Mateo 21

VBL · Chapter 21/28

1Entonces Jesús y sus discípulos fueron a Jerusalén. Cuando se acercaban, llegaron a la aldea de Betfagé sobre el Monte de los Olivos. Entonces Jesús envió a dos discípulos para que se adelantaran,

2y les dijo: “Vayan a la aldea. Apenas lleguen, encontrarán allí un asno amarrado junto a un pollino Desamárrenlos y tráiganmelos.

3Si alguien les pregunta qué hacen, solo díganle: ‘El Señor los necesita’, y ellos los enviarán de inmediato”.

4Esto cumplía lo que el profeta dijo:

5“Di a la hija de Sión: ‘Mira, tu rey viene hacia ti. Es humilde, y monta un asno y un pollino la cría de un asno’”.

6Los discípulos fueron e hicieron lo que Jesús les había dicho.

7Trajeron el asno y el pollino. Colocaron sus mantos sobre ellos y Jesús se sentó encima.

8Muchas personas que estaban entre la multitud extendían sus mantos en el camino, mientras que otros cortaban ramas de los árboles y las colocaban en el camino.

9Las multitudes que iban delante de él y las que lo seguían gritaban: “¡Hosanna al hijo de David! ¡Bendito es el que viene en el nombre del Señor! ¡Hosanna en las alturas!”

10Cuando Jesús llegó a Jerusalén, toda la ciudad estaba alborotada. “¿Quién es este?” preguntaban.

11“Este es Jesús, el profeta de Nazaret, en Galilea”, respondieron las multitudes.

12Jesús entró al Templo, y sacó de allí a todas las personas que estaban comprando y vendiendo. Volteó las mesas de los cambistas y las sillas de los vendedores de palomas.

13Entonces les dijo: “La Escritura dice: ‘Mi casa será llamada casa de oración’, pero ustedes la han convertido en una guarida de ladrones”.

14Los ciegos y los paralíticos venían a Jesús al Templo, y él los sanaba.

15Pero cuando el jefe de los sacerdotes y los maestros religiosos vieron los milagros asombrosos que él hacía, y a los niños que gritaban en el Templo, “Hosanna al hijo de David”, se sintieron ofendidos.

16“Sí”, respondió Jesús. “¿Acaso no han leído que la Escritura dice ‘Preparaste a los niños y a los bebés para ofrecerte alabanza perfecta’”?

17Y dejándolos allí, se fue entonces a las afueras de la ciudad para quedarse en Betania.

18A la mañana siguiente, mientras caminaba de regreso a la ciudad, Jesús sintió hambre.

19Entonces vio una higuera junto al camino, y se dirigió hacia ella pero no encontró ningún fruto, sino solamente hojas.

20Los discípulos se asombraron al ver esto. “¿Cómo pudo marchitarse la higuera así de repente?” preguntaban.

21“Les digo la verdad”, respondió Jesús, “Si ustedes realmente creen en Dios, y no dudan de él, no solo podrían hacer lo que acaba de suceder con la higuera, sino mucho más. Si ustedes dijeran a esta montaña, ‘levántate y lánzate al mar’, ¡así sucedería!

22Ustedes recibirán todo lo que pidan en oración, siempre que crean en Dios”.

23Entonces Jesús entró al Templo. Los jefes de los sacerdotes y los ancianos del pueblo vinieron a él mientras enseñaba y le preguntaron, “¿Con qué autoridad haces estas cosas? ¿Quién te dio esta autoridad?”

24“Yo también les haré una pregunta”, respondió Jesús. “Si me responden, yo les diré con qué autoridad hago estas cosas.

25¿Con qué autoridad bautizaba Juan? ¿Acaso su autoridad venía del cielo, o de los hombres?”

26Pero si decimos que venía de los hombres, entonces la multitud se podrá en contra de nosotros, porque todos ellos consideran a Juan como un profeta”.

27Entonces le respondieron a Jesús: “No sabemos”.

28“Pero ¿qué piensan de esta ilustración? Había una vez un hombre que tenía dos hijos. Entonces fue donde el primer hijo y le dijo: ‘Hijo, ve y trabaja en la viña hoy’,

29Y el hijo le respondió, ‘No iré’, pero después se arrepintió de lo que dijo y fue.

30Luego el hombre fue donde el segundo hijo y le dijo lo mismo. Y él le dijo: ‘Iré’, pero no lo hizo.

31¿Cuál de los dos hijos hizo lo que su padre quería?”

32“Juan vino para mostrarles a ustedes la manera correcta de vivir con Dios, y ustedes no creyeron en él, pero los recaudadores de impuestos y las prostitutas creyeron en él. Después, cuando vieron lo que sucedió, ustedes tampoco se arrepintieron ni creyeron en él.

33“Esta es otra ilustración: había una vez un hombre, un terrateniente, que plantó una viña. Puso una cerca alrededor de ella, hizo un lagar y construyó una torre de vigilancia. La alquiló a unos granjeros, y luego se fue a otro país.

34Cuando llegó el tiempo de la cosecha, el hombre envió a sus siervos donde los granjeros para recoger el fruto que le pertenecía.

35Pero los granjeros atacaron a sus siervos. Golpearon a uno, mataron a otro y a otro también lo apedrearon.

36Entonces el terrateniente envió más siervos, pero los granjeros hicieron lo mismo con ellos.

37Entonces el terrateniente envió a su hijo. ‘A mi hijo lo respetarán’, pensó para sí.

38Pero los granjeros, cuando vieron al hijo, se dijeron unos a otros, ‘¡Aquí viene el heredero! ¡Vamos! ¡Matémoslo para quedarnos con su herencia!’

39Lo agarraron, lo sacaron de la viña y lo mataron.

40Entonces, cuando el dueño de la viña regrese, ¿qué hará con esos granjeros?”

41Entonces los jefes de los sacerdotes le dijeron a Jesús: “Mandará a matar a esos hombres malvados de la manera más atroz, y alquilará la viña a otros granjeros que de seguro sí le darán su fruto en tiempo de la cosecha”.

42“¿Acaso no han leído las Escrituras?” les preguntó Jesús. “‘La piedra que rechazaron los constructores se ha convertido en la piedra angular. El Señor ha hecho esto, y es maravilloso ante nuestros ojos’.

43Por eso les digo que a ustedes se les quitará el reino de Dios. Será entregado a un pueblo que producirá el fruto apropiado.

44Cualquiera que tropiece con esta piedra, será destruido, pero esta aplastará por completo a quien le caiga encima”.

45Cuando los jefes de los sacerdotes y los fariseos escucharon sus ilustraciones, se dieron cuenta de que Jesús estaba hablando de ellos.

46Querían arrestarlo, pero tenían miedo de lo que el pueblo pudiera hacer porque la gente creía que él era un profeta.

📖 Chapter study

Summary

Jesus enters Jerusalem riding on a young donkey, hailed by the crowd, drives the merchants out of the temple, curses a fruitless fig tree, and confronts the religious leaders with the parable of the wicked tenants.

Explanation

Jesus's entry into Jerusalem on a young donkey fulfills a prophecy of Zechariah about a gentle king coming to the city, in contrast to the image of conquerors arriving on war horses. The expulsion of the merchants from the temple was a symbolic prophetic act, denouncing that the court set aside for the prayer of the Gentiles had become a place of commerce and financial exploitation. The fruitless fig tree, despite having leaves (a misleading sign of productivity), functions as a symbol of outward religiosity without real fruit, a direct criticism of the religious leadership of the time. The parable of the tenants who kill the servants and the vineyard owner's son directly foreshadows the rejection and death of Jesus at the hands of Israel's own religious leaders.

Fun facts

  • 'Hosanna' is a Hebrew word that originally meant a cry for help ('save, I pray'), but by Jesus's time it was already used as a festive shout of praise, especially during the Feast of Tabernacles.
  • The leaves on the fig tree out of season drew attention because, in that region, leaves usually appeared together with the first fruit — a fig tree with leaves alone deceptively signaled a productive tree that in fact was not.

Verse-by-verse explanation

  1. Mateo 21:1Bethphage and the Mount of Olives lay very close to Jerusalem, on the eastern side of the city — the starting point of the triumphal entry Jesus is about to make.
  2. Mateo 21:2Asking for a donkey and a colt together reflects the custom of the time of letting the young animal stay with its mother, especially if the adult animal had never been ridden before.
  3. Mateo 21:3The instruction to say that ‘the Lord hath need of them’ suggests an arrangement already made with the owner of the animals, or an authority Jesus expected to be recognized without resistance.
  4. Mateo 21:4Introduces another fulfillment-of-prophecy formula, typical of Matthew, setting up the quote from Zechariah that appears in the next verse.
  5. Mateo 21:5Entering riding on a donkey — and not a horse, the war animal of armies — was a public sign that this king was arriving in peace, not to conquer by force. The quote comes from the prophet Zechariah, and the detail of two animals reflects a common Hebrew way of repeating the same idea with different words within the same prophecy.
  6. Mateo 21:6The disciples follow the instruction exactly as given, without question — a pattern of simple obedience that comes up repeatedly in the preparations for important events in the Gospel.
  7. Mateo 21:7Placing their own cloaks over the animals, in the absence of a formal saddle, was an improvised but available way to prepare a mount for a solemn entrance.
  8. Mateo 21:8Spreading garments and branches on the road were gestures of honor reserved for kings and figures of great importance — a direct parallel to Old Testament accounts of the acclamation of new kings.
  9. Mateo 21:9‘Hosanna’ comes from Hebrew and literally means ‘save, please’ — a cry of appeal that, over time, also became a word of acclamation, similar to the way we shout ‘hooray!’ today in a sense that’s no longer a literal request. The crowd is using it as both a cry for help and a royal greeting at the same time.
  10. Mateo 21:10‘All the city was moved’ suggests a widespread reaction throughout Jerusalem, not limited to the crowd already following Jesus — the entry drew attention even from those who didn’t know who He was.
  11. Mateo 21:11The crowd’s answer, calling Jesus a ‘prophet,’ is more cautious than the shouts of ‘Son of David’ in verse 9 — suggesting differing opinions within the city itself about who He really was.
  12. Mateo 21:12The money changers exchanged Roman coins, bearing the emperor’s image, for currency accepted to pay the temple tax, and also sold the animals required for sacrifices — a necessary service for those coming from far away. The problem is that it had become a profitable business inside the one part of the temple open to non-Jews, and it’s this use of the sacred space as a marketplace that Jesus confronts.
  13. Mateo 21:13The quote combines Isaiah, about the house of prayer, with Jeremiah, about the den of thieves — Jesus uses two prophetic texts to justify the act of driving out the sellers from the temple.
  14. Mateo 21:14Healing the blind and the lame right inside the temple, immediately after driving out the merchants, contrasts the commercial activity Jesus rejected with the kind of activity He considered appropriate for that space.
  15. Mateo 21:15The religious leaders’ indignation focuses both on the miracles and on the children shouting the same messianic title used at the triumphal entry — to them, this ongoing acclamation was cause for alarm, not celebration.
  16. Mateo 21:16Jesus answers by quoting a psalm that speaks of praise coming even from little children — defending the acclamation the religious leaders wanted silenced as something already foretold in Scripture.
  17. Mateo 21:17Bethany was just a few miles from Jerusalem, and it was where Jesus had close friends, including Lazarus, Martha, and Mary — a safe place to spend the night during this tense week in the capital.
  18. Mateo 21:18Jesus’ hunger as He returns to the city in the morning sets up the episode of the fig tree that follows right after, linking an ordinary physical detail to a larger symbolic sign.
  19. Mateo 21:19The text notes it wasn’t yet the season for figs, which puzzles many readers as to why Jesus would expect fruit there. Fig trees in the region usually bring edible buds along with their first leaves, before the main harvest — a tree full of leaves with no sign of those buds was, in practice, a tree that wasn’t going to bear fruit that year.
  20. Mateo 21:20The disciples’ astonished reaction, focused on the physical aspect of the miracle, how quickly the tree withered, sets up the teaching on faith Jesus gives in response, going beyond mere curiosity about the tree.
  21. Mateo 21:21Jesus uses the episode of the fig tree to teach about faith without doubt, going to the extreme of mentioning moving a mountain into the sea — an image of physical impossibility used to illustrate the reach of genuine faith.
  22. Mateo 21:22Directly links the doubt-free faith mentioned in the previous verse to the effectiveness of prayer — a broad promise that other New Testament texts balance with the idea of asking according to God’s will.
  23. Mateo 21:23Teaching in the temple without the formal credentials of a recognized rabbi bothered the religious authorities, who directly challenge the source of Jesus’ authority to act that way.
  24. Mateo 21:24Jesus answers the challenge with a counter-question, a common tactic among teachers of the time in public debates — His answer depends on the answer the leaders give first.
  25. Mateo 21:25The question about the origin of John’s baptism puts the leaders in a calculated dilemma: acknowledging divine authority in John would mean admitting they should have already believed him.
  26. Mateo 21:26The other side of the dilemma is just as risky: denying that John had divine authority would put them in direct conflict with popular opinion, which saw John as a genuine prophet.
  27. Mateo 21:27The leaders’ refusal to answer, out of fear of both alternatives, lets Jesus also refuse to answer their original question about His own authority.
  28. Mateo 21:28Introduces the parable of the two sons, told specifically for the same religious leaders who had just tried to corner Jesus with the question about authority.
  29. Mateo 21:29The first son initially refuses but changes his mind and obeys in practice — an image of genuine repentance shown through action, even after an initial wrong answer.
  30. Mateo 21:30The second son agrees verbally right away but doesn’t follow through — an image of the appearance of obedience with no real substance behind it.
  31. Mateo 21:31Jesus’ answer is shocking to the religious leaders: tax collectors and prostitutes, socially despised, are compared to the first son, who did the father’s will despite his initial refusal.
  32. Mateo 21:32Jesus links the parable directly to the real situation: tax collectors and prostitutes accepted John the Baptist’s message, while the religious leaders, who seemed closer to God, rejected the same message.
  33. Mateo 21:33It was common, at the time, for an absentee owner to lease his land to local farmers, who tended the vineyard and handed over part of the harvest as payment. The hedge, the winepress, and the watchtower were normal investments for someone preparing a vineyard to produce for many years.
  34. Mateo 21:34Sending servants to collect the fruit was normal practice among landowners who leased land to local farmers, who owed part of the harvest as payment for the use of the vineyard.
  35. Mateo 21:35The escalating violence against the servants sent — beating, killing, stoning — describes a calculated rebellion by the tenants against the landowner’s legitimate authority.
  36. Mateo 21:36The owner responds to the violence by sending even more servants, instead of retaliating immediately — a pattern of patience that continues right up to the point of final decision in the next verse.
  37. Mateo 21:37Sending his own son last is a risky escalation based on the expectation that the tenants would respect that family relationship more than they had respected the earlier servants.
  38. Mateo 21:38The tenants’ plan reveals their true intention from the start: it wasn’t just about resisting payment, but seizing illegitimate possession of the vineyard itself, eliminating whoever had a legitimate claim to it.
  39. Mateo 21:39Killing the son ‘outside the vineyard’ may echo Jesus’ own fate, crucified outside the walls of Jerusalem — a detail that reinforces reading the parable as a prediction of the rejection He Himself would suffer.
  40. Mateo 21:40Jesus asks the question directly to the very religious leaders listening to Him, leading them to pronounce the verdict on the parable themselves before realizing they were talking about themselves.
  41. Mateo 21:41The leaders respond with a harsh judgment, not yet realizing they were describing the very fate awaiting them for rejecting the son in the parable.
  42. Mateo 21:42The ‘head of the corner’ was the most important stone in an ancient building, placed at the corner of the foundation to align and support the two walls that met there, and it had to be cut with near-perfect precision. Jesus quotes a well-known psalm to say that something discarded by the builders turned out to be exactly that essential piece of the structure.
  43. Mateo 21:43Jesus applies the parable’s conclusion directly: responsibility for the kingdom would pass to another group, a community capable of producing the fruit the current religious leaders weren’t producing.
  44. Mateo 21:44The image of the stone that shatters whoever falls on it, and crushes whoever it falls on, describes two kinds of judgment: stumbling through initial rejection, or being completely destroyed by the final judgment.
  45. Mateo 21:45The religious leaders themselves understand, without Jesus needing to say it directly, that the parable of the wicked tenants was about them.
  46. Mateo 21:46Fear of the crowd’s reaction, who saw Jesus as a prophet, prevents an immediate arrest — the same kind of political calculation that had already protected John the Baptist for a while before his own arrest.

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