HarperCollins Study Bible

by Harold W. Attridge

  b Or Most of the crowd

  c Other ancient authorities add of God

  d Gk lacks heard

  e Gk He

  f Or keystone

  g Gk the fruits of it

  h Other ancient authorities lack verse 44

  21.1–23.39 Jesus enters Jerusalem; the conflict with the Israelite religious leaders intensifies.

  21.1–11 Cf. Mk 11.1–11a; Lk 19.28–38; Jn 12.12–19.

  21.1 Bethphage, a small village near Jerusalem. Mount of Olives. See note on 24.3.

  21.2 Village, probably Bethany (see note on 21.17).

  21.3 The Lord, God or Jesus; the wording is ambiguous (see also note on 7.21).

  21.4–5 The twelfth quotation formula (see note on 1.22–23) introduces a composite quote from Isa 62.11; Zech 9.9.

  21.5 Daughter of Zion, the city of Jerusalem and its inhabitants. Humble. See 11.29; 20.28. In the poetic text of Zechariah, the same thought is often expressed in successive lines and on a colt is simply a repetition of on a donkey. The author interprets them as two different animals (see v. 7; cf. Mk 11.7).

  21.8 Spread…cloaks. See 2 Kings 9.13. At the Feast of Booths, worshipers formed a procession around the temple altar carrying branches woven of myrtle, willow, and palm (see Lev 23.39–43; Jn 12.13).

  21.9 Hosanna, lit. “save us” in Hebrew, but here just a shout of praise (see also v. 15; cf. Ps 118.25a). Blessed…in the name of the Lord (see also 23.39) is from Ps 118.26, a verse of the Hallel (Pss 113–118), which was chanted at the great Israelite festivals (see note on 26.30). Son of David. See notes on 1.1; 9.27; Didache 10.6. The author interprets the one who comes as a title for the messianic healer-king (see 3.11; 11.2; 21.5).

  21.11 Crowds. See note on 4.25; see also 21.46. Prophet, an important but insufficient title for Jesus (see note on 11.9; 16.14–16). Jesus from Nazareth. See notes on 1.21; 2.23.

  21.12–17 Cf. Mk 11.15–17; Lk 19.45–46; Jn 2.13–17. The author logically places the temple cleansing on the same day as the entry (but cf. Mk 11.11).

  21.12 The selling and buying of animals for sacrifice and the presence of money changers were necessary adjuncts of temple sacrifices (see, e.g., Lev 1–7; Num 3.47). Doves were the sacrifices of the poor (Lev 5.7).

  21.13 See Isa 56.7; Jer 7.11; see also Zech 14.21.

  21.14 See note on 4.23–25. The blind and the lame were unclean and presumably should not have been in the temple (see Lev 21.16–20; 2 Sam 5.8).

  21.15 The chief priests and the scribes, together with the elders (see v. 23), formed Jesus’ Jerusalem opponents (see note on 2.4). Children, apparently to be understood literally (see notes on 18.2;18.6). Hosanna to the Son of David. See v. 9.

  21.16 Have you never read. See note on 12.3. The text cited is Ps 8.2 (Septuagint).

  21.17 Bethany, a village about two miles from Jerusalem on the eastern slope of the Mount of Olives (see vv. 1–2; 26.6–13).

  21.18–22 Cf. Mk 11.12–14, 20–24. The only cursing miracle in the Gospels emphasizes the power of faith and foreshadows the coming destruction of Israel (cf. 3.10).

  21.21 Truly I tell you. See note on 5.18. On the power of faith to move a mountain, see 17.20; Gospel of Thomas 48; 106.

  21.22 See 7.7–11.

  21.23–27 Cf. Mk 11.27–33; Lk 20.1–8. The Jerusalem leaders challenge Jesus’ actions.

  21.23 Chief priests, elders. See notes on 16.21; 21.15.

  21.25 Baptism of John. See 3.1–6. From heaven, i.e., from God. On those who did not believe him, see v. 32.

  21.26 Regard John as a prophet. See note on 14.5; see also 3.4; 11.7–15; 17.9–13; cf. 21.46.

  21.28–22.14 Four allegorical parables illustrate the rejection of Israel’s leaders and warn God’s new people against self-righteous arrogance.

  21.28–32 The first parable is given an immediate application.

  21.28 What do you think? Used also in 17.25; 18.12. Two sons. See note on 4.18–22.

  21.31 Will of his father. See note on 6.10. Truly I tell you. See note on 5.18. The tax collectors and the prostitutes. See notes on 5.46; 9.10. Into the kingdom of God. See note on 4.17.

  21.32 The way of righteousness. See note on 3.15. You did not believe him. See v. 25.

  21.33–46 Cf. Mk 12.1–12; Lk 20.9–19. The second parable is strongly allegorical already in the Markan source. See also Gospel of Thomas 65.

  21.33 Isa 5.1–7, an allegory, forms the basis of this allegorical parable and provides the key to its interpretation. Landowner, God. Vineyard, Israel. Tenants, the Israelite leaders.

  21.34 Produce, lit. “fruits,” i.e., good conduct; see note on 3.8.

  21.35 Slaves, probably Israelite prophets (see 22.3, 6; 23.29–36).

  21.36 Other slaves, probably later Israelite prophets or perhaps prophets and apostles in the churches (see 23.34–35).

  21.37 His son, Jesus (see 3.17; 17.5).

  21.39 Out of the vineyard, perhaps suggesting the crucifixion outside the Jerusalem walls; see the note on 27.33; cf. Heb 13.12–13.

  21.40 Owner, lit. “lord” see notes on 7.21; 20.8.

  21.41 Miserable death, either the final judgment or the destruction of Jerusalem in 70 CE, probably the latter (see note on 22.7; see also Isa 5.24–25). Other tenants, Christ-believers.

  21.42 Have you never read. See note on 12.3. The text cited is Ps 118.22–23 from the Hallel (see note on 21.9). It is also applied to Jesus in Acts 4.11; 1 Pet 2.7.

  21.43 Therefore I tell you. See note on 5.18. Kingdom of God. See note on 4.17. A people, here implying a group of Christ-believers (cf. 28.19; see 1 Pet 2.9). The fruits of the kingdom, righteous conduct (see note on 3.8; cf. 23.2–3).

  21.44 The one who falls on this stone, probably an allusion to Isa 8.14 (see also Dan 2.34–35, 44–45).

  21.45 Chief priests. See note on 2.4. Pharisees. See note on 3.7; see also 22.15, 34, 41. The reaction of the crowds is distinguished from that of the religious leaders (see note on 4.25; but cf. 27.25).

  21.46 Prophet. See v. 11.

  MATTHEW 22

  The Parable of the Wedding Banquet

  1Once more Jesus spoke to them in parables, saying: 2“The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. 3He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. 4Again he sent other slaves, saying, ‘Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.’ 5But they made light of it and went away, one to his farm, another to his business, 6while the rest seized his slaves, mistreated them, and killed them. 7The king was enraged. He sent his troops, destroyed those murderers, and burned their city. 8Then he said to his slaves, ‘The wedding is ready, but those invited were not worthy. 9Go therefore into the main streets, and invite everyone you find to the wedding banquet.’ 10Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests.

  11“But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, 12and he said to him, ‘Friend, how did you get in here without a wedding robe?’ And he was speechless. 13Then the king said to the attendants, ‘Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.’ 14For many are called, but few are chosen.”

  The Question about Paying Taxes

  15Then the Pharisees went and plotted to entrap him in what he said. 16So they sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are sincere, and teach the way of God in accordance with truth, and show deference to no one; for you do not regard people with partiality. 17Tell us, then, what you think. Is it lawful to pay taxes to the emperor, or not?” 18But Jesus, aware of their malice, said, “Why are you putting me to the test, you hypocrites? 19Show me the coin used for the tax.” And they brought him a denarius. 20Then he said to the
m, “Whose head is this, and whose title?” 21They answered, “The emperor’s.” Then he said to them, “Give therefore to the emperor the things that are the emperor’s, and to God the things that are God’s.” 22When they heard this, they were amazed; and they left him and went away.

  The Question about the Resurrection

  23The same day some Sadducees came to him, saying there is no resurrection;a and they asked him a question, saying, 24“Teacher, Moses said, ‘If a man dies childless, his brother shall marry the widow, and raise up children for his brother.’ 25Now there were seven brothers among us; the first married, and died childless, leaving the widow to his brother. 26The second did the same, so also the third, down to the seventh. 27Last of all, the woman herself died. 28In the resurrection, then, whose wife of the seven will she be? For all of them had married her.”

  29Jesus answered them, “You are wrong, because you know neither the scriptures nor the power of God. 30For in the resurrection they neither marry nor are given in marriage, but are like angelsb in heaven. 31And as for the resurrection of the dead, have you not read what was said to you by God, 32‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is God not of the dead, but of the living.” 33And when the crowd heard it, they were astounded at his teaching.

  The Greatest Commandment

  34When the Pharisees heard that he had silenced the Sadducees, they gathered together, 35and one of them, a lawyer, asked him a question to test him. 36“Teacher, which commandment in the law is the greatest?” 37He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ 38This is the greatest and first commandment. 39And a second is like it: ‘You shall love your neighbor as yourself.’ 40On these two commandments hang all the law and the prophets.”

  The Question about David’s Son

  41Now while the Pharisees were gathered together, Jesus asked them this question: 42“What do you think of the Messiah?c Whose son is he?” They said to him, “The son of David.” 43He said to them, “How is it then that David by the Spiritd calls him Lord, saying,

  44‘The Lord said to my Lord,

  “Sit at my right hand,

  until I put your enemies under your feet” ’?

  45If David thus calls him Lord, how can he be his son?” 46No one was able to give him an answer, nor from that day did anyone dare to ask him any more questions.

  next chapter

  * * *

  a Other ancient authorities read who say that there is no resurrection

  b Other ancient authorities add of God

  c Or Christ

  d Gk in spirit

  22.1–10 Cf. Lk 14.16–24. See also Gospel of Thomas 64. The third allegorical parable repeats many aspects of the second.

  22.2 Kingdom of heaven. See note on 4.17. May be compared. See note on 13.24. King. See note on 18.23. Wedding banquet. See note on 8.11.

  22.3 Slaves, probably Israelite prophets (see note on 21.35). Those…invited, the Israelites.

  22.4 Other slaves, probably apostles or prophets in the churches (see note on 21.36).

  22.6 On the persecution and martyrdom of Israelite prophets and apostles in the churches, see 10.16–23; 21.35–36; 23.29–35.

  22.7 The graphic description of the punishment (cf. 21.41) seems to be a reference to the destruction of Jerusalem by Titus in 70 CE.

  22.10 Both good and bad are within the author’s communities (see note on 13.41), leading to the comments in vv. 11–14.

  22.11–14 A fourth allegorical parable, added by the author to the preceding one.

  22.11 A wedding robe would not be expected of someone summoned off the streets (vv. 9–10); it may symbolize a new way of life; see Rom 13.14; Gal 3.27–28; Col 3.11–12; Gospel of Thomas 37.

  22.12 Friend, intended sarcastically (see 20.13; 26.50).

  22.13 Weeping and gnashing of teeth. See note on 8.12.

  22.14 The final words of the parable serve as a warning against self-righteous arrogance among God’s new people (see also 7.13–14; Rom 11.13–24; 2 Esd 8.3, 41;9.15; Gospel of Thomas 23).

  22.15–46 Three more attempts by the Jerusalem authorities to entrap Jesus intensify the conflict.

  22.15–22 Cf. Mk 12.13–17; Lk 20.20–26.

  22.15 Pharisees. See note on 3.7. On the plot of the Pharisees to entrap, see 12.14; 16.1; 19.3; 22.35.

  22.16 Herodians, probably the supporters of Herod Antipas (see 14.1) or the Herodian dynasty (see note on 2.1). The group is mentioned nowhere outside the Gospels (see also Mk 3.6; 12.13). Teacher. The opening words are insincere flattery. Do not regard…with partiality, do not show favoritism, especially toward people of high social status (see, e.g., Jas 2.1–9; cf. Mt 23.5–7).

  22.17 Since census taxes were demanded by the Romans and despised by the Israelites, the trap (v. 15) was to force Jesus to make a statement that was either treasonous (to Rome) or offensive (to Israelites).

  22.18 Hypocrites. See note on 15.7.

  22.19–20 A silver denarius, the amount of the temple tax in Jesus’ day (not the author’s; cf. note on 17.24), bore an image of the emperor’s head (see Ex 20.4; Deut 5.8) and, if recent, presumably had the title “TIBERIUS CAESAR, SON OF THE DIVINE AUGUSTUS, AUGUSTUS.”

  22.21 Jesus as portrayed here appears to support the state (see also 17.24–27; Rom 13.1–7; 1 Pet 2.13–17), but his lifestyle (e.g., 10.9–15) and the political implications of his religious, social, and economic teachings in the Gospel (e.g., 2.2; 4.17) were revolutionary and he was crucified by the Romans.

  22.23–33 Cf. Mk 12.18–27; Lk 20.27–39.

  22.23 Sadducees (see note on 3.7) did not believe in the resurrection because it is not attested in the Pentateuch, their textual authority (see Acts 23.8); but cf. note on 22.32.

  22.24 Moses, the presumed author of the Pentateuch (see note on 8.4). The quotation derives from Deut 25.5–6. The purpose of this legislation (levirate law) was to preserve the deceased male’s family line and name (see Gen 38.8; Ruth 4.10).

  22.25, 28 Seven. Cf. Tob 3.8, 15; 7.11; note on 12.45.

  22.30 Angels, immortal beings who neither marry nor procreate (see 1 Cor 15.42–44); cf. note on 13.39.

  22.31 Have you not read. See note on 12.3.

  22.32 The quotation is from Ex 3.6. The present tense (I am) is here taken to imply that the deceased patriarchs were still living, i.e., resurrected. Evidence for the doctrine of resurrection is thus found in the Pentateuch (see note on 22.23).

  22.34–40 Cf. Mk 12.28–31; Lk 10.25–28.

  22.35 Lawyer, one learned in Mosaic law. To test. See note on 22.15.

  22.37 Deut 6.5; this text was central to Israelite liturgy and life.

  22.39 Lev 19.18; also cited in Mt 19.19. On Lev 19.17–19, see note on 18.15–20; Didache 1.2.

  22.40 The law and the prophets. See note on 5.17. Two. See note on 4.18–22.

  22.41–46 Cf. Mk 12.35–37; Lk 20.41–44. A fourth and final question is posed by Jesus (see note on 22.15–46).

  22.42 The Messiah. See note on 1.1. The Son of David. See notes on 1.1; 9.27; see also Isa 11.1–9; Jer 23.5; 33.15; Jn 7.41–42; Acts 2.29–36; 13.22–23; Rom 1.3–4.

  22.43 By the Spirit. It was assumed that David, the presumed author of Psalms, spoke under inspiration and thus prophetically (see Acts 2.30–31; 4.25).

  22.44 Ps 110.1; see also Ps 8.6b. The Lord, here God. My Lord, originally the Israelite king, here understood to be the promised Messiah (see note on 7.21). At the right hand was a position of power (see 20.21; 25.33; 26.64).

  22.45 Fathers never address their sons as “lord,” but only sons their fathers or inferiors their superiors. Since the author actually stresses Jesus’ Davidic sonship elsewhere (see 1.1, 6, 17; note on 9.27), this saying probably suggests that Son of God, Son of Man, and Lord are more accurate titles.

  MATTHEW 23

  Jesus Denounces Scribes and Pharisees

  1Then Jesus said to the crowds and to his disciples
, 2“The scribes and the Pharisees sit on Moses’ seat; 3therefore, do whatever they teach you and follow it; but do not do as they do, for they do not practice what they teach. 4They tie up heavy burdens, hard to bear,a and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them. 5They do all their deeds to be seen by others; for they make their phylacteries broad and their fringes long. 6They love to have the place of honor at banquets and the best seats in the synagogues, 7and to be greeted with respect in the marketplaces, and to have people call them rabbi. 8But you are not to be called rabbi, for you have one teacher, and you are all students.b 9And call no one your father on earth, for you have one Father—the one in heaven. 10Nor are you to be called instructors, for you have one instructor, the Messiah.c 11The greatest among you will be your servant. 12All who exalt themselves will be humbled, and all who humble themselves will be exalted.

  13“But woe to you, scribes and Pharisees, hypocrites! For you lock people out of the kingdom of heaven. For you do not go in yourselves, and when others are going in, you stop them.d 15Woe to you, scribes and Pharisees, hypocrites! For you cross sea and land to make a single convert, and you make the new convert twice as much a child of helle as yourselves.

  16“Woe to you, blind guides, who say, ‘Whoever swears by the sanctuary is bound by nothing, but whoever swears by the gold of the sanctuary is bound by the oath.’ 17You blind fools! For which is greater, the gold or the sanctuary that has made the gold sacred? 18And you say, ‘Whoever swears by the altar is bound by nothing, but whoever swears by the gift that is on the altar is bound by the oath.’ 19How blind you are! For which is greater, the gift or the altar that makes the gift sacred? 20So whoever swears by the altar, swears by it and by everything on it; 21and whoever swears by the sanctuary, swears by it and by the one who dwells in it; 22and whoever swears by heaven, swears by the throne of God and by the one who is seated upon it.