v1: Jesus draws near to Jerusalem, the place where He is to die, 20.18-19. He brings particular challenges to the Jewish people.

v2-3: There seems to have been a prior arrangement for the donkey, as there is later with the upper room. We do not have to imagine miracles at every turn.

v4-5: Again, Matthew notes the fulfilment of scripture in Jesus. "See, your king comes to you," and Jerusalem should "rejoice greatly" (Zech 9.9), and invite Him to save them (ie: Hosanna). Christ is "your king," the son of David, but rejected by the people, as in 1 Sam 8.7.

v6-8: Matthew describes the scene, as the crowd welcome Jesus, spreading cloaks and branches on the road, an equivalent of a 'red carpet.'

v9-11: All the city is moved, disturbed by the welcome given to Jesus, yet there is no great turning back to God, nor acceptance of their Messiah. His public coming follows His private coming (John 7.10), and is pictured in Joseph (Gen 42.8; 45.4); and looks forward to a later fulfilment, 1 Thess 4.17; Rev 1.7.

In His final few days in Jerusalem, He inspires fervent praise and bitter opposition, but not indifference. Will we see more such polarisation if our lives were more Christ-like.

The extracts from Ps 118 would soon be chanted throughout Jerusalem, as part of the Passover celebrations. This Psalm, the final part of the Hallel.

v12-13: The money changers misuse the temple, they are cheats and thieves, not pray-ers. Here is Jesus, with divine authority, turning people out of His house.

v14-15: Jesus does not just cleanse the temple, He brings in good things, of healing and praise. When we get rid of bad things, we must replace them with good, see Luke 11.24-26.

Matthew links the second visit of Jesus to cleanse the temple with the shouting out of the children. Here is Christ’s scourge against injustice alongside compassion for children, a huge challenge to the religious culture of the day.

v16: The priests and scribes are indignant that Jesus is referred to as "Son of David." The common people more quickly recognise who Jesus is.

See also Luke 19.39-40 where the priests and scribes grumble and criticise while others praise and rejoice.  Jesus uses the Septuagint translation of Ps 8.2, which refers to the children’s praise, rather than their strength. Either way, the pride of adults is humbled.

v17: Bethany, where Mary and Martha live, where presumably Jesus stays.

v18-20: The fig tree, picturing Israel, but cursed because it provided no fruit. Fruit and leaves grow together on a fig tree. Fruitless Israel is about to be made desolate.

v21: The power of prayer is the power of Jesus, Eph 1.19; 3.20. Jesus insists that His followers can do similar.

v22: Prayer grows out of faith; we must believe that God can do what we ask. But prayer is not magic, and must be consistent with godly desires.

v23: The confrontations continue through chapter 22; with parables against Israel, dealing with trick questions from Jewish leaders. Yet all of this is a challenge to the Jewish people to turn back to God.

v24-27: Jesus' response, although cryptic, is crystal-clear, yet many refuse to accept His authority.

v28-32: The parable of the two sons, powerfully teaching that actions, not words, are the proof of real faith, see Ezek 33.12-16.

Jesus addresses the parable to the Pharisees and scribes, who are "they" in v31. They are illustrated by the first son. In contrast, Luke 15.25-32 speaks of the older son who refuses to welcome back his younger brother.

Tax collectors and prostitutes are represented by the second son; they are despised by the religious leaders, but they are the ones who repent, and enter the kingdom of God before the religious leaders.

The language used here supports the obvious meaning; the first son speaks curtly, whilst the second son is much more polite.

v33-34: In the parable, God has done everything necessary, and now He expects fruit. As in v19, the primary application is to Israel.

Matthew refers to a common arrangement where the tenant farmers gave to the landowner a certain amount of produce, whether or not the yield was good. Thus the tenants were encouraged to produce a good crop, leaving themselves more income.

v35-37: The history of Israel; "Was there ever a prophet your fathers did not persecute?" (Acts 7.52). The landowner sent a series of servants, each greater than the previous one. ("More" in v36 should be 'greater.')

v38-39: See Heb 9.16-17; inheritance at a men's death.

v40: Jesus addresses His question to the crowd.

v41-43: The crowd answer, unaware of the significance of their words, and the condemnation they are under. The kingdom of God will be taken away from Israel, and this means blessing for the Gentiles, Rom 11.12.

v44: "This stone," Jesus Christ the chief cornerstone; at His Name multitudes stand or fall; faith in Him is the essential thing.

We fall on Him that we might stand; we have no confidence in ourselves, for our confidence is in Him.

v45-46: The chief priests and Pharisees realise they are the subject of Jesus' words, but they will not admit their unbelief and bad attitudes.

Alfred Edersheim comments on the chief priests and elders that they put aside ‘not only considerations of truth and of conscience, but to violate al)most every fundamental principle of their own judicial administration.’ (The Temple, its Ministry and Services