1As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent out two disciples,
2saying to them, “Go into the village ahead of you, and at once you will find a donkey tied there, with her colt beside her. Untie them and bring them to Me.
3If anyone questions you, tell him that the Lord needs them, and he will send them right away.”
4This took place to fulfill what was spoken through the prophet:
5“Say to the Daughter of Zion, ‘See, your King comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey.’”
6So the disciples went and did as Jesus had directed them.
7They brought the donkey and the colt and laid their cloaks on them, and Jesus sat on them.
8A massive crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road.
9The crowds that went ahead of Him and those that followed were shouting: “Hosanna to the Son of David!” “Blessed is He who comes in the name of the Lord!” “Hosanna in the highest!”
10When Jesus had entered Jerusalem, the whole city was stirred and asked, “Who is this?”
11The crowds replied, “This is Jesus, the prophet from Nazareth in Galilee.”
12Then Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the seats of those selling doves.
13And He declared to them, “It is written: ‘My house will be called a house of prayer.’ But you are making it ‘a den of robbers.’”
14The blind and the lame came to Him at the temple, and He healed them.
15But the chief priests and scribes were indignant when they saw the wonders He performed and the children shouting in the temple courts, “Hosanna to the Son of David!”
16“Do You hear what these children are saying?” they asked. “Yes,” Jesus answered. “Have you never read: ‘From the mouths of children and infants You have ordained praise’?”
17Then He left them and went out of the city to Bethany, where He spent the night.
18In the morning, as Jesus was returning to the city, He was hungry.
19Seeing a fig tree by the road, He went up to it but found nothing on it except leaves. “May you never bear fruit again!” He said. And immediately the tree withered.
20When the disciples saw this, they marveled and asked, “How did the fig tree wither so quickly?”
21“Truly I tell you,” Jesus replied, “if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will happen.
22If you believe, you will receive whatever you ask for in prayer.”
23When Jesus returned to the temple courts and began to teach, the chief priests and elders of the people came up to Him. “By what authority are You doing these things?” they asked. “And who gave You this authority?”
24“I will also ask you one question,” Jesus replied, “and if you answer Me, I will tell you by what authority I am doing these things.
25What was the source of John’s baptism? Was it from heaven or from men?” They deliberated among themselves and said, “If we say, ‘From heaven,’ He will ask, ‘Why then did you not believe him?’
26But if we say, ‘From men,’ we are afraid of the people, for they all regard John as a prophet.”
27So they answered, “We do not know.” And Jesus replied, “Neither will I tell you by what authority I am doing these things.
28But what do you think? There was a man who had two sons. He went to the first one and said, ‘Son, go and work today in the vineyard.’
29‘I will not,’ he replied. But later he changed his mind and went.
30Then the man went to the second son and told him the same thing. ‘I will, sir,’ he said. But he did not go.
31Which of the two did the will of his father?” “The first,” they answered. Jesus said to them, “Truly I tell you, the tax collectors and prostitutes are entering the kingdom of God before you.
32For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and prostitutes did. And even after you saw this, you did not repent and believe him.
33Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it, and built a tower. Then he rented it out to some tenants and went away on a journey.
34When the harvest time drew near, he sent his servants to the tenants to collect his share of the fruit.
35But the tenants seized his servants. They beat one, killed another, and stoned a third.
36Again, he sent other servants, more than the first group. But the tenants did the same to them.
37Finally, he sent his son to them. ‘They will respect my son,’ he said.
38But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and take his inheritance.’
39So they seized him and threw him out of the vineyard and killed him.
40Therefore, when the owner of the vineyard returns, what will he do to those tenants?”
41“He will bring those wretches to a wretched end,” they replied, “and will rent out the vineyard to other tenants who will give him his share of the fruit at harvest time.”
42Jesus said to them, “Have you never read in the Scriptures: ‘The stone the builders rejected has become the cornerstone. This is from the Lord, and it is marvelous in our eyes’?
43Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit.
44He who falls on this stone will be broken to pieces, but he on whom it falls will be crushed.”
45When the chief priests and Pharisees heard His parables, they knew that Jesus was speaking about them.
46Although they wanted to arrest Him, they were afraid of the crowds, because the people regarded Him as a prophet.
Matthew 21 Section and Chapter Commentary
Matt 21:1-13
Why the temple cleansing turned the chief priests against Jesus
In Matthew the chief priests and elders become incensed when Jesus enters Jerusalem on a donkey, acclaimed by the crowds as the son of David, then overturns the money changers' tables, drives out the animal sellers and declares the temple a house of prayer made a den of thieves. Ehrman explains that animals were sold there because pilgrims from as far as Alexandria had to buy their sacrifices on site, and money was exchanged because Roman coins carried the emperor's image. The men who ran the temple responded by deciding Jesus had to be taken out of the way and arranging his death.
Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 5: Matthew as an Anti-Jewish Jewish Gospel? · watch the clip
Matt 21:1-11
Jesus' dramatic entry into Jerusalem as a biblical reenactment
Jesus' dramatic entry into Jerusalem, as described in the Gospels, fits a pattern of prophetic figures in the 1st century who reenacted biblical paradigms. By riding on a donkey and being hailed as the 'Son of David,' Jesus was seen by his followers as fulfilling the prophecy of Zechariah 9:9, which contributed to Roman suspicions and ultimately his crucifixion.
Summarized by AI · Judaism Before Jesus · Lecture 19: The Jewish Revolt · watch the clip
Matt 21:1-9
Jesus's entry into Jerusalem as a prophetic reenactment
The Gospel of Matthew describes Jesus's dramatic entry into Jerusalem, riding on a donkey and a colt, explicitly quoting Zechariah 9:9. This event fits the pattern of prophetic figures in the 1st century acting out biblical precedents, with the crowds shouting 'Hosanna to the Son of David,' suggesting a messianic claim that the Romans would have viewed as a challenge to their authority.
Summarized by AI · Judaism Before Jesus · Lecture 19: The Jewish Revolt · watch the clip
Matt 21:1-8
Matthew's Account of Jesus Riding Two Animals
Matthew's Gospel describes Jesus entering Jerusalem riding both a donkey and a colt, explicitly stating this was to fulfill the prophecy in Zechariah 9:9. This presents a peculiar image, as it's physically improbable for one person to ride two animals simultaneously. The speaker suggests Matthew might have included both animals to ensure full compliance with the prophecy, which mentions both a donkey and its colt.
Summarized by AI · Bart D. Ehrman · YouTube · Did the Historical Jesus Shape the Gospels or Did the Gospels Shape Him? · watch the clip
Matt 21:12-17
Conflicting Chronologies of Jesus' Ministry
The narrative chronologies of Jesus' ministry in John and the Synoptics are conflicting. The Synoptics depict a single journey from Galilee to Jerusalem, with the temple incident marking the turning point for Jesus' arrest. In contrast, John places the temple incident much earlier in chapter 2, and Jesus travels back and forth to Jerusalem multiple times, which does not directly lead to his arrest.
Summarized by AI · Face to Face on the Bible: John · How Historically Reliable is John? Paula Fredriksen and Robyn Walsh · watch the clip
Jesus' 'temple tantrum' in the Gospels
The cleansing of the temple, referred to as Jesus' 'temple tantrum,' is a key event depicted in the Gospels. Each Gospel author takes their own approach to this narrative, highlighting their individual literary creativity and how they shape the same story.
Summarized by AI · Bart D. Ehrman · YouTube · Is the New Testament Actually Greek Literature? · watch the clip
Temple Cleansing: Beginning vs. End of Ministry
The timing of Jesus' cleansing of the temple differs significantly between the Synoptic Gospels (Matthew, Mark, Luke) and the Gospel of John. The Synoptics place this event shortly before Jesus' crucifixion, suggesting it was a catalyst for his death. John, however, positions the temple cleansing at the very beginning of Jesus' ministry, aligning with John's portrayal of Jesus as immediately aware of his divine mission.
Summarized by AI · Bart D. Ehrman · YouTube · Gospel contradictions terrified me. Now I love them. · watch the clip
Matt 21:18-22
Matthew's telescoped account of the fig tree incident
Matthew's Gospel presents a more condensed version of the fig tree incident compared to Mark's. In Matthew, Jesus curses the fig tree, and it immediately withers, telescoping the events into a single narrative. This stylistic choice by Matthew highlights the immediate consequence of Jesus' curse.
Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 7: Matthew Who? Figuring Out the Author · watch the clip
Matt 21:28-32
Matthew's Parable of Two Sons vs. Luke's Prodigal Son
Matthew's parable of the two sons (one who says he will work but doesn't, the other who says he won't but does) is a short story emphasizing the contrast between saying and doing. Luke's parable of the prodigal son, while also featuring two sons, is a much longer, more complex narrative focusing on themes of repentance, forgiveness, and a father's unconditional love, leading many scholars to consider them distinct stories.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip
Matt 21:33-46
Parable of the Wicked Tenants and Jerusalem's Destruction
In Matthew 21, Jesus tells the parable of the vineyard and the wicked tenants, where the owner sends servants and finally his son, all of whom are killed by the tenants. This parable is interpreted as God sending prophets and then Jesus to Israel's leaders, who reject and kill them. The owner's response to destroy the tenants and lease the vineyard to others is seen as a prophecy of God's judgment on the Jewish leaders and the destruction of Jerusalem in 70 CE.
Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 5: Matthew as an Anti-Jewish Jewish Gospel? · watch the clip
The Judge's Lack of Respect and its Biblical Parallel
The Greek word used to describe the judge's lack of respect for others (repo) is also found in the parable of the wicked tenants in Luke 20, Matthew, and Mark, where the tenants' disrespect for the vineyard owner's son leads to his death. This parallel suggests the judge's lack of respect might indicate a broader moral failing, not just impartiality.
Summarized by AI · The Parables of Jesus: Jewish Insights into Gospel Ethics, Humor, and Provocation · Lecture 4: Persevering Widow and Unjust Judge | How Parables Promote and Demote Women · watch the clip
Matt 21:33-41
Gospel of Thomas parable of the wicked tenants
The parable of the wicked tenants, a well-known story from the Synoptic Gospels, also appears in the Gospel of Thomas (Thomas 65). This significant narrative overlap indicates a strong connection and shared tradition between Thomas and the Synoptic material.
Summarized by AI · Bart D. Ehrman · YouTube · Think the synoptic problem is 3 gospels? Think again · watch the clip
The Parable of the Wicked Tenants
The Parable of the Wicked Tenants, often allegorized by the church as God sending prophets and then his son to Israel, who then kill him, can also be interpreted as a commentary on cycles of violence and destruction. It prompts questions about when enough is enough, the value of human life (even 'disposable' enslaved people), and the importance of dialogue to achieve fair resolutions.
Summarized by AI · Bart D. Ehrman · YouTube · Is Jesus For Non-Christians, Too? · watch the clip