2 saying to them,＂Go into the village opposite you, and immediately you will find an ass tethered, and a colt with her. 3 Untie them and bring them here to me.
3 And if anyone should say anything to you, reply, ‘The master has need of them.‘Then he will send them at once."
4 4 This happened so that what had been spoken through the prophet might be fulfilled:
7 5 They brought the ass and the colt and laid their cloaks over them, and he sat upon them.
8 6 The very large crowd spread their cloaks on the road, while others cut branches from the trees and strewed them on the road.
9 The crowds preceding him and those following kept crying out and saying:＂Hosanna 7 to the Son of David; blessed is he who comes in the name of the Lord; hosanna in the highest."
10 And when he entered Jerusalem the whole city was shaken 8 and asked,＂Who is this?"
11 And the crowds replied,＂This is Jesus the prophet, 9 from Nazareth in Galilee."
13 And he said to them,＂It is written: ‘My house shall be a house of prayer,' 12 but you are making it a den of thieves."
14 The blind and the lame 13 approached him in the temple area, and he cured them.
15 When the chief priests and the scribes saw the wondrous things 14 he was doing, and the children crying out in the temple area,＂Hosanna to the Son of David," they were indignant
16 15 and said to him,＂Do you hear what they are saying?" Jesus said to them,＂Yes; and have you never read the text, 'Out of the mouths of infants and nurslings you have brought forth praise'?"
21 17 Jesus said to them in reply,＂Amen, I say to you, if you have faith and do not waver, not only will you do what has been done to the fig tree, but even if you say to this mountain, 'Be lifted up and thrown into the sea,' it will be done.
23 18 When he had come into the temple area, the chief priests and the elders of the people approached him as he was teaching and said,＂By what authority are you doing these things? 19 And who gave you this authority?"
24 Jesus said to them in reply,＂I shall ask you one question, 20 and if you answer it for me, then I shall tell you by what authority I do these things.
25 Where was John's baptism from? Was it of heavenly or of human origin?" They discussed this among themselves and said,＂If we say ‘Of heavenly origin,' he will say to us, 'Then why did you not believe him?'
26 21 But if we say,‘Of human origin,' we fear the crowd, for they all regard John as a prophet."
27 So they said to Jesus in reply,＂We do not know." He himself said to them,＂Neither shall I tell you by what authority I do these things. 22
31 24 Which of the two did his father's will?" They answered,＂The first." Jesus said to them,＂Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you.
32 25 When John came to you in the way of righteousness, you did not believe him; but tax collectors and prostitutes did. Yet even when you saw that, you did not later change your minds and believe him.
34 When vintage time drew near, he sent his servants 28 to the tenants to obtain his produce.
38 29 But when the tenants saw the son, they said to one another, 'This is the heir. Come, let us kill him and acquire his inheritance.'
39 30 They seized him, threw him out of the vineyard, and killed him.
41 They answered 31 him,＂He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times."
42 32 Jesus said to them,＂Did you never read in the scriptures: 'The stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyes'?
43 33 Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.
44 ( 34 The one who falls on this stone will be dashed to pieces; and it will crush anyone on whom it falls.)"
45 When the chief priests and the Pharisees 35 heard his parables, they knew that he was speaking about them.
1 [1-11] Jesus' coming to
2  Bethphage: a village that can no longer be certainly identified. Mark mentions it before Bethany (Mark 11:1), which suggests that it lay to the east of the latter. The Mount of Olives: the hill east of
4 [4-5] The prophet: this fulfillment citation is actually composed of two distinct Old Testament texts, Isaiah 62:11 (Say to daughter
5  Upon them: upon the two animals; an awkward picture resulting from Matthew's misunderstanding of the prophecy.
6  Spread . . . on the road: cf 2 Kings 9:13. There is a similarity between the cutting and strewing of the branches and the festivities of Tabernacles (Lev 23:39-40); see also 2 Macc 10:5-8 where the celebration of the rededication of the temple is compared to that of Tabernacles.
7  Hosanna: the Hebrew means＂(O Lord) grant salvation"; see Psalm 118:25, but that invocation had become an acclamation of jubilation and welcome. Blessed is he . . . in the name of the Lord: see Psalm 118:26 and the note on John 12:13. In the highest: probably only an intensification of the acclamation, although Hosanna in the highest could be taken as a prayer,＂May God save (him)."
8  Was shaken: in the gospels this verb is peculiar to Matthew where it is used also of the earthquake at the time of the crucifixion (Matthew 27:51) and of the terror of the guards of Jesus' tomb at the appearance of the angel (Matthew 28:4). For Matthew's use of the cognate noun, see the note on Matthew 8:24.
10 [12-17] Matthew changes the order of (Mark 11:11, 12, 15) and places the cleansing of the temple on the same day as the entry into
11  These activities were carried on in the court of the Gentiles, the outermost court of the temple area. Animals for sacrifice were sold; the doves were for those who could not afford a more expensive offering; see Lev 5:7. Tables of the money changers: only the coinage of
12 ＂My house . . . prayer': cf Isaiah 56:7. Matthew omits the final words of the quotation,＂for all peoples" ("all nations"), possibly because for him the worship of the God of Israel by all nations belongs to the time after the resurrection; see Matthew 28:19. A den of thieves: the phrase is taken from Jeremiah 7:11.
14  The wondrous things: the healings.
16 [18-22] In Mark the effect of Jesus' cursing the fig tree is not immediate; see Mark 11:14, 20. By making it so, Matthew has heightened the miracle. Jesus' act seems arbitrary and ill-tempered, but it is a prophetic action similar to those of Old Testament prophets that vividly symbolize some part of their preaching; see, e.g., Ezekiel 12:1-20. It is a sign of the judgment that is to come upon the
19  These things: probably his entry into the city, his cleansing of the temple, and his healings there.
20  To reply by counterquestion was common in rabbinical debate.
22  Since through embarrassment on the one hand and fear on the other the religious authorities claim ignorance of the origin of John's baptism, they show themselves incapable of speaking with authority; hence Jesus refuses to discuss with them the grounds of his authority.
23 [28-32] The series of controversies is interrupted by three parables on the judgment of
24  Entering . . . before you: this probably means＂they enter; you do not."
25  Cf Luke 7:29-30. Although the thought is similar to that of the Lucan text, the formulation is so different that it is improbable that the saying comes from Q. Came to you . . . way of righteousness: several meanings are possible: that John himself was righteous, that he taught righteousness to others, or that he had an important place in God's plan of salvation. For the last, see the note on Matthew 3:14-15.
26 [33-46] Cf Mark 12:1-12. In this parable there is a close correspondence between most of the details of the story and the situation that it illustrates, the dealings of God with his people. Because of that heavy allegorizing, some scholars think that it does not in any way go back to Jesus, but represents the theology of the later church. That judgment applies to the Marcan parallel as well, although the allegorizing has gone farther in Matthew. There are others who believe that while many of the allegorical elements are due to church sources, they have been added to a basic parable spoken by Jesus. This view is now supported by the Gospel of Thomas, #65, where a less allegorized and probably more primitive form of the parable is found.
28 [34-35] His servants: Matthew has two sendings of servants as against Mark's three sendings of a single servant (Mark 11:2-5a) followed by a statement about the sending of＂many others" (Mark 11:2, 5b). That these servants stand for the prophets sent by God to Israel is clearly implied but not made explicit here, but see Matthew 23:37. His produce: cf Mark 12:2＂some of the produce." The produce is the good works demanded by God, and his claim to them is total.
29  Acquire his inheritance: if a Jewish proselyte died without heir, the tenants of his land would have final claim on it.
30  Threw him out . . . and killed him: the change in the Marcan order where the son is killed and his corpse then thrown out (Matthew 12:8) was probably made because of the tradition that Jesus died outside the city of
31  They answered: in Mark 12:9 the question is answered by Jesus himself; here the leaders answer and so condemn themselves; cf Matthew 21:31. Matthew adds that the new tenants to whom the vineyard will be transferred will give the owner the produce at the proper times.
32  Cf Psalm 118:22-23. The psalm was used in the early church as a prophecy of Jesus' resurrection; see Acts 4:11; 1 Peter 2:7. If, as some think, the original parable ended at Matthew 21:39 it was thought necessary to complete it by a reference to Jesus' vindication by God.
33  Peculiar to Matthew. Kingdom of God: see the note on Matthew 19:23-24. Its presence here instead of Matthew's usual＂kingdom of heaven" may indicate that the saying came from Matthew's own traditional material. A people that will produce its fruit: believing Israelites and Gentiles, the