King James Version

What Does Matthew 21:15 Mean?

Matthew 21:15 in the King James Version says “And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and ...” — study this verse from Matthew chapter 21 with commentary, cross-references, and original Greek word analysis.

“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,”

Matthew 21:15 · KJV

Context

13

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.

14

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

15

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,

16

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?

17

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

Read Matthew 21 full chapter

Commentary

KJV Study Commentary
After cleansing the temple, '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.' The ironic contrast is stark: children recognized and worshiped Jesus as Messiah ('Son of David') while religious leaders burned with indignation. The phrase 'sore displeased' (ἠγανάκτησαν/ēganaktēsan) indicates deep anger and resentment. What provoked this rage? The 'wonderful things' (τὰ θαυμάσια/ta thaumasia)—miracles, likely healings—demonstrated divine power. The children's worship acknowledged Jesus's messianic identity using the same 'Hosanna to the Son of David' the crowds proclaimed at His entry (v.9). The religious leaders' anger reveals their spiritual blindness: confronted with undeniable evidence of Jesus's divine authority, they responded not with worship but hostility. Their concern was institutional control—Jesus threatened their power, exposed their corruption (v.13), and undermined their authority. Reformed theology recognizes this pattern: those most invested in religious systems often most fiercely resist genuine moves of God that disrupt their control. Children, with simple faith unencumbered by political calculations, saw what scholars missed.

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Historical & Cultural Context

The 'chief priests and scribes' constituted Jerusalem's religious aristocracy—the Sadducean high-priestly families who controlled the temple establishment and the scribal experts in Torah. These groups had enormous political and economic power: they managed the temple treasury, controlled the sacrificial system's lucrative commerce (which Jesus disrupted), and collaborated with Rome to maintain order. Jesus's cleansing of the temple (v.12-13) directly attacked their economic interests—the money changers and merchants operated with their approval, likely paying fees. His healings in the temple demonstrated authority that bypassed their religious gatekeeping. The children's acclamation echoed Psalm 118:25-26, a messianic psalm, applying it explicitly to Jesus. This public messianic claim in the temple courts was politically explosive. The religious leaders feared Roman response to messianic movements (John 11:48) and resented competition for popular loyalty. Their 'displeasure' would quickly escalate to plot Jesus's death (Matthew 26:3-4).

Reflection Questions

  1. Why do religious institutions and their leaders sometimes most fiercely resist genuine moves of God?
  2. What does it reveal about the kingdom that children recognized Jesus while religious experts rejected Him?
  3. How do economic interests, institutional power, and theological pride combine to blind people to God's work today?

Original Language Analysis

Greek · 25 words
ἰδόντες1 of 25

“saw”

G1492

used only in certain past tenses, the others being borrowed from the equivalent g3700 and g3708; properly, to see (literally or figuratively); by impl

δὲ2 of 25

“And”

G1161

but, and, etc

οἱ3 of 25
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἀρχιερεῖς4 of 25

“when the chief priests”

G749

the high-priest (literally, of the jews; typically, christ); by extension a chief priest

καὶ5 of 25

“and”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

οἱ6 of 25
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

γραμματεῖς7 of 25

“scribes”

G1122

a professional writer

τὰ8 of 25
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

θαυμάσια9 of 25

“the wonderful things”

G2297

wondrous, i.e., (neuter as noun) a miracle

ἃ10 of 25

“that”

G3739

the relatively (sometimes demonstrative) pronoun, who, which, what, that

ἐποίησεν11 of 25

“he did”

G4160

to make or do (in a very wide application, more or less direct)

καὶ12 of 25

“and”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

τοὺς13 of 25
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

παῖδας14 of 25

“the children”

G3816

a boy (as often beaten with impunity), or (by analogy), a girl, and (genitive case) a child; specially, a slave or servant (especially a minister to a

κράζοντας15 of 25

“crying”

G2896

properly, to "croak" (as a raven) or scream, i.e., (genitive case) to call aloud (shriek, exclaim, intreat)

ἐν16 of 25

“in”

G1722

"in," at, (up-)on, by, etc

τῷ17 of 25
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἱερῷ18 of 25

“the temple”

G2411

a sacred place, i.e., the entire precincts (whereas g3485 denotes the central sanctuary itself) of the temple (at jerusalem or elsewhere)

καὶ19 of 25

“and”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

λέγοντας20 of 25

“saying”

G3004

properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an

Ὡσαννὰ21 of 25

“Hosanna”

G5614

oh save!; hosanna (i.e., hoshia-na), an exclamation of adoration

τῷ22 of 25
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

υἱῷ23 of 25

“to the Son”

G5207

a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinship

Δαβίδ,24 of 25

“of David”

G1138

david, the israelite king

ἠγανάκτησαν25 of 25

“they were sore displeased”

G23

to be greatly afflicted, i.e., (figuratively) indignant

Study Guide

Historical Context

This verse is found in the book of Matthew. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Matthew 21:15 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Matthew 21:15 from Treasury of Scripture Knowledge

Matthew 21:9Luke 19:39-40Luke 22:2Matthew 26:59Matthew 9:27Mark 11:18

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