Matthew 21 - Introduction

CHAPTER TWENTY-ONE
INTRODUCTION
MATTHEW'S METHOD

In connection with this chapter two significant, apparent contradictions appear in Matthew's writing. From a careful reading of John 12:1-8; John 12:12-19 with attention to chronological detail, it is clear that, upon arriving in the Jerusalem area, Jesus and the Twelve stopped for the evening at Bethany. Then, the day before the Triumphal Entry, He was anointed by Mary during a supper in the house of Simon the leper. Next day (John 12:12), He organized and executed the Royal Messianic Entry into Jerusalem (John 12:14-19). Matthew and Mark, however, reserve their narration of the supper and the anointing in Bethany until later in their text, thus giving the impression that this latter event did not occur until late in the Last Week. (Cf. Matthew 26:6-13 = Mark 14:3-9 in context.) It must be noticed, however, that neither Matthew nor Mark introduces the section in question with strict, chronological precision. Rather, both use the indefinite formula: Now when Jesus was at Bethany in the house of Simon the leper., without specifying when that took place. Further, what must not be missed in Matthew and Mark is the fact that it was precisely because of what occurred at the anointing in Bethany that Judas Iscariot went away to bargain with the chief priests to betray Jesus (Matthew 26:14 ff. = Mark 14:10 ff.). This is the cause, although he waited until later to present himself to the authorities. (Cf. Matthew 26:3-5; Matthew 26:14-16 = Mark 14:1 f., Mark 14:10 f. = Luke 22:1-6.) This is no hazarded guess, because John informs us that it had been the thief, Judas Iscariot, that had objected so strenuously to the waste of money involved in the lavish anointing at Bethany (John 12:4 ff.). It was to Judas that Jesus addressed His rebuke. The solution, then, to the apparent contradiction is that John records the Bethany supper in its normal time sequence and clearly identified Judas as the trouble-maker, whereas Matthew and Mark prefer to link Judas-' later perfidy with the Bethany supper by means of a historical flash-back.

The second problem apparent in Matthew's narration is the way he rearranges the chronology of the cleansing of the temple and the withering of the fig tree. Mark states that Jesus did nothing in Jerusalem on the day of the triumphal entry (Mark 11:11), cursed the fig tree next morning on the way to Jerusalem from Bethany (Mark 11:12-14), then cleansed the temple (Mark 11:15-19). Matthew, on the other hand, gives the clear impression that the culminating act of the triumphal entry was the cleansing of the temple (Matthew 21:12 ff.) which was followed on Monday by the cursing of the fig tree (Matthew 12:18 f.) and the disciples-' amazement apparently immediately thereafter (Matthew 21:20 ff.). Mark, on the other hand, reserves the disciples-' amaze-for Tuesday (Mark 11:20). Here again it must be noticed that Matthew does not date the cleansing of the temple as occurring on the same day as the triumphal entry, even if a cursory reading would lead to this conclusion. Further, the expression early (proì, Matthew 21:18) does not mean in the morning in the same sense as next day (tê epaùrion, Mark 11:12). So, while Mark intends to indicate the sequence of days, Matthew is giving the time of day without indicating on what day the cursing of the fig tree occurred.

Mark's is evidently the more detailed account, stating chronologically what actually happened. Matthew, on the other hand, aiming at succinctness, merely telescoped his version without denying that the disciples-' amazement and Jesus-' teaching occurred the following day. In fact, Matthew does not affirm WHEN the disciples saw that the fig tree had withered. His circumstantial participle (kaì ìdòntes hoi mathetaì ethaùmasan .) affirms nothing about the chronology of the withering and the seeing, because its purpose is only to say that whenever it was that the disciples saw it, they marvelled. (See notes on Matthew 21:19 f.) Matthew's method has the advantage of keeping together the two separate parts by welding them into one didactic unit.

CHAPTER TWENTY-ONE OUTLINES

Section 54

Jesus Enters in Messianic Triumph into Jerusalem (Matthew 21:1-11)

Section 55

Jesus Cleanses Temple a Last Time and Receives Worship of Children (Matthew 21:12-17)

Section 56

Jesus Curses Fig Tree and Teaches Disciples Faith (Matthew 21:18-22)

Section 57

Jesus Meets Challenges of His Authority (Matthew 21:23-45)

A. The Authorjty. Behind John's Baptism (Matthew 21:23-27)

B. The Parable of Two Sons (Matthew 21:28-32)

C. The Parable of Vineyard Let Out to Unworthy Tenants (Matthew 21:33-45)

THE MESSIANIC TRIUMPH
STUDY OUTLINE
THE MESSIANIC TRIUMPH (21:1-11)

I. The decision to depend on lowly donkeys (Matthew 21:1-3)

II. The Deliverer's divine dignity shows by divesting Himself of it (Matthew 21:4-5)

III. The excited crowd expects the fulfilment of their dreams (Matthew 21:6-9)

IV. The dim-sighted demonstrate the unbelief that determined their destiny (Matthew 21:10)

V. The disciples display their own conclusions (Matthew 21:11)

THE TEMPLE CLEANSED (21:12-17)

I. A radical restoration of repentance and renewal (Matthew 21:12)

II. A rational rebuke of this form of religion (Matthew 21:13)

III. The believers were rewarded for receiving the Redeemer (Matthew 21:14)

IV. Radiant rejoicing is offensive to the Pharisees (Matthew 21:15 a)

V. A Refined Reminder (Matthew 21:16)

VI. A return for reflection and rest (Matthew 21:17)

THE WITHERING OF THE FIG TREE (21:18-22)

I.

PUNISHMENT FROM GOD FOR HYPOCRISY AND BARRENNESS (Matthew 21:18-19)

A.

The Sterile Fig Tree

1.

The justice of Jesus-' expectation to find fruit on the tree: Leaves promise fruit.

2.

His just expectation was disappointed: Nothing but leaves.

3.

The justice of Jesus-' judgment: He simply hastened the inevitable judgment that had to come in the course of nature.

B.

The Polluted Temple (Matthew 21:12-17, according to Mark's order of events)

II.

POWER FROM GOD THROUGH FAITH, PRAYER AND MERCY (Matthew 21:20-22)

A.

The Disciples-' surprise (Matthew 21:20; Mark 11:20-21)

B.

The Lord's lesson (Matthew 21:21-22; Mark 11:22-25)

1.

Mountains of difficulty can be removed from the path of duty by undivided trust (Matthew 21:21).

2.

Trusting prayer, confident of God's power and concern, is assured of its answer (Matthew 21:22).

JESUS-' AUTHORITY CHALLENGED (21:23-45)

I.

THE AUTHORITIES ATTACK: PRODUCE YOUR ORDERS! (Matthew 21:23). The authorities attack: Produce your orders! (Matthew 21:23).

II.

JESUS COUNTERATTACKS: JOHN'S AUTHORITY IS INDICATIVE OF MINE (Matthew 21:24-27).

A.

Before being given new revelations, you must face previous ones fairly.

B.

If John's authority was from God, listen to him, since he testified to me.

C.

If you cannot discern John's authority, by what right do you seek to judge mine, when your admission of disability disqualifies you?

D.

John was called directly by God to serve, without human authorization: I am too.

III.

JESUS DRIVES FOR DECISION: DECIDE ON AN OBJECTIVE CASE: THE STORY OF THE TWO SONS (Matthew 21:28-32).

A.

Religious outcasts and rank sinners repent and are considered qualified to enter God's Kingdom.

B.

Religious professionals do not repent and are rightly rejected by God.

C.

Although repentant sinners precede the more respectable sinners, opportunity is yet available for a change of mind.

IV.

JESUS SHOWS HIS PROPER PLACE IN GOD'S ETERNAL PROGRAM WHILE REVEALING THE FATE OF THOSE WHO OPPOSE HIM (Matthew 21:33-45).

A.

Bountiful mercy (Matthew 21:33)

B.

Mercy's rights (Matthew 21:34)

C.

Mercy outraged (Matthew 21:35)

D.

Increased guilt versus incredible patience (Matthew 21:36)

E.

Mercy resolute (Matthew 21:37)

F.

Mercy mistaken for weakness (Matthew 21:38)

G.

Mercy rejected (Matthew 21:39)

H.

Mercy finally ended (Matthew 21:40)

I.

Mercy offered to others (Matthew 21:41)

J.

Mercy's victory (Matthew 21:42)

K.

The reading of the sentence (Matthew 21:43)

L.

Double punishment inflicted (Matthew 21:44)

M.

Jesus-' story hit home (Matthew 21:45)

N.

The clergy fumbles its responsibility (Matthew 21:46)