christ Jesus Himself being the chief cornerstone;
CanonicalPartner
Coming to Him, a living stone, rejected indeed by men, but chosen by God, precious. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. Because it is contained in Scripture, “Behold, I lay in Zion a chief cornerstone, chosen and precious: He who...
CanonicalPartner
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, and self-control. Against such things there is no law.
CanonicalPartner
Passages
Chapter opening: Matthew 21:1-11
Unto Bethphage (εις Βεθφαγη). An indeclinable Aramaic name here only in O. T. or N. T. ( Mr 11:1 ; Lu 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). Matthew has thus three instances of εις with Jerusalem, Mount of Olives. Mark and Luke use προς with Mount of Olives, the Mount of Olive trees (ελαιων from ελαια, olive tree), the mountain covered with olive trees.
Into the village that is over against you (εις την κωμην την κατεναντ υμων). Another use of εις. 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 (κα πωλον μετ' αυτης). The young of any animal. Here to come with the mother and the more readily so.
The Lord (ο κυριος). 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, 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 ( Mt 10:24 ), of the harvest ( 9:38 ), of the vineyard ( 20:8 ), of the emperor ( Ac 13:27 ), of God ( Mt 11:20 ; 11:25 ), and often of Jesus as the Messiah ( Ac 10:36 ).
Note Mt 8:25 . This is the only time in Matthew where the words ο κυριος are applied to Jesus except the doubtful passage in 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" (ο κυριο θεο μεγιστο).
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 προφητου). The first line is from Isa 62:11 , the rest from Zec 9:9 . John ( Joh 12:14 f. ) 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 (τη θυγατρ Σιων). Jerusalem as in Isa 22:4 (daughter of my people). So Babylon ( Isa 47:1 ), daughter of Tyre for Tyre ( Ps 45:12 ). Riding (επιβεβηκως). Perfect active participle of επιβαινω, "having gone upon." And upon a colt the foal of an ass (κα επ πωλον υιον υποζυγιου). These words give trouble if κα 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 (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 (κα επεκαθισεν επανω αυτων), Mark ( Mr 11:7 ) and Luke ( Lu 19:35 ) show that Jesus rode the colt. Matthew does not contradict that, referring to the garments (τα ιματια) put on the colt by "them" (αυτων). not to the two asses. The construction is somewhat loose, but intelligible. The garments thrown on the animals were the outer garments (ιματια), Jesus "took his seat" (επεκαθισεν, ingressive aorist active) upon the garments.
The most part of the multitude (ο πλειστος οχλος). See 11:20 for this same idiom, article with superlative, a true superlative (Robertson, Grammar , p. 670). In the way (εν τη οδω). This the most of the crowd did. The disciples put their garments on the asses. Note change of tenses (constative aorist εστρωσαν, descriptive imperfects εκοπτον κα εστρωννυον 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 (ο προαγοντες αυτον κα ο ακολουθουντες). Note the two groups with two articles and the present tense (linear action) and the imperfect εκραζον "were crying" as they went. Hosanna to the Son of David (Hοσαννα τω υιω Δαυειδ). 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 ( Ps 148:1 ) and one recalls the song of the angelic host when Jesus was born ( Lu 2:14 ). "Hosanna in the highest" (heaven) as well as here on earth.
Was stirred (εσεισθη). 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 (εξεβαλεν). Drove out, assumed authority over "the temple of God" (probably correct text with του θεου, though only example of the phrase). John ( Joh 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, from κολλυβος, a small coin) were overturned. See on 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). By charging exorbitant prices.
The children (τους παιδας). Masculine and probably boys who had caught the enthusiasm of the crowd.
Hearest thou (ακουεις). 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). The quotation is from Ps 8:3 (LXX text). See 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-. It was a stinging rebuke.
To Bethany (εις Βηθανιαν). 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 (ηυλισθη εκε) whether at the Bethany home or out in the open air. It was a time of crisis for all.
He hungered (επεινασεν). 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). "A single fig tree" (Margin of Rev. Version). But εις was often used = τις or like our indefinite article. See Mt 8:10 ; 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 μηκετ σου καρπος γενητα εις τον αιωνα). Strictly speaking this is a prediction, not a prohibition or wish as in Mr 11:14 (optative φαγο).
"On you no fruit shall ever grow again" (Weymouth). The double negative ου μη with the aorist subjunctive (or future indicative) is the strongest kind of negative prediction. It sometimes amounts to a prohibition like ου 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 ( Mr 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 ( Mr 11:13 , 20 ), but says "immediately" (παραχρημα) twice ( 21:19 , 20 ). This word is really παρα το χρημα like our "on the spot" (Thayer). It occurs in the papyri in monetary transactions for immediate cash payment.
Doubt not (μη διακριθητε). First aorist passive subjunctive, second-class condition. To be divided in mind, to waver, to doubt, the opposite of "faith" (πιστιν), trust, confidence. What is done to the fig tree (το της συκης). The Greek means "the matter of the fig tree," as if a slight matter in comparison with this mountain (τω ορε τουτω). 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 Mt 17:20 (cf.
sycamine tree in Lk 17:6 ). Cf. Zec 17:4 .
Believing (πιστευοντες). This is the point of the parable of the mountain, "faith in the efficacy of prayer" (Plummer).
One question (λογον ενα). 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). 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). Picturesque imperfect tense describing their hopeless quandary.
I will not (ου θελω). So many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the "I, sir" (εγω, κυριε) suits better for the second son (verse 30 ) with a reference to the blunt refusal of the first. So also the manuscripts differ in verse 31 between the first (ο πρωτος) and the last (ο υστερος or εσχατος).
But the one who actually did the will of the father is the one who repented and went (μεταμεληθεις απηλθεν). This word really means "repent," to be sorry afterwards, and must be sharply distinguished from the word μετανοεω used 34 times in the N. T. as in Mt 3:2 and μετανοια used 24 times as in Mt 3:8 . The verb μεταμελομα occurs in the N. T. only five times ( Mt 21:29 , 32 ; 27:3 ; 2Co 7:8 ; Heb 7:21 from Ps 109:4 ).
Paul distinguishes sharply between mere sorrow and the act "repentance" which he calls μετανοιαν ( 2Co 7:9 ). In the case of Judas ( Mt 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 (μετανοιαν), but mere sorrow is not repentance.
Go before you (προαγουσιν). "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 οδω δικαιοσυνης). In the path of righteousness. Compare the two ways in Mt 7:13 , 14 and "the way of God" ( 22:16 ).
A hedge (φραγμον). Or fence as a protection against wild beasts. Digged a winepress (ωρυξεν ληνον). 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). This for the vinedressers and watchmen ( 2Ch 26:10 ). Utmost care was thus taken. Note "a booth in a vineyard" ( Isa 1:8 ).
See also Isa 24:20 ; Job 27:18 . Let it out (εξεδετο, εξεδοτο 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). These slaves are distinguished from the husbandmen (γεωργο, 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 (εντραπησοντα τον υιον μου). Second future passive from εντρεπω, 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). Ingressive aorist active subjunctive (hortatory, volitive) of εχω. Let us get his inheritance.
He will miserably destroy those miserable men (κακους κακως απολεσε αυτους). 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). Who, which very ones of a different character.
The stone which (λιθον ον). Inverse attraction of the antecedent into the case of the relative. The builders rejected (απεδοκιμασαν ο οικοδομουντες). From Ps 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 (αρθησετα αφ' υμων). Future passive indicative of αιρω. It was the death-knell of the Jewish nation with their hopes of political and religious world leadership.
Shall be broken to pieces (συνθλασθησετα). 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 (λικμησε). 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). Ingressive second aorist active of γινωσκω. There was no mistaking the meaning of these parables. The dullest could see the point.
Took him (ειχον). Descriptive imperfect of εχω, 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.