PrevMatthew 21:11Next

Matthew 21

And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,

Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.

And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.

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

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

And the disciples went, and did as Jesus commanded them,

And brought the ass, and the colt, and put on them their clothes, and they set him thereon.

And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.

And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.

And when he was come into Jerusalem, all the city was moved, saying, Who is this?

And the multitude said, This is Jesus the prophet of Nazareth of Galilee.

And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,

And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.

And the blind and the lame came to him in the temple; and he healed them.

And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased,

And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?

And he left them, and went out of the city into Bethany; and he lodged there.

Now in the morning as he returned into the city, he hungered.

And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.

And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!

Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.

And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.

And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?

And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.

The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?

But if we shall say, Of men; we fear the people; for all hold John as a prophet.

And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.

But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.

He answered and said, I will not: but afterward he repented, and went.

And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.

Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.

For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.

Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:

And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.

And the husbandmen took his servants, and beat one, and killed another, and stoned another.

Again, he sent other servants more than the first: and they did unto them likewise.

But last of all he sent unto them his son, saying, They will reverence my son.

But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.

And they caught him, and cast him out of the vineyard, and slew him.

When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?

They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.

Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?

Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.

But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

What does Matthew 21:11 mean?

Explanation

The verse Matthew 21:11, "And the multitude said, This is Jesus the prophet of Nazareth of Galilee," appears in the context of Jesus’ triumphal entry into Jerusalem, shortly before the Passover.

It reflects the recognition and proclamations of the crowd gathered around Jesus as he entered the city riding on a donkey, an act fulfilling the messianic prophecy found in the Old Testament (Zechariah 9:9).

The term "multitude" refers to the large crowd that followed Jesus and witnessed his miracles, preaching, and now his symbolic entry.

By calling him "the prophet of Nazareth of Galilee," the crowd acknowledges Jesus as a significant religious figure.

The title “prophet” suggests they perceive him as a spokesperson for God, someone with extraordinary insight and connection to the divine.

"Nazareth of Galilee," indicates Jesus' earthly origin, which was a town of low esteem in Judea; thus, highlighting the notion that from an unexpected place arises a person of great significance.

While the crowd gets the identification of Jesus as a prophet correct, their understanding of his mission and nature might be incomplete as Jesus not only fulfills the role of a prophet but is later revealed to be the Messiah and Savior.

The use of the term "prophet" by the multitude may indicate that while they have recognized Jesus' religious authority, they have yet to fully comprehend his messianic mission and divine sonship.

Top Rated Matthew Books

Historical Context

This verse is set during the final week of Jesus Christ’s life on Earth, a period often referred to as the "Passion Week." The event of Jesus' entry into Jerusalem was common during the time of Passover, a major Jewish festival when Jews from all over Roman-occupied Judea and beyond would journey to Jerusalem.

Nazareth, the place Jesus is associated with in the verse, was an obscure village in Galilee, a region that was somewhat looked down upon by the Judeans for its mixed population and perceived lack of strict adherence to Jewish religious practices.

Galilee was under Roman rule, and there were tensions between the Roman authorities and the Jewish population due to political and religious differences.

At this point in history, many Jews were expecting a prophetic figure or Messiah to liberate them from Roman rule and restore the kingdom of Israel. When they call Jesus "the prophet," it reflects a common expectation of the time for a leader who would meet this aspiration.

Theological Insights

From a theological standpoint, the acknowledgment of Jesus as "the prophet" touches on several themes:

Prophetic Fulfillment: The acceptance of Jesus as a prophet may reflect the belief that he fulfilled Old Testament prophecies about a coming savior. 2.

Messianic Expectation: While the crowd identified Jesus as a prophet, the concept of a Messiah in Jewish theology was broader, often including kingly, priestly, and prophetic roles.

The incomplete understanding of Jesus’ messianic nature by the crowd contrasts with later Christian theology, which views Jesus as the Christ (Messiah) who comes not just to deliver Israel but to offer salvation to all of humanity. 3.

Divine Revelation: The declaration might be seen as God revealing Jesus’ identity through the masses while still concealing his full mission and nature until the resurrection.

Different Christian traditions may emphasize various aspects of these themes.

For example, Catholic theology often discusses the communion of prophets and how Old Testament prophets led the way for the ultimate revelation in Jesus Christ.

Meanwhile, Protestant interpretations might focus on personal conviction and the work of the Holy Spirit in helping individuals recognize Jesus' divine nature.

Practical Applications

The verse serves as a reminder that recognizing Jesus’ role and mission can have practical implications for daily life:

Humility: Nazareth was a town of low regard, symbolizing that great things can emerge from humble beginnings, advocating for humility in one’s life. 2.

Discernment: Emphasize the importance of spiritual discernment to understand Jesus' true nature and mission beyond that of just a prophet or a wise teacher. 3.

Faith and Expectation: Encourages believers to meditate on their expectations of Jesus and to align them with the teachings of the Gospel, rather than personal or cultural assumptions.

Cross-References

Zechariah 9:9: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass."
John 6:14: "Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world."
Luke 24:19: "And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people."

Language Study

In this verse, the word "prophet" is translated from the Greek term "prophētēs" (προφήτης), which can mean one who speaks forth or openly, a declarer, interpreter or spokesman for God, a person gifted with deep moral insight and exceptional powers of expression.

The phrase "of Nazareth of Galilee" includes "Nazarenos" (Ναζαρηνός) meaning someone from Nazareth, and "Galilaia" (Γαλιλαία) for Galilee, the northern region of ancient Palestine.

Cultural and Religious Comparisons

Comparable figures to Jesus being identified as a prophet can be found in various ancient cultures and religions:

Ancient Greece had its oracles, like those of Delphi, known for their prophetic visions, although the context differed significantly from the Jewish prophetic tradition. 2.

In Islam, Jesus (Isa) is also regarded as one of the major prophets, preceding Muhammad, who is considered the final prophet. 3.

In the ancient Near East, prophetic figures were often advisors to kings, sometimes chosen by the deities to communicate divine will, similar to how Jesus is described as conveying God's teachings.

Scientific Perspectives

Modern science primarily does not engage directly with the theological claims of biblical texts like Matthew 21:11.

The term "prophet" does not hold a scientific definition but is a religious and philosophical concept.

However, psychology and sociology might explore the reasons why people might perceive someone as a prophet and the social dynamics that contribute to such beliefs, including the collective expectations, hopes, and cultural backgrounds of a society.

commentaries

Commentaries offer a variety of interpretations for this verse:

The Expositor's Greek Testament: Cassell and Company, Limited - Propounds the idea that the epithet "prophet of Nazareth in Galilee" is a mix of contempt and reverence, showing both the insignificance of Jesus' origins in the public's eye and the honor which his personal character and deeds commanded.
Matthew Henry's Commentary: Offers the practical application that the honour and acknowledgments given to Christ must be according to the language of the Holy Scriptures.
The Cambridge Bible for Schools and Colleges: It suggests that the title "prophet" in this verse signifies the crowd's acknowledgement of Jesus' role but may also indicate a certain disappointment among the people who possibly expected a more worldly liberator.

Matthew 21

Matthew 21

What does Matthew 21:11 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

commentaries

Want more context?

What does Matthew 21:11 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

commentaries

Want more context?