Mat 21:2-16 | Barnes | STEP | Verse 2. Go into the village over against you . The village here meant was not far from Bethany, and about two miles east of Jerusalem, (Mark and Luke.) He had lodged at Bethphage [ Bethany ] the night before, and in the morning sent his disciples to the village over against them; that is, to Bethany, [ Bethphage ,] . Ye shall find an ass tied , etc. In Judea there were few horses, and those were chiefly used in war. Men seldom employed them in common life, and in ordinary journeys. The ass, the mule, and the camel, are still most used in eastern countries. To ride on a horse was sometimes an emblem of war; on a mule and an ass the emblem of peace. Kings and princes commonly rode on them in times of peace; and it is mentioned as a mark of rank and dignity to ride in that manner, . So Solomon, when he was inaugurated as king, rode on a mule , . Riding in this manner, then, denoted neither poverty nor degradation, but was the appropriate way in which a king should ride, and in which, therefore, the King of Zion should enter into his capital--the city of Jerusalem. Mark and Luke say, that he told them they should find "a colt tied." This they were directed to bring. They mention only the colt , because it was this on which he rode.

Matthew 21:2-16

Verse 2. Go into the village over against you. The village here meant was not far from Bethany, and about two miles east of Jerusalem, (Mark and Luke.) He had lodged at Bethphage [Bethany] the night before, and in the morning sent his disciples to the village over against them; that is, to Bethany, [Bethphage,] Jn 12:1-12.

Ye shall find an ass tied, etc. In Judea there were few horses, and those were chiefly used in war. Men seldom employed them in common life, and in ordinary journeys. The ass, the mule, and the camel, are still most used in eastern countries. To ride on a horse was sometimes an emblem of war; on a mule and an ass the emblem of peace. Kings and princes commonly rode on them in times of peace; and it is mentioned as a mark of rank and dignity to ride in that manner, Jud 10:4, 12:14, 1Sam 25:20. So Solomon, when he was inaugurated as king, rode on a mule, 1Kgs 1:33. Riding in this manner, then, denoted neither poverty nor degradation, but was the appropriate way in which a king should ride, and in which, therefore, the King of Zion should enter into his capital--the city of Jerusalem.

Mark and Luke say, that he told them they should find "a colt tied." This they were directed to bring. They mention only the colt, because it was this on which he rode. Verse 3. The Lord hath need of them. This means no more than the master has need of them. The word lord often means no more than master as opposed to servant, Mt 10:24, Eph 6:6, 1Pet 3:5,6. The word is sometimes used in the Bible as applied to God, or as a translation of the name JEHOVAH. Its common use is a mere title of respect given by an inferior to a superior, by a servant to a master, by a disciple to a teacher. As a title of high respect it was given to Christ, or the Messiah. The persons to whom these disciples were sent were probably acquainted with the miracles of Jesus, and favourably disposed towards him. He had attracted great notice in that region particularly by raising Lazarus from the dead, and most of the people regarded him as the Messiah. Verses 4,5. All this was done, etc. The prophecy here quoted is found in Zech 9:9. It was always, by the Jews, applied to the Messiah.

Daughter of Zion. That is, Jerusalem. Zion was one of the hills on which the city of Jerusalem was built. On this stood the city of David and some strong fortresses. The names daughter and virgin were given to it often, in accordance with the oriental figurative manner of expression. Isa 1:8; Amos 5:2; Ps 137:8; Isa 47:1. It was given to them as an expression of their beauty or comeliness.

Meek. Mt 5:5. The expression here rather denotes peaceful, not warlike; not with pomp, and state, and the ensigns of ambition. He came in the manner in which kings were accustomed to ride, but with none of their pride and ambitious feeling.

Sitting upon an ass, etc. He rode on the colt, (Mark and Luke.) This expression in Matthew is one which is common with all writers.

(x) "prophet" Zech 9:9 Verse 5. Mt 21:4

(y) "daughter of Zion" Isa 62:11, Mk 11:4, Jn 12:15 Verse 7. And put on them their clothes. This was done as a token of respect, 2Ki 9:13. Verse 8. And a very great multitude, etc. Others showed the same respect by throwing their garments before him; others by cutting down branches of trees, and casting them in the way. This was the way in which conquerors and princes were often honoured. To cast flowers, or garlands, or evergreens, before a warrior returning from victory, or a king entering into his kingdom, was a common way of testifying joyful and triumphant feeling. Thus Josephus says, that Alexander and Agrippa were received at Jerusalem. So in our own land, some of the most acceptable tokens of rejoicing ever bestowed upon Washington were garlands of roses scattered in his path by children. So the path of Lafayette was often strewed with flowers, as a mark of respect and of a nation's gratitude. John says, Jn 12:13, that these branches were branches of the palm-tree. The palm was an emblem of joy and victory. It was used by the Roman soldiers as well as the Jews, as a symbol of peace. See 1 Mac. xiii. 51; 2 Mac. x. 6, 7; Rev 7:9.

The palm-tree is common in warm climates, and was abundant in Palestine. The finest grew about Jericho and Engeddi. Hence Jericho was called the city of palm-trees. The palm has a long and straight body, a spreading-top, and an appearance of very great beauty. It produces an agreeable fruit, a pleasant shade, a kind of honey little inferior to the honey of bees, and from it was drawn a pleasant wine, much used in the east. On ancient coins the palm-tree is often a symbol of Judea. On coins, made after Jerusalem was taken, Judea is represented by a female sitting and weeping under a palm-tree. A reference to the palm-tree occurs often in the Bible, and its general form and uses are familiar to most readers. We give an, engraving of the tree, and add a description of it for the use of those to whom it is not familiar.

Strictly speaking, the palm-tree has no branches; but at the summit, from forty to eighty twigs, or leaf-stalks, spring forth, which are intended in Neh 8:15. The leaves are set around the trunk in circles of about six. The lower row is of great length, and the vast leaves bend themselves in a curve towards the earth; as the circle ascend, the leaves are shorter. In the month of February, there sprout from between the junctures of the lower stalks and the trunk little scales, which develop a kind of bud, the germ of the coming fruit. These germs are contained in a thick and tough skin, not unlike leather. According to the account of a modern traveller, a single tree in Barbary and Egypt bears from fifteen to twenty large clusters of dates, weighing from fifteen to twenty pounds each. The palm-tree lives more than two hundred years, and is most productive from the thirtieth until the eightieth year. The Arabs speak of two hundred and sixty uses to which the different parts of the palm-tree are applied.

The inhabitants of Egypt, Arabia, and Persia, depend much on the fruit of the palm-tree for their subsistence. Camels feed on the seed; and the leaves, branches, fibres, and sap, are all very valuable.

The "branches" referred to by John, (Jn 12:13,) refer to the long leaves which shoot out from the top of the tree, and which were often carried about as the symbol of victory. Comp. Isa 3:26. Verse 9. Hosanna to the Son of David etc. The word hosanna means, "Save now," or, "Save, I beseech thee." It is a Syriac word, and was the form of acclamation used among the Jews. It was probably used in the celebration of their great festivals. During those festivals they sang the 115th, 116th, 117th, and 118th psalms. In the chanting or singing of those psalms, the Jewish writers inform us, that the people responded frequently hallelujah or hosanna. Their use of it on this occasion was a joyful acclamation, and an invocation of a Divine blessing by the Messiah.

Son of David. The Messiah.

Blessed is he, etc. That is, blessed be the Messiah. This passage is taken from Ps 118:25,26. To come in the name of the Lord, is to come by the authority of the Lord; to come commissioned by him to reveal his will. The Jews had commonly applied this to the Messiah.

Hosanna in the highest. This may mean either "Hosanna in the highest, loftiest strains;" or it may mean a prayer to God, "Save now, O thou that dwellest in the highest heaven, or among the highest angels." Perhaps the whole song of hosanna may be a prayer to the Supreme God, as well as a note of triumphant acclamation: "Save now, O thou supremely great and glorious God; save by the Messiah that comes in thy name."

Mark adds, that they shouted "Blessed be the kingdom of our father David, that cometh in the name of the Lord." That is, the kingdom, promised to David, 1Kgs 2:4, 8:25. Coming in the name of the Lord, means coming according to the promise of the Lord. Its meaning may be thus expressed: "Prosperity to the reign of our father David, advancing now according to the promise made to him, and about to be established by the long-promised Messiah, his descendant." Luke adds, "Lu 19:38 that they said, "Peace in heaven, and glory in the highest." The word peace is used here as significant of joy, triumph, exultation in heaven at this event. There will be increased peace and rejoicing from the succession of the redeemed: and let glory and praise be given to God among the highest angels.

There is no contradiction here among the evangelists. Among such a multitude the shouts of exultation and triumph would by no means be confined to the same words. Some would say one thing, and some another; and one evangelist recorded what was said by a part of the multitude, and another what was said by another part.

(z) "Blessed" Ps 118:26, Mt 23:39 (a) "in the highest" Lk 2:14 Verse 10. And when he was come into Jerusalem, all the city was moved. There was great excitement. The sight of such a multitude, the shouts of the people, and the triumphant procession through the city, excited much attention and inquiry. Verses 12-22. This paragraph contains the account of the barren fig-tree, and of the cleansing of the temple, See also Mk 11:12-19 Lk 19:45-48.

Verse 12. And Jesus went into the temple of God, etc. From Mk 11:11-15, it is probable that this cleansing of the temple did not take place on the day that he entered Jerusalem in triumph, but on the day following. He came and looked round upon all things, Mark says, and went out to Bethany with the twelve. On the day following, returning from Bethany, he saw the fig-tree. Entering into the temple, he purified it on that day; or, perhaps, he finished the work of purifying it on that day, which he commenced the day before. Matthew has mentioned the purifying of the temple, which was performed probably on two successive days; or has stated the fact, without being particular as to the order of events. Mark has stated them more particularly, and has divided what Matthew mentions together.

The temple of God, or the temple dedicated and devoted to the service of God, was built on Mount Moriah. The first temple was built by Solomon, about 1006 years before Christ, 1Kgs 6:1. He was seven years in building it, 1Kgs 6:38. David, his father, had contemplated the design of building it, and had prepared many materials for it, but was prevented, because he had been a man of war, 1Chr 22:1-9, 1Kgs 5:5. This temple, erected with great magnificence, remained till it was destroyed by the Chaldeans under Nebuchadnezzar, five hundred and eighty-four years before Christ, 2Chr 36:6,7,19.

After the Babylonish captivity, the temple was rebuilt by Zerubbabel, but with vastly inferior and diminished beauty. The aged men wept when they compared it with the glory of the former temple, Ezr 3:8,12. This was called the second temple. This temple was often defiled in the wars before the time of Christ. It had become much decayed and impaired. Herod the Great, being exceedingly unpopular among the Jews, on account of his cruelties, was desirous of doing something to obtain the favour of the people, and accordingly, about sixteen years before Christ, and in the eighteenth year of his reign, he commenced the work of repairing it. This he did, not by taking it down entirely at once, but by removing one part after another till it had become in fact a new temple, greatly surpassing the former in magnificence. It was still called by the Jews the second temple; and by Christ's coming to this temple thus repaired, was fulfilled the prophecy in Hag 2:9. On this building Herod employed eighteen thousand men, and completed it so as to be fit for use in nine years, or about eight years before Christ. But additions continued to be made to it, and it continued increasing in splendour and magnificence, till ANNO DOMINI 64. John says, Jn 2:20, "forty and six years was this temple in building." Christ was then thirty years of age, which, added to the sixteen years occupied in repairing it before his birth, makes forty-six years.

The word temple was given, not merely to the sacred edifice, or house itself, but to all the numerous chambers, courts, and rooms connected with it, on the top of Mount Moriah. The temple itself was a small edifice, and was surrounded by courts and chambers half a mile in circumference. Into the sacred edifice itself our Saviour never went. The high priest only went into the holy of holies, and that but once a year; and none but priests were permitted to enter the holy place. Our Saviour was neither. He was of the tribe of Judah, and he consequently was allowed to enter no farther than the other Israelites into the temple. The works that he is said to have performed in the temple, therefore, are to be understood as having been performed in the courts surrounding the sacred edifice. These courts will now be described. The temple was erected on Mount Moriah. The space on the summit of the mount was not, however, large enough for the buildings necessary to be erected. It was therefore enlarged by building high walls, from the valley below, and filling up the space within. One of these walls was six hundred feet in height. The ascent to the temple was by high flights of steps. The entrance to the temple, or to the courts on the top of the mount, was by nine gates, all of them extremely splendid. On every side they were thickly coated with gold and silver. But there was one gate of peculiar magnificence. This was called the beautiful gate, Acts 3:2. It was on the east side, and was made of Corinthian brass, one of the most precious metals in ancient times. See the Introduction to 1 Corinthians, 1. This gate was fifty cubits, or seventy-five feet in height. The whole temple, with all its courts, was surrounded by a wall about twenty-five feet in height. This was built on the wall raised from the base to the top of the mountain; so that from the top of it to the bottom, in a perpendicular descent, was in some places not far from six hundred feet. This was particularly the case on the south-east corner; and it was here, probably, that Satan wished our Saviour to cast himself down. Mt 4:6. On the inside of this wall, between the gates, were piazzas, or covered porches. On the eastern, northern, and western sides there were two rows of these porches; on the south, three. These porches were covered walks, about twenty feet in width, paved with marble of different colours, with a flat roof of costly cedar, which was supported by pillars of solid marble, so large that three men could scarcely stretch their arms so as to meet around them. These walks or porches afforded a grateful shade and protection to the people in hot or stormy weather. The one on the east side was distinguished for its beauty, and was called Solomon's porch, Jn 10:23, Acts 3:11. It stood over the vast terrace or wall which Solomon had raised from the valley beneath, and which was the only thing of his work that remained in the sacred temple.

When a person entered any of the gates into this space within the wall, he saw the temple rising before him with great magnificence. But the space was not clear all the way up to it. Going forward, he came to another wall, inclosing considerable ground, considered more holy than the rest of the hill. The space between this first and second wall was called the court of the Gentiles. It was so called because Gentiles might come into it, but they could proceed no farther. On the second wall, and on the gates, were inscriptions in Hebrew, Greek, and Latin, forbidding any Gentile or unclean person from proceeding farther on pain of death: This court was not of equal dimensions all the way round the temple. On the east, north, and west, it was quite narrow. On the south it was wide, occupying nearly half of the whole surface of the hill. In this court the Gentiles might come. Here was the place where much secular business was transacted. This was the place occupied by the buyers, and sellers, and the money-changers, and which Jesus purified by casting them out.

The inclosure within the second wall was nearly twice as long from east to west as from north to south. This inclosure was also divided. The eastern part of it was called the court of the women; so called because women might advance thus far, but no farther. This court was square. It was entered by three gates: one on the north, one on the east directly opposite to the beautiful gate, and one on the south. In passing from the court of the Gentiles to that of the women, it was necessary to ascend about nine feet by steps. This court of the women was inclosed with a double wall, with a space between the walls about fifteen feet in width, paved with marble. The inner of these two walls was much higher than the one outside. The court of the women was paved with marble. In the corners of that court were different structures for the various uses of the temple. It was in this court that the Jews commonly worshipped. Here, probably, Peter and John, with others, went up to pray, Acts 3:1. Here, too, the Pharisee and publican prayed: the Pharisee near the gate that led forward to the temple, the publican standing far off on the other side or the court, Lk 18:9-14. Paul also was seized here, and charged with defiling the temple, by bringing the Gentiles into that holy place, Acts 21:26-30.

A high wall on the west side of the court of the women divided it from the court of the Israelites; so called because all the males of the Jews might advance there. To this court there was an ascent of fifteen steps. These steps were in the form of a half circle. The great gate to which these steps led was called the gate Nicanor. Besides this, there were three gates on each side, leading from the court of the women to the court of the Israelites.

Within the court of the Israelites was the court of the priests, separated by a wall about a foot and a half in height. Within that court was the altar of burnt offering, and the laver standing in front of it. Here the priests performed the daily service of the temple. In this place, also, were accommodations for the priests, when not engaged in conducting the service of the temple; and for the Levites, who conducted the music of the sanctuary.

The following is a view of the temple and its courts, as here described:

The temple, properly so called, stood within the court. It surpassed in splendour all the other buildings of the holy city; perhaps in magnificence unequalled in the world. It fronted the east, looking down through the gates Nicanor and the beautiful gate, and onward to the Mount of Olives. From the Mount of Olives on the east there was a beautiful and commanding view of the whole sacred edifice. It was there that our Saviour sat, when the disciples directed his attention to the goodly stones with which the temple was built, Mk 13:1. The entrance into the temple itself was from the court of the priests, by an ascent of twelve steps. The porch in front of the temple was a hundred and fifty feet high, and as many broad. The open space in this porch, through which the temple was entered, was one hundred and fifteen feet high, and thirty-seven broad, without doors of any sort. The appearance of this, built as it was with white marble, and decorated with plates of silver, from the Mount of Olives was exceedingly dazzling and splendid. Josephus says, that in the rising of the sun it reflected so strong and dazzling an effulgence, that the eye of the spectator was obliged to turn away. To strangers at a distance it appeared like a mountain covered with snow; for where it was not decorated with plates of silver, it was extremely white and glistening.

The temple itself was divided into two parts: the first, called the sanctuary or holy place, was sixty feet in length, sixty feet in height, and thirty feet in width. In this was the golden candlestick, the table of shew-bread, and the a]tar of incense. The holy of holies, or the most holy place, was thirty feet each way. In the first temple, this contained the ark of the covenant, the tables of the law, and over the ark was the mercy-seat and the cherubim. Into this place no person entered but the high priest, and he but once in the year. These two apartments were separated only by a vail, very costly and curiously wrought. It was this rail which was rent from the top to the bottom when the Saviour died, Mt 27:51. Around the walls of the temple, properly so called, was a structure three stories high, containing chambers for the use of the officers of the temple. The temple was wholly rased to the ground by the Romans under Titus and Vespasian, and was wholly destroyed, according to the predictions of the Saviour. Mt 24:2. The site of it was made like a ploughed field. Julian the apostate attempted to rebuild it, but the workmen, according to his own historian, Ammianus Marcellinus, were prevented by balls of fire breaking out from the ground. See Warburton's Divine Legation of Moses. Its site is now occupied by the mosque of Omar, one of the most splendid specimens of Saracenic architecture in the World.

And cast out them that bought and sold in the temple. The place where this was done was not the temple itself, but the outer court, or the court of the Gentiles. This was esteemed the least sacred part of the temple; and the Jews, it seems, did not consider it profanation to appropriate this to any business in any way connected with the temple service. The things which they bought and sold were, at first, those pertaining to the sacrifices. It is not improbable, however, that the traffic afterwards extended to all kinds of merchandise. It gave rise to much confusion, noise, contention, and fraud, and was exceedingly improper in the temple of the Lord.

The tables of the money changers. Judea was subject to the Romans. The money hi current use was Roman coin. Yet the Jewish law required that every man should pay a tribute to the service of the sanctuary of half a shekel, Ex 30:11-16. This was a Jewish coin; and it was required o herald in that coin. It became therefore a matter of convenience to have a place where the Roman coin might be exchanged for the Jewish half-shekel. This was the professed business of these men. Of course they would demand a small sum for the exchange; and among so many thousands as came up to the great feasts, it would be a very profitable employment, and one easily giving rise to much fraud and oppression.

The seats of them that sold doves. Doves were required to be offered in sacrifice, Lev 14:22, Lk 2:24. Yet it was difficult to bring them from the distant parts of Judea. It was found much easier to purchase them in Jerusalem. Hence it became a business to keep them to sell to those who were required to offer them.

Mark adds, Mk 11:16 that he would not suffer that any man should carry any vessel through the temple. That is, probably, any of the vessels or implements connected with the traffic in oil, incense, wine, etc., that were kept for sale in the temple.

(b) "Jesus went" Mk 11:11, Lk 19:45, Jn 2:15 Verse 13. And said--It is written, etc. This is written in Is 56:7. The first part of this verse only is quoted from Isaiah. The rest, "but ye have made it a den of thieves," was added by Jesus, denoting their abuse of the temple. Thieves and robbers live in dens and caves. Judea was then much infested with them. In their dens, thieves devise and practise iniquity. These buyers and sellers imitated them. They made the temple a place of gain; they cheated and defrauded; they took advantage of the poor, and by their being under a necessity of purchasing these articles for sacrifice, they robbed them, by selling what they had at an enormous price.

The following reasons may be given why this company of buyers and sellers obeyed Christ:

(1.) They were overawed by his authority; and struck with the consciousness that he had a right to command.

(2.) Their own consciences reproved them; they knew they were guilty, and dared make no resistance.

(3.) The people generally were then on the side of Jesus, believing him to be the Messiah.

(4.) It had always been the belief of the Jews that a prophet had a right to change, regulate, and order the various affairs relating to external worship, They supposed Jesus to be such, and they dared not resist him.

Mark and Luke add, that in consequence of this, the scribes and chief priests attempted to put him to death, Mk 11:18,10 Lk 19:47,48. This they did from envy, Mt 27:18. He drew off the people from them, and they envied and hated him. They were restrained then for fear of the people; and this was the reason why they plotted secretly to put him to death, and why they afterwards so gladly heard the proposals of the traitor, Mt 26:14,15.

(e) "and he healed them" Isa 35:6 Verses 15,16. When the Chief Priests. The chief men of the nation were envious of his popularity. They could not prevent it; but being determined to find fault, they took occasion to do so from the shouts of the children. Men often are offended that children have anything to do with religion, and deem it very improper that they should rejoice that the Saviour has come. Our Lord Jesus viewed this subject differently. He saw that it was proper that they should rejoice. They are interested in the concerns of religion; and then, before evil principles get fast hold of their minds, is a proper time to love and obey him. He confounded them by appealing to a text of their own Scriptures. This text is found in Ps 8:2. This quotation is not made directly from the Hebrew, but from the Greek translation. This, however, should create no difficulty. The point of the quotation was to prove that children might offer praise to God. This is expressed in both the Hebrew and the Greek.

(f) "Hosanna" Mt 21:9 Verse 16. Mt 21:15

(g) "Out of the" Ps 8:2