Verse by Verse

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. 

27 Then Peter answered and said to Him, “See, we have left all and followed You. Therefore what shall we have?”

28 So Jesus said to them, “Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.

29 And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name’s sake, shall receive a hundredfold, and inherit eternal life.

30 But many who are first will be last, and the last first.

regeneration (v.28) — the Millennial kingdom, when Israel is brought back into God’s favor

left … brothers … or mother (v.29) — See Matthew 12:46-50

The young man had just been told to sell all and follow Jesus. Peter then said, “We’ve done just that. What about us? What good did it do us?” The Lord’s response shows that the question was not out of line. He tells the apostles what their future will be. He then makes a promise to all who follow Him. But He also adds a warning (continued in the parable in Matthew 20:1-16) to those who think they will be rewarded for their own efforts or merit.

16 Now behold, one came and said to Him, “Good Teacher, what good thing shall I do that I may have eternal life?”

17 So He said to him, “Why do you call Me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments.”

18 He said to Him, “Which ones?” Jesus said, “‘You shall not murder,’ ‘You shall not commit adultery,’ ‘You shall not steal,’ ‘You shall not bear false witness,’

19 ‘Honor your father and your mother,’ and, ‘You shall love your neighbor as yourself.’ ”

20 The young man said to Him, “All these things I have kept from my youth. What do I still lack?”

21 Jesus said to him, “If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me.”

22 But when the young man heard that saying, he went away sorrowful, for he had great possessions.

23 Then Jesus said to His disciples, “Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.

24 And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”

25 When His disciples heard it, they were greatly astonished, saying, “Who then can be saved?”

26 But Jesus looked at them and said to them, “With men this is impossible, but with God all things are possible.”

This account also appears in Mark 10:17-27 (where it says that Jesus loved the young man) and in Luke 18:18-27 (where we learn that the young man was a ruler, perhaps a Pharisee)

good thing (v.16) — trying to enter the kingdom by his own merit

Why do you call Me good? (v.17) — As if to ask, “Have you really thought this through?” Jesus was making the point that only God is good. If the young man thought Him good, that mean he was referring to Jesus as God. Was he ready for that?

In addressing Jesus Christ as “Good Master,” the young man evidently meant to do Him honor, but Jesus points out the fact that only God is good. All men are sinners (Romans 3:12). Therefore, if Jesus were only a man, He would not be good, in this absolute sense. If truly good, then He is God. After this solemn declaration, the Lord Jesus took the inquirer up on his own ground. The law promised life to those who kept it (Leviticus 18:5; Galatians 3:12). So the Lord answered, “If thou wilt enter into life, keep the commandments.” This declaration was designed to show the man his inability to obtain life on that ground, for if conscience were active, he would realize he had already violated the law.

“He saith unto Him, Which?” This was clearly an attempt to evade the full force of the Lord’s words. In reply, Jesus quoted five of the principal commandments and concluded by summing up all of those that refer to our duties to our fellow-men by quoting from Leviticus 19:18, “Thou shalt love thy neighbor as thyself.” It would indicate an unawakened condition of soul if one could face all these and not plead guilty. — Ironside, page 245.

Jesus listed the commandments (vs.18-19) that were displayed outwardly. The young man claimed to have kept those.

sell what you have and give to the poor (v.21) — Jesus showed that the young man hadn’t kept the commandments to love God with all his heart or to love his neighbor as himself.

The man’s response demonstrated that he was not righteous, for he was unwilling to fulfill the second table of the law and love his neighbor as himself. His response also revealed that he did not fulfill the first table of the law that forbade one to have gods above the true God. One’s god is what he serves, and this man loved and served his wealth. — Pentecost, pages 360-361.

rich man (v.23) — not necessarily one who has riches, but one who trusts in riches

Christ’s use of the word for a surgeon’s suturing needle indicated that His references to a camel and a needle were to be taken literally. The popular explanation that the eye of a needle referred to a small gate within the large city gate has no historical basis. Christ was not teaching that it is difficult for one who trusts in riches to enter the kingdom. He was showing that it was utterly impossible for one who trusts in riches to enter the kingdom. Such a teaching seemed inconceivable to the disciples who had been brought up on the philosophy that riches were a sure sign of divine pleasure and an evidence of God’s blessing. If the rich whom God loved and blessed and with whom He was pleased could not enter the kingdom, what chance was there for the multitudes? Christ responded, “With man this is impossible, but not with God; all things are possible with God” (Mark 10:27). — Pentecost, page 361.

The Lord’s point was that no man can gain eternity by his own merit or effort (v.26). It is impossible. But he can gain it through God.