Matthew 21 | |
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Book | Gospel of Matthew |
Category | Gospel |
Christian Bible part | New Testament |
Order in the Christian part | 1 |
Gospel of Matthew |
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Chapters |
Matthew 21 is the twenty-first chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus triumphally or majestically arrives in Jerusalem and commences his final ministry before his Passion.
The narrative can be divided into the following subsections:
The original text was written in Koine Greek. This chapter is divided into 46 verses.
Some early manuscripts containing the text of this chapter are:
The narrative takes some topics from previous chapters:
The "great multitude" (verse 8) had followed Jesus through the neighbouring city of Jericho in the previous chapter. [5]
The initial part of the narrative also offers two "firsts":
These two "firsts" challenge the people of Jerusalem to make a decision about "who is this Jesus" (cf. verse 10). [4]
Commentator Dale Allison is reminded of the finding of donkeys for King Saul recorded in 1 Samuel 10:1–9. [7]
For Arthur Carr, this account "leads to the inference that the owner of the ass was an adherent of Jesus, who had perhaps not yet declared himself". [8] To William Robertson Nicoll, "it was to be expected that the act would be challenged". [9] For Henry Alford, it is the LORD Jehovah who needs them, for the service of God; [10] for Nicoll, it is Jesus who is the Lord or master who needs them, using the term Ὁ κύριος, ho kurios, in the same manner as where it refers to Jesus in Matthew 8:25: "Save us, Lord; we are perishing." [9]
Some versions read "All this took place ...", [12] but the word ὅλον (holon, "all") does not appear in a number of early texts. [13]
"Money changers": are certain people who sat in the temple at certain times, to receive the "half shekel", and sometimes change the money for it to themselves. It was a custom for every Israelite, once a year, to pay half a shekel towards the temple charge and service, based on the orders given by God to Moses in the wilderness during the numbering of the Israelites, to take half a shekel out of everyone twenty years of age and older, rich or poor (Exodus 30:13), though this does not seem to be designed as a perpetual rule. However, it became a fixed rule, and was annually paid. [16] Every year a public notice was given in all the cities in Israel, that the time of paying the half shekel was nearing, so the people will be ready with their money, for everyone was obliged to pay it, as stated, [17] Notice being thus given, [18] "on the fifteenth day (of the same month), "tables" were placed in the province, or city (which Bartenora [18] interprets [as] Jerusalem; but Maimonides says, [17] the word used is the name of all the cities in the land of Israel, excepting Jerusalem), and on the twenty fifth they sit "in the sanctuary". The same is related by Maimonides. [19] This gives a plain account of these money changers, their tables, and their sitting in the temple, and on what account. These exchangers had a profit, called "Kolbon", in every shekel they changed. [20] This "Kolbon" gives the name "Collybistae" for these exchangers in this text. [21] [22] The large gain must amount to a great deal of money. They seemed to work within the frame of law when Christ overturned their table, unless it should be objected, that this was not the time of their sitting, because that happened a few days before the Passover, which was in the month Nisan (the tenth of Nisan, when Christ entered the temple), whereas the half shekel should be paid in the month Adar until the twenty fifth of Adar. Moreover, these men had other business, such as money exchange, especially at such a time as the passover, when persons came from different parts of world to attend it; and might want to exchange their foreign money for current money. [23] [24]
Citing from Isaiah 56:7; Jeremiah 7:11
Cross reference: Mark 11:17; Luke 19:46
Allison notes that "this section is less about Jesus ... or [John] the Baptist than it is about the chief priests and elders, characterising these as (a) less spiritually aware and perceptive than the multitudes over whom they preside, and (b) moral cowards driven by expediency. [7]
Occurring only in Matthew, this parable refers to two sons. Their father asked both of them to work in his vineyard. One of the sons said that he wouldn't do it, but he later changed his mind and did the work anyway. The other son said he would do it, but he didn't go.
Protestant biblical commentator Heinrich Meyer notes that "Jesus is not here referring to the Gentiles , as, since Eusebius’ time, many ... have supposed, but, as the use of the singular already plainly indicates, to the whole of the future subjects of the kingdom of the Messiah, conceived of as one people, which will therefore consist of Jews and Gentiles, [the] new Messianic people of God", [13] the "holy nation" addressed as such in 1 Peter 2:9. The phrase "the fruits of it" means "the fruits of the kingdom". [28]
John 2 is the second chapter of the Gospel of John in the New Testament of the Christian Bible. It contains the famous stories of the miracle of Jesus turning water into wine and Jesus expelling the money changers from the Temple. The author of the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this gospel.
Matthew 24 is the twenty-fourth chapter of the Gospel of Matthew in the New Testament of the Christian Bible. It commences the Olivet Discourse or "Little Apocalypse" spoken by Jesus Christ, also described as the Eschatological Discourse, which continues into chapter 25. It contains Jesus' prediction of the destruction of the Temple in Jerusalem. Mark 13 and Luke 21 also cover the same material.
Luke 2 is the second chapter of the Gospel of Luke in the New Testament, traditionally attributed to Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys. It contains an account of Jesus's birth in Bethlehem, "its announcement and celebration", his presentation in the Temple in Jerusalem, and an incident from his childhood. Verses 1–14 are often read during services of worship on Christmas Day.
Luke 4 is the fourth chapter of the Gospel of Luke in the New Testament of the Christian Bible, traditionally attributed to Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys. This chapter details Jesus' three temptations, the start of his "Galilean Ministry", and his rejection at Nazareth, which Luke contrasts with his acclaim in nearby Capernaum.
Matthew 26 is the 26th chapter of the Gospel of Matthew, part of the New Testament of the Christian Bible. This chapter covers the beginning of the Passion of Jesus narrative, which continues to Matthew 28; it contains the narratives of the Jewish leaders' plot to kill Jesus, Judas Iscariot's agreement to betray Jesus to Caiphas, the Last Supper with the Twelve Apostles and institution of the Eucharist, the Agony in the Garden of Gethsemane and the subsequent vindication of Jesus' predictions, of betrayal by one of the twelve Apostles, and that he will, in the Denial of Peter, be disowned by his closest follower, Saint Peter.
Matthew 9 is the ninth chapter of the Gospel of Matthew in the New Testament. It continues the narrative about Jesus' ministry in Galilee as he ministers to the public, working miracles, and going through all the cities and towns of the area, preaching the gospel, and healing every disease. This chapter opens with Jesus back in "his own town", i.e. Capernaum. This chapter reflects "the crucial role of faith" in relation to healing.
Matthew 20 is the twentieth chapter in the Gospel of Matthew in the New Testament of the Christian Bible. Jesus continues his final journey through Perea and Jericho, heading towards Jerusalem, which he enters in the following chapter.
Matthew 22 is the twenty-second chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus continues his final ministry in Jerusalem before his Passion. Teaching in the Temple, Jesus enters into debate successively with the Pharisees, allied with the Herodians, the Sadducees, and a lawyer, ultimately silencing them all.
Luke 19 is the nineteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records Jesus' arrival in Jericho and his meeting with Zacchaeus, the parable of the minas and Jesus' arrival in Jerusalem. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Galatians 2 is the second chapter of the Epistle to the Galatians in the New Testament of the Christian Bible. It is authored by Paul the Apostle for the churches in Galatia, written between 49 and 58 AD. This chapter contains the meeting account of Paul, Barnabas and Christians in Jerusalem, considered "one of the most momentous events in the earliest Christianity", and the dispute between Paul and Peter.
2 Corinthians 3 is the third chapter of the Second Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Timothy in Macedonia in 55–56 AD/CE. Biblical commentator Heinrich Meyer emphasises that the use of the plural 'we' in 2 Corinthians 3:2 and 2 Corinthians 3:6 includes Timothy in the writing of the letter.
2 Corinthians 11 is the eleventh chapter of the Second Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Timothy in Macedonia in 55–56 CE. According to theologian Heinrich August Wilhelm Meyer, chapters 10–13 "contain the third chief section of the Epistle, the apostle's polemic vindication of his apostolic dignity and efficiency, and then the conclusion".
Isaiah 1 is the first chapter of the Book of Isaiah, one of the Book of the Prophets in the Hebrew Bible, which is the Old Testament of the Christian Bible. In this "vision of Isaiah concerning Judah and Jerusalem", the prophet calls the nation to repentance and predicts the destruction of the first temple in the siege of Jerusalem. This chapter provides an introduction to the issues of sin, judgement, and hoped-for restoration which form the overarching structure of the whole book. It concludes with 'a reference to the burning of those who trust in their own strength', in a fire which cannot be 'quenched', a relatively rare word which is also used in the last verse of the book, thereby linking together beginning and ending of this whole book. It is traditionally read on the black sabbath immediately preceding the 9th of Av fast day.
Isaiah 8 is the eighth chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah and is one of the Books of the Prophets.
Isaiah 11 is the eleventh chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains prophesies attributed to the prophet Isaiah. This chapter can be divided into two main parts, verses 1–9 and verses 11–16, with verse 10 as a connecting statement between them. The New International Version entitles the chapter "The Branch from Jesse".
Isaiah 35 is the thirty-fifth chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is one of the Books of the Prophets. This is the final chapter in a group which the Jerusalem Bible calls a collection of "poems on Israel and Judah". The New King James Version entitles this chapter "The Future Glory of Zion".
Micah 4 is the fourth chapter of the Book of Micah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Micah, and is a part of the Book of the Twelve Minor Prophets.
Ezekiel 4 is the fourth chapter of the Book of Ezekiel in the Hebrew Bible or the Old Testament of the Christian Bible. This book is one of the Books of the Prophets and contains the prophecies attributed to the prophet/priest Ezekiel. In this chapter, following God's command, Ezekiel performs a sign-act, a symbolic representation of the siege of Jerusalem and resulting famine.
2 Chronicles 3 is the third chapter of the Second Book of Chronicles the Old Testament of the Christian Bible or of the second part of the Books of Chronicles in the Hebrew Bible. The book is compiled from older sources by an unknown person or group, designated by modern scholars as "the Chronicler", and had the final shape established in late fifth or fourth century BC. This chapter belongs to the section focusing on the kingship of Solomon. The focus of this chapter is the construction of the temple in Jerusalem.
Nehemiah 3 is the third chapter of the Book of Nehemiah in the Old Testament of the Christian Bible, or the 13th chapter of the book of Ezra-Nehemiah in the Hebrew Bible, which treats the book of Ezra and the book of Nehemiah as one book. Jewish tradition states that Ezra is the author of Ezra-Nehemiah as well as the Book of Chronicles, but modern scholars generally accept that a compiler from the 5th century BCE is the final author of these books. This chapter records in detail the rebuilding of the walls and gates of Jerusalem, starting from the north to west sections, continued to south and east sections until reaching the Sheep Gate again, the initial starting point.
Preceded by Matthew 20 | Chapters of the New Testament Gospel of Matthew | Succeeded by Matthew 22 |