Verse by Verse

23 Now when He came into the temple, the chief priests and the elders of the people confronted Him as He was teaching, and said, “By what authority are You doing these things? And who gave You this authority?”

24 But Jesus answered and said to them, “I also will ask you one thing, which if you tell Me, I likewise will tell you by what authority I do these things:

25 The baptism of John—where was it from? From heaven or from men?” And they reasoned among themselves, saying, “If we say, ‘From heaven,’ He will say to us, ‘Why then did you not believe him?’

26 But if we say, ‘From men,’ we fear the multitude, for all count John as a prophet.”

27 So they answered Jesus and said, “We do not know.” And He said to them, “Neither will I tell you by what authority I do these things.

This probably took place on Tuesday.

elders (v.23) — scribes and other laymen who served on the high court

authority (v.23) — They considered the things He taught about to be under their authority. He had also taken it upon Himself to clear the temple the day before. They attempted to trap Him into blasphemy by saying He was from God.

They dared not directly oppose Him, but endeavored, by attacking Him on the one point where He seemed to lay Himself open to it, to arrogate to themselves the appearance  of strict legality, and so to turn popular feeling against Him.

For, there was no principle more firmly established by universal consent that that authoritative teaching required previous authorization. Indeed, this logically followed from the principle of Rabbinism. All teaching must be authoritative, since it was traditional — approved by authority.

And, to decide differently from authority, was either the mark of ignorant assumption or the outcome of daring rebellion, in either case to be visited with “the ban.” — Pentecost, pages 382-383.

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If they were unable to determine the authority behind John, they would be unable to determine the authority behind Christ, even though He demonstrated that authority to them. Consequently He refused to answer (v.34). His silence did not deny that His authority had come from God. Rather, He was withholding any further evidence from these leaders, though in view of their rejection they would be held responsible. — Pentecost, page 383.

18 Now in the morning, as He returned to the city, He was hungry.

19 And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, “Let no fruit grow on you ever again.” Immediately the fig tree withered away.

20 And when the disciples saw it, they marveled, saying, “How did the fig tree wither away so soon?”

21 So Jesus answered and said to them, “Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, ‘Be removed and be cast into the sea,’ it will be done.

22 And whatever things you ask in prayer, believing, you will receive.”

This account is also found in Mark 11:12-14, 20-26.

There are three fig-tree passages that are definitely linked together and give us a dispensational picture of God’s dealings with the Jews: Luke 13:6-9; Matthew 21:17-20; Matthew 24:32-33. — Ironside, page 271

The fig tree is used in Scripture as a symbol of Israel (Hosea 9:10; Joel 1:7)

 At a distance in front of Him Jesus caught sight of a solitary fig tree, and although the ordinary season at which figs ripened had not yet arrived, yet, as it was clad with verdure, and as the fruit of a fig sets before the leaves unfold, this tree looked more than usually promising. Its rich large leaves seemed to show that it was fruitful, and their unusually early growth that it was not only fruitful but precociously vigorous. There was every chance, therefore, of finding upon it either the late violet-colored kermouses, or autumn figs, that often remained hanging on the trees all through the winter, and even until the new spring leaves had come; or the delicious bakkooroth, the first ripe fruit on the fig tree, of which Orientals are particularly fond.

It was not indeed the season for figs, but that tree, perhaps because its soil and situation were good, had matured early. Since it was in leaf, it was reasonable to expect fruit upon its boughs; but, when Jesus approached, He found nothing but leaves. In that fig tree so advantageously situated, so abundant in promise, yet fruitless, Jesus saw an emblem of Israel.

In this incident, then, we find Christ pronouncing judgment on that generation which John had exhorted, “Produce fruit in keeping with repentance” (Matthew 3:8). Like the leafy tree, they had given external evidence of being fruitful but on examination they were seen to be barren and fruitless. Therefore judgment had to come on that generation. — Pentecost, pages 377-378.

So far, so good. The jump from the fig tree to Christ’s words on prayer seems abrupt. Pentecost takes a stab at it that makes sense — that faith was called on in light of the coming judgment on Israel —  but might be a bit of a reach. I post it here as my position pending further study and with the caveat that Christ did, in fact, forgive Israel while He was hanging on the cross. He offered the kingdom to this generation at Pentecost, and it was only after their continued rejection in Acts 7 that the judgment was set into motion.

In the morning Peter discovered that the fig tree cursed by the Lord had withered away. Peter expressed surprise that withering had taken place so quickly (Mark 11:21). This sudden withering was significant, for it revealed that the judgment pronounced on that generation would fall quickly and suddenly.

The lesson from Christ that Israel would be brought under judgment called for the response of faith. The judgment on Israel seemed to signify the termination of God’s program for that people. But the covenant given to Abraham was unconditional and eternal; and so Peter could not understand how the nation to whom the covenant was given could be brought under such a judgment. But Christ encouraged Peter to trust God — to have faith in God for the fulfillment of the promises even thought the nation had been brought under judgment (Mark 11:22). In view of the judgment that had been announced, it took faith to believe that there was a future for Israel and that God would fulfill the covenant.

The Lord used Peter’s exclamation as an occasion to instruct him in the nature of prayer. He said, “Whatever you ask for in prayer, believe that you have received it, and it will be yours” (v.24). As Christ had forgiven the nation that had rejected Him, so must those who pray forgive those who have injured them. Thus Christ demonstrated His right to judge and His right to occupy and rule over God’s house. This latter is significant in light of the fact that Ezekiel predicted (Ezekiel 43:1-7) that the Messiah would rule His kingdom from the temple to be erected following His advent. — Pentecost, pages 381-382.

12 Then Jesus went into the temple of God and drove out all those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.

13 And He said to them, “It is written, ‘My house shall be called a house of prayer,’ but you have made it a ‘den of thieves.’”

14 Then the blind and the lame came to Him in the temple, and He healed them.

15 But when the chief priests and scribes saw the wonderful things that He did, and the children crying out in the temple and saying, “Hosanna to the Son of David!” they were indignant

16 and said to Him, “Do You hear what these are saying?” And Jesus said to them, “Yes. Have you never read, ‘Out of the mouth of babes and nursing infants
You have perfected praise’?”

17 Then He left them and went out of the city to Bethany, and He lodged there.

This account is also found in Mark 11:15-19 and Luke 19:45-47.

This (v.12) is the second time Jesus cleared the temple. The first was at the beginning of His ministry as recorded in  John 2:13-22.

money-changers (v.12) — the people were required to exchange Roman money for temple money at a rate advantageous to the temple authorities.

It is written (v.13) — from Isaiah 56:7 and Jeremiah 7:11 in the Septuagint

Do You hear what these are saying? (v.16) — The crowd, which apparently included young boys just beginning their religious training, was calling Jesus “Son of David,” which is the same as calling Him Messiah.

Have you never read (v.16) — from Psalm 8:2

Bethany (v.17) — a village on the eastern side of the Mount of Olives about a mile east of Jerusalem — where Lazarus and his sisters lived.

This took place on Monday.

According to Jewish tradition, this was the day the lamb was selected to be slain and eaten for the Passover. Christ, then, was presenting Himself at the time that the Jews were selecting a Passover lamb for themselves. — Pentecost, page 140.

⁸ And a very great multitude spread their clothes on the road; others cut down branches from the trees and spread them on the road.

⁹ Then the multitudes who went before and those who followed cried out, saying: “Hosanna to the Son of David! ‘Blessed is He who comes in the name of the Lord!’ Hosanna in the highest!”

¹⁰ And when He had come into Jerusalem, all the city was moved, saying, “Who is this?”

¹¹ So the multitudes said, “This is Jesus, the prophet from Nazareth of Galilee.”

This was Messiah’s official presentation of Himself to Israel as the Great King, the Son of David. On this day, the sixty-ninth week of Daniel’s prediction was completed (Daniel 9:27). — Williams, page 720

Hosanna (v.9) = please save (2 Samuel 14:4; Psalm 118:25) — used here as an expression of praise

Blessed is He who comes in the name of the Lord (v.9) — from Psalm 118:26. The Jews recognized this as a Messianic Psalm.

moved (v.10) — from the Greek word from which we get the word “seismic”

said (v.11) = lit. “said over and over” in response to the general excitement all over the city caused by Christ’s arrival

Galilee (v.11) — many in the crowd were from Galilee (a huge majority of the entire population of Judea would have been around Jerusalem for Passover) and they were claiming Him.

Zechariah’s Prophecy — It is interesting to note how the two advents of our Lord are linked together in this passage (Zechariah 9:9-10). In verse 9 we see the King riding into His earthly capitol, presenting Himself to the people as their rightful Ruler. But although verse 10 follows this so closely, the events depicted in it will not be completely fulfilled until He comes again. It is then that He will speak peace unto the nations, and His dominion be set up over all the earth.

The 118th Psalm — This Psalm deals largely with the time when the Lord will arise for the deliverance of Israel, when all their trials will be ended and they shall enter into the blessedness of that rejoicing and salvation which will then be found in the tabernacles of the righteous (v.15). But all this blessing depends upon the One who was first to be bound as  a sacrifice to the horns of the altar. It was settled in the purpose of God from eternity that there could be no Kingdom till after the work of the cross was accomplished. While the welcome that Jesus received was quite in keeping with the divine plans, those who would have crowned Him as king at that time had to learn that He must first suffer many things, be crucified and rise from the dead. In God’s due time the remainder of the prophecy will have a glorious fulfillment. — Ironside, pages 267-268.

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Luke was so sensitive to the heart of the Son of Man that he alone recorded Christ’s response as He approached the city of Jerusalem. It seems as though Christ’s ears were deaf to the Hosannas of the multitude, for instead of seeing momentary recognition of His person, He saw, rather, the rejection of His person by the nation. Moved to tears, “He wept over it” (Luke 19:41).

Chris said most significantly, “If you, even you, had only known on this day what would bring you peace — but now it is hidden from your eyes” (Luke 19:42). The important phrase in the Lord’s words was “this day.” In Daniel’s great prophecy of the “seventy sevens” (Daniel 9:24-27), God had revealed the specific time in which Messiah would be presented to the nation Israel. While the nation was mindful of the divine timetable, Christ was obviously conscious that this day in which He made His entry into Jerusalem was the specific day foretold by Daniel for Messiah to be presented to Israel.

Messiah as the Prince of Peace came on the appointed day to bring peace to the nation. This, then, was the day of Christ’s official presentation of Himself as Messiah to Israel. Christ was identified before the nation as Messiah at His baptism. He was authenticated as Messiah at His temptation. His glory as Messiah was revealed at His transfiguration. But it was at His triumphal entry that Christ made an official presentation of Himself as Messiah to the nation. Such was the significance of our Lord’s statement, “If you, even you, had only known on this day what would bring you peace” (Luke 19:42). As John anticipated, “The Light shines in the darkness, but the darkness has not understood it” (John 1:5). Jesus Wept over the city because the people received none of the blessings that He had come to provide for them. Luke described the judgment that was to come on that generation in place of blessing. Their city would be attacked and besieged (Luke 19:43). The people would be killed and the city totally destroyed (v.44). And this judgment was to come “because you did not recognize the time of God’s coming to you.” — Pentecost, pages 373, 374, 376.

1 Now when they drew near Jerusalem, and came to Bethphage, at the Mount of Olives, then Jesus sent two disciples,

² saying to them, “Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Loose them and bring them to Me.

³ And if anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.”

⁴ All this was done that it might be fulfilled which was spoken by the prophet, saying:

⁵ “Tell the daughter of Zion, ‘Behold, your King is coming to you, Lowly, and sitting on a donkey, A colt, the foal of a donkey.’”

⁶ So the disciples went and did as Jesus commanded them.

⁷ They brought the donkey and the colt, laid their clothes on them, and set Him on them.

This begins the final six days before Christ’s crucifixion.

This account also appears in Mark 11:1-10; Luke 19:29-38; John 12:12-19.

Bethphage (v.1) — a village near Bethany, a mile east of Jerusalem, on the eastern side of the Mount of Olives. The name means “house of unripe figs.”

two disciples (v.1) — Mark’s details may indicate that Peter was one (because Mark’s account came from Peter), so the other one may have been John.

The quote in verse 5 is from Isaiah 62:11 and Zechariah 9:9, from the Septuagint.

on a donkey (v.5) — probably on the colt as it says in the other gospels. Kings come riding horses (Revelation 6:2; 19:11)

²⁹ Now as they went out of Jericho, a great multitude followed Him. ³⁰ And behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, saying, “Have mercy on us, O Lord, Son of David!”

³¹ Then the multitude warned them that they should be quiet; but they cried out all the more, saying, “Have mercy on us, O Lord, Son of David!”

³² So Jesus stood still and called them, and said, “What do you want Me to do for you?”

³³ They said to Him, “Lord, that our eyes may be opened.”

³⁴ So Jesus had compassion and touched their eyes. And immediately their eyes received sight, and they followed Him.

This account also appears in Mark 10:46-52 and Luke 18:35-43. Luke says this happened while Jesus approached Jericho, Mark and Matthew while He was leaving.

In actuality there were two Jerichos, The Roman city lay about a mile east of Herod’s winter headquarters (also called Jericho) where the wealthy friends of the Herodian family lived near the palace and fortress. The healing of the blind man, evidently, took place while Jesus was going from one city to the other. Luke’s attention would be on the Herodian city, for his next recorded event, the calling of Zacchaeus, took place there. — KJV Commentary, pages 1214-1215.

Or (and this makes more sense to me) Luke’s “coming nigh” can also be translated “was come nigh” or “was in the vicinity of.”

25 But Jesus called them to Himself and said, “You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them.

26 Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant.

27 And whoever desires to be first among you, let him be your slave—

28 just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”

life (v.28) = soul

Christ was contrasting the measure of greatness in earthly kingdoms with that in His kingdom. Among Gentiles, the rulers are considered greater than others. In His kingdom, it is the servants who are considered great. Of course, in a kingdom where all seek to serve, this will look far different than our idea of menial service.

Christ said it was characteristic of Gentiles to promote themselves and put themselves in positions of authority over other people. The Twelve were acting just like the hard-hearted Gentiles. To correct this attitude Christ taught that if one would be great, he must attain that greatness by becoming a servant to those over whom he would rule. The one who wanted to be in a position of prominence must gain it by becoming a slave. He Himself was an example of that teaching, for although the Son of Man was destined by God to rule over the earth in the millennial kingdom, God’s Son came into the world as a Servant, not as a Master. As a Servant obedient to the will of His Father, He would give His life a ransom for many. — Pentecost, page 363

20 Then the mother of Zebedee’s sons came to Him with her sons, kneeling down and asking something from Him.

21 And He said to her, “What do you wish?” She said to Him, “Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom.”

22 But Jesus answered and said, “You do not know what you ask. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?” They said to Him, “We are able.”

23 So He said to them, “You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father.”

24 And when the ten heard it, they were greatly displeased with the two brothers.

mother (v.20) — Mark 10:35 makes it clear that it was really James and John who were asking. They just used their mother, probably to gain sympathy.

sons (v.20) — James and John (Matthew 4:21)

grant (v.21) = lit. “command”

The disciples believed He was the Messiah who would reign. They had faith. But they didn’t understand that He would first have to suffer.

right hand (v.21) — The position next to His throne. They’d been told they would sit on twelve thrones (Matthew 19:28)

cup (v.22) — His suffering and death

The mention of baptism (vs.22-23) are not in the original manuscript of Matthew. They were copied from the parallel account in Mark 10:35-41.

you will indeed drink (v.23) — James was beheaded (Acts 12:2) and John was exiled to Patmos (Revelation 1:9)

it is for those (v.23) — these words were added by the translators. He wasn’t saying that He couldn’t give the positions, but that He could only give them to those for whom it was prepared.

17 Now Jesus, going up to Jerusalem, took the twelve disciples aside on the road and said to them,

18 “Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death,

19 and deliver Him to the Gentiles to mock and to scourge and to crucify. And the third day He will rise again.”

This conversation also appears in Mark 10:32-34 and Luke 18:31-34 (in which we learn that the twelve understood none of what He said).

Jesus also foretold His death in Matthew 12:38-42; 16:21-28; 17:22-23. He knew exactly what was about to happen, but He never wavered from His determination to do His Father’s will.

Jesus never mentioned the cross to His disciples without also mentioning the resurrection.

1 “For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.

2 Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.

3 And he went out about the third hour and saw others standing idle in the marketplace,

4 and said to them, ‘You also go into the vineyard, and whatever is right I will give you.’ So they went.

5 Again he went out about the sixth and the ninth hour, and did likewise.

6 And about the eleventh hour he went out and found others standing idle, and said to them, ‘Why have you been standing here idle all day?’

7 They said to him, ‘Because no one hired us.’ He said to them, ‘You also go into the vineyard, and whatever is right you will receive.’

8 “So when evening had come, the owner of the vineyard said to his steward, ‘Call the laborers and give them their wages, beginning with the last to the first.’

9 And when those came who were hired about the eleventh hour, they each received a denarius.

10 But when the first came, they supposed that they would receive more; and they likewise received each a denarius.

11 And when they had received it, they complained against the landowner,

12 saying, ‘These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.’

13 But he answered one of them and said, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius?

14 Take what is yours and go your way. I wish to give to this last man the same as to you.

15 Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?’

16 So the last will be first, and the first last. For many are called, but few chosen.”

Matthew 19:30 and 20:16 bookend the parable with the principle that the last will be first and first last. The parable itself explains what this means — that God will reward based on His own criteria and not based on those we think He should use.

evil (v.15) — envious

Christ now proceeded to teach, through a parable, the basis on which rewards will be apportioned in the millennial kingdom.

We would have to acknowledge that he [the householder] was both fair and gracious. He had a right to do what he had so graciously done. By this parable the Lord desired those who had asked what they would receive to learn the lesson that they were to work in the vineyard and leave their reward to Him. He would be just and fair, and He could also be counted on to be gracious. He had a right to do as He chose in dispensing the rewards. Their responsibility was to labor faithfully for Him, not with a view to the reward, but to please the One who had sent them to labor in the vineyard. They were also to trust the graciousness of the One who had commissioned them to be fair in the reward. — Pentecost, page 362.