TRV
“Cleansing the Temple”· Matthew 21:12–17
Translation
King James Version
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,
KJV (with Strong's)
Complete Jewish Bible
But when the head cohanim and Torah-teachers saw the wonderful things he was doing, and the children crying out in the Temple, "Please deliver us!" to the Son of David, they were furious.
Berean Standard Bible
But the chief priests and scribes were indignant when they saw the wonders He performed and the children shouting in the temple courts, “Hosanna to the Son of David!”
American Standard Version
But when the chief priests and the scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the son of David; they were moved with indignation,
World English Bible Messianic
But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, “Hoshia'na to the son of David!” they were indignant,
Geneva Bible (1599)
But when the chiefe priestes and Scribes sawe the marueiles that hee did, and the children crying in the Temple, and saying, Hosanna to the Sonne of Dauid, they disdained,
Young's Literal Translation
and the chief priests and the scribes having seen the wonderful things that he did, and the children crying in the temple, and saying, `Hosanna to the Son of David,' were much displeased;
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Historical interpretation
Six Centuries of Reception
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But (we hold the contrary): for Christ, by "accepting praise out of the mouth of babes and sucklings," has declared that neither childhood nor infancy is without sensibility, -the former of which states, when meeting Him with approving shouts, proved its ability to offer Him testimony; while the other, by being slaughtered, for His sake of course, knew what violence meant.
But see the baseness of the Jews. He had wrought so many miracles, and never were they thus amazed at Him; but when they saw a multitude running together, then they marvel. "For all the city was moved, saying, Who is this? But the multitudes said, This is Jesus the prophet of Nazareth of Galilee." And when they thought they were saying something great, even then were their thoughts earthly, and low, and dragging on the ground.
(Hom. lxvii.) Which aggravates the fault of the Jews, who after He had done the same thing twice, yet persisted in their hardness.
But not even thus were the Chief Priests convinced, but at His miracles and the shouts of the children they had indignation.
This was at once a type of the Gentiles, and no small comfort to the Apostles; for that they might not be perplexed, contriving how having no education for the purpose they should preach the Gospel, these children going before them did away that fear; for He who made these to sing His praises, shall give speech to those. This miracle also shows that Christ was the Framer of nature; seeing the children spoke things full of meaning, and agreeing with the Prophets, whereas the men uttered things meaningless, and full of frenzy.
When Jesus entered with the multitudes, the whole city of Jerusalem was moved, wondering at the crowds, and not knowing the power.
While others were in doubt or enquiring, the worthless multitude confessed Him; But the people said, This is Jesus the Prophet from Nazareth in Galilee. (Ps. 24:8.) They begin with the lesser that they may come to the greater. They hail Him as that Prophet whom Moses had said should come like to himself, (Deut. 15:18.) which is rightly written in Greek with the testimony of the article, (ὁ προφήτες.) From Nazareth of Galilee, for there He had been brought up, that the flower of the field might be nourished with the flower of all excellencies.
And he cast out all them that sold and bought. It should be known that in obedience to the Law, in the Temple of the Lord venerated throughout the whole world, and resorted to by Jews out of every quarter, innumerable victims were sacrificed, especially on festival days, bulls, rams, goats; the poor offering young pigeons and turtle-doves, that they might not omit all sacrifice. But it would happen that those who came from a distance would have no victim. The Priests therefore contrived a plan for making a gain out of the people, selling to such as had no victim the animals which they had need of for sacrifice, and themselves receiving them back again as soon as sold. But this fraudulent practice was often defeated by the poverty of the visitors, who lacking means had neither victims, nor whence to purchase them. They therefore appointed bankers who might lend to them under a bond. But because the Law forbade usury, and money lent without interest was profitless, besides sometimes a loss of the principal, they bethought themselves of another scheme; instead of bankers they appointed 'collybistæa,' a word for which the Latin has no equivalent. Sweetmeats and other trifling presents they called 'collyba,' such, for example, as parched pulse, raisins, and apples of divers sorts. As then they could not take usury, they accepted, the value in kind, taking things that ore bought with money, as if this was not what Ezekiel preached of, saying, Ye shall not receive usury nor increase. (Ezek. 18:17.) This kind of traffic, or cheating rather, the Lord seeing in His Father's house, and moved thereat with spiritual zeal, cast out of the Temple this great multitude of men.
For he is indeed a thief, and turns the temple of God into a den of thieves, who makes a gain of his religion. Among all the miracles wrought by our Lord, this seems to me the most wonderful, that one man, and He at that time mean to such a degree that He was afterwards crucified, and while the Scribes and Pharisees were exasperated against Him seeing their gains thus cut off, was able by the blows of one scourge to cast out so great a multitude. Surely a flame and starry ray darted from his eyes, and the majesty of the Godhead was radiant in his countenance.
But, according to the plain sense; the doves were not in seats, but in cages; unless indeed the sellers of the doves were sitting in seats, but that were absurd, for the seat denotes the dignity of the teacher, which is brought down to nothing when it is mixed with covetousness. Mark also, that through the avarice of the Priests, the altars of God are called tables of money-changers. What we have spoken of Churches let each man understand of himself, for the Apostle says, Ye are the temple of God (2 Cor. 6:16.) Let there not be therefore in the abode of your breast the spirit of bargaining, nor the desire of gifts, lest Jesus, entering in anger and sternness, should purify His temple not without scourging, that from a den of thieves He should make it a house of prayers.
For had He not overthrown the tables of the money-changers and the seats of them that sold doves, the blind and the lame would not have deserved that their wonted sight and power of motion should be restored to them in the temple.
For, not daring to lay hands on Him, the Priests defame his works, and the testimony of the children who cried, Hosanna to the Son of David, blessed is he that cometh in the name of the Lord, as though this might be said to none but to the Son of God only. Let then Bishops and all holy men take heed how they suffer these things to be said to them, if this is charged as a fault in Him who is truly Lord to whom this was said, because the faith of the believers was not yet confirmed.
But the answer of Christ was cautions. He spake not what the Scribes would fain have heard, The children do well that they bear witness to me; nor on the other hand, They do what is wrong, they are but children, you ought to be indulgent to their tender years. But He brings a quotation from the eighth Psalm, that though the Lord were silent, the testimony of Scripture might defend the words of the children (Ps. 8:2) as it follows, But Jesus said unto them, Yea, have ye never read, &c.
(Verse 15) But when the chief priests and scribes saw the wonderful things that he did, and the children crying out in the temple and saying, 'Hosanna to the Son of David', they were indignant and said to him, 'Do you hear what these are saying?' Many believe that the raising of Lazarus is the greatest sign, that the blind man received sight from birth, that the voice of the Father was heard at the Jordan, and that he showed the glory of the triumphant one when he was transfigured on the mountain. Among all the signs that he performed, it seems more amazing to me that one man, at that time considered despicable and exceedingly lowly to the point of being crucified later, could drive out such a multitude with a whip of cords, overturn tables, break chairs, and do other things that an infinite army would not have done. For a fiery and heavenly radiance shone forth from his eyes, and the majesty of divinity shone upon his face. And though the priests dared not lay hands on him, they nevertheless plotted against him, and they twisted the testimony of the people and children who cried out, 'Hosanna to the son of David,' into a slander: for it is clear that this can only be said of the Son of God alone. Therefore, let the bishops and all holy men see with what danger they allow these things to be said of themselves, if the Lord to whom this was truly said is accused of a crime, since the faith of the believers was not yet solidified.
Those prophesying spoke of Christ who was to come; these speak in praise of the coming of Christ already fulfilled.
With good reason were they moved at sight of a thing so to be wondered at. Man was praised as God, but it was the God that was praised in the man. But, I suppose, that neither they who praised knew what they praised, but the Spirit that suddenly inspired them poured forth the words of truth.
And Jesus entered into the temple of God. This was the part of a good Son to haste to His Father's house, and do Him honour; so you then becoming an imitator of Christ as soon as you enter into any city, first run to the Church. Further, it was the part of a good physician, that having entered to heal the sick city, he should first apply himself to the source of the sickness; for as every thing good cometh out of the temple, so also doth every evil. For when the priesthood is sound, the whole Church flourishes, but if it is corrupt, faith is impaired; and as when you see a tree whose leaves are pale-coloured you know that it is diseased at its root, so when you see an undisciplined people conclude without hesitation that their priesthood is unsound.
For this reason also He overturns the tables of the money-changers, to signify that in the temple of God ought to be no coin save spiritual, such as bears the image of God, not an earthly image. He overturns the seats of those that sold doves, saying by that deed, What make in My temple so many doves for sale, since that one Dove descended of free gift upon the temple of My Body? What the multitude had proclaimed by their shouts, the Lord shows in deeds; whence it follows, And the blind and the lame came to him in the temple, and he healed them.
For as a pillar a little out of the perpendicular, if more weight be laid upon it, is driven to lean still more to one side; so also the heart of man when once turned aside, is only stirred the more with jealousy by seeing or hearing deeds of some righteous man. In this way the Priests were stirred up against Christ, and said, Hearest thou what these say?
As though He had said, Be it so, it is My fault that these cry thus. But is it My fault that so many thousand years before the Prophet foretold that so it should be? But babes and sucklings cannot know or praise any one. Therefore they are called babes, not in age, but in guilelessness of heart; sucklings, because they cried out being moved by their joy at the wonderful things they beheld, as by the sweetness of milk. Miraculous works are called milk, because the beholding of miracles is no toil, but rather excites wonder, and gently invites to the faith. Bread is the doctrine of perfect righteousness, which none can receive but they who have their senses exercised about spiritual things.
That they are healed in the Temple signifies, that men cannot be healed but in the Church, to which is given the power of binding and loosing.
But it is to be noted, that this entry of His into Jerusalem was five days before the passover. For John relates, that six days before the Passover He came to Bethany, and on the morrow sitting on the ass entered Jerusalem. (John 12:1.) In this observe the correspondence between the Old and New Testaments, not only in things but in seasons. For on the tenth day of the first month, the lamb that was to be sacrificed for the passover was to be taken into the house, (Exod. 12:3.) because on the same day of the same month, that is, five days before the passover, the Lord was to enter the city in which He was to suffer.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 21:15 vividly portrays the climactic tension in Jerusalem during Holy Week, juxtaposing the pure, spontaneous worship of children with the hardened, indignant opposition of the religious elite. Following Jesus' authoritative cleansing of the temple and His compassionate acts of healing the blind and lame within its sacred courts, the chief priests and scribes observed these "wonderful things" and heard the children's joyous acclamation of "Hosanna to the Son of David." This public demonstration of Jesus' power and messianic identity, recognized by the most innocent among them, deeply offended the established authorities, revealing their spiritual blindness and the imminent conflict that would lead to the cross.
Context
Literary Context
This verse is situated immediately after Jesus' Triumphal Entry into Jerusalem, where He was hailed as King, and His subsequent cleansing of the temple, an act of divine authority that challenged the corrupt religious system. Directly preceding Matthew 21:15, Matthew 21:14 states that "the blind and the lame came to him in the temple; and he healed them." These miraculous healings are the "wonderful things" that the chief priests and scribes witnessed. The children's praise then serves as a spontaneous, prophetic response to Jesus' actions, further escalating the confrontation with the religious leaders who were already incensed by Jesus' disruption of their commercial interests in the temple. The narrative sets the stage for Jesus' subsequent parables and teachings that directly confront the hypocrisy and unbelief of these leaders.
Historical & Cultural Context
The "chief priests" were primarily Sadducees, members of the aristocratic priestly families who controlled the temple operations and held significant political power, often collaborating with the Roman authorities to maintain their status. The "scribes" were experts in Jewish law, often Pharisees, who interpreted and taught the Torah. Both groups formed the core of the Sanhedrin, the supreme Jewish governing council. The temple in Jerusalem was not merely a place of worship but the economic, social, and political heart of Jewish life. Jesus' actions, therefore, were not just religious but profoundly disruptive to the established order. The children's presence and their uninhibited praise would have been particularly scandalous to the religious elite, as children were generally not considered authoritative or significant voices in public religious discourse, especially in the solemn precincts of the temple. Their spontaneous acclamation of Jesus as "Son of David" was a direct, public challenge to the authority of those who questioned His messianic claims.
Key Themes
Matthew 21:15 contributes significantly to several overarching themes in Matthew's Gospel. Firstly, it highlights the theme of Divine Authority vs. Religious Opposition. Jesus' actions—cleansing the temple and performing miracles—are clear demonstrations of His divine authority, which directly challenges the man-made authority and self-serving interests of the chief priests and scribes. Their "sore displeasure" underscores their rejection of God's chosen Messiah. Secondly, the verse powerfully illustrates Innocent Faith vs. Hardened Hearts. The children, unburdened by religious tradition or political ambition, intuitively recognize and praise Jesus, embodying the kind of simple faith Jesus often commended (e.g., Matthew 18:3). This stands in stark contrast to the spiritual blindness and hardened hearts of the religious leaders, who, despite their knowledge of scripture, fail to discern God's work right before their eyes. This theme is explicitly reinforced in Matthew 21:16, where Jesus quotes Psalm 8:2 in defense of the children's praise. Finally, the children's cry of "Hosanna to the Son of David" is a profound declaration of Messianic Recognition, affirming Jesus' identity as the long-awaited Messiah from the lineage of King David, fulfilling Old Testament prophecies.
Exposition and Analysis
Key Word Analysis
Meaning "the high-priest (literally, of the Jews, typically, Christ); by extension a chief priest." This term refers to the leading members of the priestly aristocracy, often Sadducees, who held significant power and oversaw the temple operations. Their "displeasure" indicates not just annoyance but a profound challenge to their religious and political authority by Jesus' actions.
Meaning "a writer, i.e. (professionally) scribe or secretary." These were the legal experts and interpreters of the Mosaic Law, often associated with the Pharisees. Their presence alongside the chief priests emphasizes the unified opposition of both the religious establishment and the legal scholars against Jesus.
Meaning "wondrous, i.e. (neuter as noun) a miracle." This word specifically refers to the miraculous healings of the blind and lame performed by Jesus in the temple, as mentioned in Matthew 21:14. The term highlights the supernatural nature of Jesus' acts, which should have prompted awe and belief, but instead provoked indignation from the religious leaders.
Meaning "to be greatly afflicted, i.e. (figuratively) indignant." This powerful verb conveys a strong sense of indignation, outrage, or extreme annoyance. It signifies a deep-seated anger and frustration on the part of the chief priests and scribes, stemming from their inability to control Jesus or the public's response to Him, and their rejection of His claims to authority.
Verse Breakdown
"And when the chief priests and scribes saw the wonderful things that he did,"
This clause establishes the catalyst for the religious leaders' reaction. They were eyewitnesses to Jesus' miraculous healings of the blind and lame within the sacred confines of the temple. These "wonderful things" were undeniable demonstrations of divine power and compassion, acts that should have pointed them to Jesus' true identity. However, their observation was not one of wonder or belief, but of critical scrutiny and growing animosity.
"and the children crying in the temple, and saying, Hosanna to the Son of David;"
This part describes the second, equally provocative element: the spontaneous, uninhibited praise of children. Their "crying" (krázō) implies a loud, public acclamation. The phrase "Hosanna to the Son of David" is a direct messianic proclamation, acknowledging Jesus as the promised King from David's lineage and a plea for salvation. That this praise came from children, often overlooked in society, and in the very heart of the temple, was a profound spiritual statement that bypassed the religious hierarchy.
"they were sore displeased,"
This final clause reveals the immediate and intense reaction of the chief priests and scribes. Their "sore displeasure" (aganaktéō) signifies a deep indignation and outrage. This was not mere annoyance but a profound anger at what they perceived as a challenge to their authority, a blasphemous claim, and a disruption of the temple's order. Their reaction underscores their spiritual blindness and their inability to recognize God's work, even when manifested through miracles and innocent worship.
Literary Devices
Matthew 21:15 is rich in Contrast, setting the pure, unadulterated faith of children against the hardened, self-serving opposition of the religious authorities. This highlights the Irony that those who were supposed to be spiritual guides and interpreters of God's law were blind to the Messiah in their midst, while the "least" among them recognized Him. The temple itself functions as a Symbolism of both sacred space and, ironically, a place of spiritual corruption, where true worship is suppressed by human tradition and power. The children's cry of "Hosanna to the Son of David" serves as a Proclamation of Jesus' true identity, directly challenging the leaders' unbelief. Furthermore, the scene Foreshadows the ultimate rejection of Jesus by the religious establishment, leading to His crucifixion, as their "sore displeasure" signals their intent to eliminate this perceived threat.
Theological and Thematic Connections
This pivotal moment in Matthew's narrative underscores the profound theological truth that God often reveals Himself to the humble and pure in heart, while those who are proud or spiritually complacent remain blind. The "wonderful things" Jesus did were not just acts of power but manifestations of God's compassionate presence, yet they were met with indignation rather than adoration by those who should have been most attuned to divine activity. This scene vividly illustrates the clash between genuine, Spirit-prompted worship and rigid, self-serving religious formalism. It challenges believers to cultivate a childlike faith that joyfully acknowledges Jesus' authority and identity, rather than allowing tradition, status, or preconceived notions to hinder their recognition of God's work in their midst. The children's praise, though seemingly insignificant, was a divinely orchestrated counter-testimony to the leaders' unbelief, affirming Jesus' messianic claims in the very heart of Jewish worship.
Reflection and Application
Matthew 21:15 serves as a profound mirror for self-reflection, challenging us to examine the state of our own hearts and our posture towards God's work. Are we, like the children, open-hearted and ready to praise Jesus for His "wonderful things," even when they defy our expectations or disrupt our routines? Or do we, like the chief priests and scribes, allow our traditions, our positions, or our preconceived notions of how God "should" act to harden our hearts and prevent us from recognizing His presence and power? The passage warns against the spiritual danger of intellectual pride and religious formalism that can blind us to the simple truth of God's kingdom. It calls us to cultivate a humble, teachable spirit, a willingness to be surprised by God, and a readiness to offer uninhibited praise, regardless of what others might think. True worship flows from a heart that recognizes Jesus for who He is—the Son of David, our Savior and King—and responds with joy and adoration.
Questions for Reflection
FAQ
Why were the chief priests and scribes "sore displeased" by Jesus' actions and the children's praise?
Their displeasure stemmed from multiple sources. Firstly, Jesus' actions, particularly His cleansing of the temple and His healing miracles within its courts, directly challenged their authority and control over the temple. The temple was their domain, and Jesus' actions were seen as an usurpation of their power. Secondly, the children's cry of "Hosanna to the Son of David" was a public acclamation of Jesus as the Messiah, a claim that the religious leaders rejected and found threatening. They feared that such popular fervor would lead to Roman intervention and the loss of their own privileged positions (as seen in John 11:48). Their indignation was a mix of wounded pride, fear of losing control, and a fundamental spiritual blindness that prevented them from recognizing the true Messiah.
What is the significance of the children's praise in this context?
The children's praise is highly significant for several reasons. It represents pure, unadulterated faith, contrasting sharply with the cynicism and hostility of the religious leaders. Children, often seen as innocent and uncorrupted, intuitively recognized Jesus' divine authority and messianic identity. Their spontaneous acclamation fulfilled prophecy, as Jesus Himself quoted Psalm 8:2 in Matthew 21:16, affirming that God ordains praise from the mouths of infants and babes to silence His enemies. Their praise also highlights the theme that God often reveals Himself to the humble and simple, while hiding things from the "wise and prudent" (Matthew 11:25).
What does "Hosanna to the Son of David" mean?
"Hosanna" (Greek, hōsanná' from Hebrew hoshi'ah-na) literally means "save, we pray!" or "save now!" Originally a plea for deliverance, it evolved into an exclamation of praise and adoration, especially in a liturgical context, while retaining its underlying petitionary sense. "Son of David" is a significant messianic title, directly linking Jesus to the covenant God made with King David (as found in 2 Samuel 7:12-16), promising an eternal kingdom through his lineage. Thus, the children's cry was a powerful declaration of Jesus' identity as the long-awaited Messiah, the rightful King who brings salvation.
Christ-Centered Fulfillment
Matthew 21:15, with its stark contrast between the children's pure worship and the religious leaders' hardened opposition, profoundly points to Christ's identity and mission. Jesus, the "Son of David," is revealed here not merely as a prophet or healer, but as the true King and Messiah, whose divine authority is manifest in both His actions and the spontaneous adoration He elicits. The "wonderful things" He did, healing the blind and lame, foreshadow His ultimate work of spiritual healing and restoration for all humanity. The indignation of the chief priests and scribes tragically prefigures the broader rejection of Jesus by the very people He came to save, fulfilling prophecies like Isaiah 53:3. Yet, even in this rejection, Jesus' messianic claim is affirmed by the innocent, demonstrating that His kingdom is not built on human power or religious hierarchy, but on humble faith. Ultimately, Jesus, the rejected cornerstone (as prophesied in Psalm 118:22 and quoted by Jesus in Matthew 21:42), would lay down His life as the Lamb of God to take away the sin of the world (John 1:29), establishing a new covenant where true worship is offered in Spirit and truth, regardless of age or status (John 4:23-24). His fulfillment is found in His being the King who was rejected by His own, yet whose humble entry and powerful works inaugurated a kingdom accessible to all who come with childlike faith.