Mark · Chapter 11

V. 1. To Bethphage and Bethany, at the mount of Olives-The limits of Bethany reached to the mount of Olives, and joined to those of Bethphage. Bethphage was part of the suburbs of Jerusalem, and reached from the mount of Olives to the walls of the city. Our Lord was now come to the place where the boundaries of Bethany and Bethphage met. Matthew 21:1; Luke 19:29; John 12:12.

Verse 1. He sendeth-two of his disciples] This was done but a few days before the passover. See our Lord’s entry into Jerusalem illustrated, on Matthew 21:1-17.

Verses 1-3. And when they came nigh to Jerusalem — See on Matthew 21:1-3; unto Bethphage and Bethany — The limits of Bethany reached to the mount of Olives: and joined to those of Bethphage, which was part of the suburbs of Jerusalem, and reached from the mount of Olives to the walls of the city. Our Lord was now come to the place where the boundaries of Bethphage and Bethany met. Ye shall find a colt tied — In Matthew we read, an ass tied, and a colt with her, but Mark and Luke only mention the colt, because, it seems, our Lord rode on him only.

Verse 1. When they came nigh to Jerusalem. This chapter, with the exception of a few words, is the same as Matthew 21.

1 Christ rideth with triumph into Jerusalem: 12 curseth the fruitless leafy tree: 15 purgeth the temple: 20 exhorteth his disciples to steadfastness of faith, and to forgive their enemies: 27 and defendeth the lawfulness of his actions, by the witness of John, who was a man sent of God.

CHAPTER 11. Verse 1. And when they came nigh unto Jerusalem, &c. — On this whole transaction, the entrance of Christ into Jerusalem, see the notes on Matthew 21:1-11. St. Matthew says, “an ass tied, and a colt with her.” St. Mark only mentions the colt, and adds, whereon never man sat. — By bringing the ass the colt followed by natural instinct; but our Lord used only the colt, on which no man had sat. In ancient times, both among Jews and heathens, animals unused by man were selected for sacred uses. Thus the Philistines put two milch kine, “on which had come no yoke,” to the cart in which they sent back the ark. — See also Deuteronomy 21:3. Oxen never yoked, injuges boves, were sacrificed to Minerva.

Verse 2. Whereon never man sat] No animal was allowed to be employed in sacred uses, even among the heathen, that had previously been used for any domestic or agricultural purpose; and those which had never been yoked were considered as sacred. See several proofs of this in the note on Numbers 19:2, and add this from Ovid:- Bos tibi, Phoebus ait, solis occurret in arvis, Nullum passa jugum curvique immunis aratri.

Met. lib. iii. v. 10.

The Delphic oracles this answer give:-

Behold among the fields a lonely cow,

Unworn with yokes, unbroken to the plough.

Verses 1-3. And when they came nigh to Jerusalem — See on Matthew 21:1-3; unto Bethphage and Bethany — The limits of Bethany reached to the mount of Olives: and joined to those of Bethphage, which was part of the suburbs of Jerusalem, and reached from the mount of Olives to the walls of the city. Our Lord was now come to the place where the boundaries of Bethphage and Bethany met. Ye shall find a colt tied — In Matthew we read, an ass tied, and a colt with her, but Mark and Luke only mention the colt, because, it seems, our Lord rode on him only.

2. A colt tied — Matthew has it, “an ass tied, and a colt with her.” This is variation but not contradiction. It is the purpose of Matthew to show the accordance of our Lord’s conveyance into Jerusalem with the predictions of prophecy, which required the mention of the ass and her foal. It is Mark’s purpose simply to narrate that our Lord rode triumphantly into Jerusalem, without dwelling specially upon the animal he rode.

Verse 3. And straightway he will send him hither.] From the text, I think it is exceedingly plain, that our Lord did not beg, but borrow, the colt; therefore the latter clause of this verse should be understood as the promise of returning him. Is not the proper translation the following? And if any one say to you, Why do ye this? Say, the Lord hath need of him, and will speedily send him back hither-kai euqewv auton apostellei wde. Some eminent critics take the same view of the passage.

Verses 1-3. And when they came nigh to Jerusalem — See on Matthew 21:1-3; unto Bethphage and Bethany — The limits of Bethany reached to the mount of Olives: and joined to those of Bethphage, which was part of the suburbs of Jerusalem, and reached from the mount of Olives to the walls of the city. Our Lord was now come to the place where the boundaries of Bethphage and Bethany met. Ye shall find a colt tied — In Matthew we read, an ass tied, and a colt with her, but Mark and Luke only mention the colt, because, it seems, our Lord rode on him only.

Verses 4-10. And they went their way, and found the colt, &c. — Found all the particulars contained in Christ’s prediction exactly true. See on Matthew 21:6-11. Blessed be the kingdom of our father David — May the kingdom of the Messiah, promised to our father David, be speedily established, and may it long flourish; that cometh — Which is now to be erected; in the name of the Lord — And therefore will be fitly termed the kingdom of God, and the kingdom of heaven. Hosanna in the highest — Repeat again and again your songs and congratulations. Thus they expressed their joyful and rapturous expectations of his assuming the royal dignity, and vindicating Israel from the Roman yoke; and, imboldened by the display of his power in the resurrection of Lazarus, which he had lately effected, they feared not the resentment of their present masters, for declaring themselves thus openly in his favour.

4. Where two ways met — Some understand by this the fork of a road; but it more properly signifies a street or thoroughfare. The original word signifies “a circular or winding way,” as the streets of ancient towns generally were. The apostles also found these animals, Mark tells us, by the door without; that is, probably, before the door of the owner, who had just used or was just about to use them.

Verses 4-10. And they went their way, and found the colt, &c. — Found all the particulars contained in Christ’s prediction exactly true. See on Matthew 21:6-11. Blessed be the kingdom of our father David — May the kingdom of the Messiah, promised to our father David, be speedily established, and may it long flourish; that cometh — Which is now to be erected; in the name of the Lord — And therefore will be fitly termed the kingdom of God, and the kingdom of heaven. Hosanna in the highest — Repeat again and again your songs and congratulations. Thus they expressed their joyful and rapturous expectations of his assuming the royal dignity, and vindicating Israel from the Roman yoke; and, imboldened by the display of his power in the resurrection of Lazarus, which he had lately effected, they feared not the resentment of their present masters, for declaring themselves thus openly in his favour.

Verse 6. And they let them go.] Having a full assurance that the beast should be safely and speedily restored.

Verses 4-10. And they went their way, and found the colt, &c. — Found all the particulars contained in Christ’s prediction exactly true. See on Matthew 21:6-11. Blessed be the kingdom of our father David — May the kingdom of the Messiah, promised to our father David, be speedily established, and may it long flourish; that cometh — Which is now to be erected; in the name of the Lord — And therefore will be fitly termed the kingdom of God, and the kingdom of heaven. Hosanna in the highest — Repeat again and again your songs and congratulations. Thus they expressed their joyful and rapturous expectations of his assuming the royal dignity, and vindicating Israel from the Roman yoke; and, imboldened by the display of his power in the resurrection of Lazarus, which he had lately effected, they feared not the resentment of their present masters, for declaring themselves thus openly in his favour.

Verses 4-10. And they went their way, and found the colt, &c. — Found all the particulars contained in Christ’s prediction exactly true. See on Matthew 21:6-11. Blessed be the kingdom of our father David — May the kingdom of the Messiah, promised to our father David, be speedily established, and may it long flourish; that cometh — Which is now to be erected; in the name of the Lord — And therefore will be fitly termed the kingdom of God, and the kingdom of heaven. Hosanna in the highest — Repeat again and again your songs and congratulations. Thus they expressed their joyful and rapturous expectations of his assuming the royal dignity, and vindicating Israel from the Roman yoke; and, imboldened by the display of his power in the resurrection of Lazarus, which he had lately effected, they feared not the resentment of their present masters, for declaring themselves thus openly in his favour.

Verses 4-10. And they went their way, and found the colt, &c. — Found all the particulars contained in Christ’s prediction exactly true. See on Matthew 21:6-11. Blessed be the kingdom of our father David — May the kingdom of the Messiah, promised to our father David, be speedily established, and may it long flourish; that cometh — Which is now to be erected; in the name of the Lord — And therefore will be fitly termed the kingdom of God, and the kingdom of heaven. Hosanna in the highest — Repeat again and again your songs and congratulations. Thus they expressed their joyful and rapturous expectations of his assuming the royal dignity, and vindicating Israel from the Roman yoke; and, imboldened by the display of his power in the resurrection of Lazarus, which he had lately effected, they feared not the resentment of their present masters, for declaring themselves thus openly in his favour.

Verses 4-10. And they went their way, and found the colt, &c. — Found all the particulars contained in Christ’s prediction exactly true. See on Matthew 21:6-11. Blessed be the kingdom of our father David — May the kingdom of the Messiah, promised to our father David, be speedily established, and may it long flourish; that cometh — Which is now to be erected; in the name of the Lord — And therefore will be fitly termed the kingdom of God, and the kingdom of heaven. Hosanna in the highest — Repeat again and again your songs and congratulations. Thus they expressed their joyful and rapturous expectations of his assuming the royal dignity, and vindicating Israel from the Roman yoke; and, imboldened by the display of his power in the resurrection of Lazarus, which he had lately effected, they feared not the resentment of their present masters, for declaring themselves thus openly in his favour.

Ver. 9. They that went before, and they that followed, cried, saying, Hosanna, a word of praise derived from Hoskiah, save now, Lord, we beseech thee. Blessed is he that cometh in the name of the Lord. Blessed be the kingdom of our father David. St. Luke adds, Luke 19:37, “When they were come to the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and to praise God with a loud voice, for all the mighty works which they had seen.” Especially, as is noted in John 12:18, for the resurrection of Lazarus from the dead. This was the primary cause why the people went out to meet him.

Verse 10. In the name of the Lord] Omitted by BCDLU, some others, and several versions. Griesbach leaves it out.

Hosanna in the highest!] See Clarke on “Matthew 21:9”.

Verses 4-10. And they went their way, and found the colt, &c. — Found all the particulars contained in Christ’s prediction exactly true. See on Matthew 21:6-11. Blessed be the kingdom of our father David — May the kingdom of the Messiah, promised to our father David, be speedily established, and may it long flourish; that cometh — Which is now to be erected; in the name of the Lord — And therefore will be fitly termed the kingdom of God, and the kingdom of heaven. Hosanna in the highest — Repeat again and again your songs and congratulations. Thus they expressed their joyful and rapturous expectations of his assuming the royal dignity, and vindicating Israel from the Roman yoke; and, imboldened by the display of his power in the resurrection of Lazarus, which he had lately effected, they feared not the resentment of their present masters, for declaring themselves thus openly in his favour.

10. The kingdom… that cometh — They not only blessed the king but also the kingdom. It was the kingdom of our father David, which is to be restored enlarged and glorified by this his more glorious Son. As David was the conqueror of surrounding nations, so this his illustrious descendant will emancipate Israel, subdue Rome, and make Jerusalem mistress of the world. Thus would he be, in accordance with their desires, a mere temporal Messiah. See notes on Matthew 4:8-10. In the name of the Lord — That is, in the name of Jehovah, the ancient God of Israel.

Verse 10. The kingdom of our father David. — That is, the kingdom of Messiah promised to David, and which was to be perpetual in the person of his great son and descendant, THE CHRIST. Of the spiritual nature of this kingdom, those exulting multitudes, however, had no conception, and were soon to be offended in him because of his cross.

V. 11. Matthew 21:10, 17.

Verse 11. When he had looked round about upon all things] He examined every thing-to see if the matters pertaining to the Divine worship were properly conducted; to see that nothing was wanting-nothing superfluous.

And now the eventide was come] The time in which he usually left Jerusalem, to go to Bethany.

Verse 11. And Jesus went into the temple — Having entered the city by the eastern gate, he alighted from the colt, and went directly to the temple, but did not drive the buyers and sellers out this first day; for Mark here tells us expressly, that by the time he got thither, and had looked round about on all things, even-tide was come; from which we may infer, that the market in the temple was over. It seems he stayed in the temple but a little while. Having made his public appearance in the metropolis, and received the title of Messiah openly from the multitude, and surveyed the temple, he left the city without doing any thing, to the great discouragement of the throng that had come in with him, expecting that he was immediately to have laid hold on the reins of government.

11. Looked round about upon all things — Our Saviour, as Lord of the temple, solemnly surveyed the wickedness that prevailed in the house of God. He was preparing to perform that stern symbolical purgation of casting out the traffickers. Eventide — The old English word tide signified the same as time; hence eventide is equivalent to evening time. Went out unto Bethany — The residence of Lazarus and his two sisters.

V. 12. Matthew 21:18.

Verses 12-14. On the morrow, when he was come from Bethany — Where he had lodged, and was returning into the city; he was hungry, &c. — See note on Matthew 21:18-22. And seeing a fig-tree, having leaves — The fig-tree, it must be observed, puts forth its fruit first, and its leaves afterward, so that it was natural to suppose, as it had leaves, it would also have fruit upon it. And when he came, he found nothing but leaves — There was not so much as any fruit in the bud: which unfruitfulness at this season showed it to be absolutely barren. For the time of figs, that is, the season of gathering figs, was not yet. Thus, in Matthew 21:34, kairov twn karpwn, signifies the season of gathering the fruits. In construing this passage, the latter clause must be joined with the words, He came, if haply, &c., the middle clause being a parenthesis; thus, He came, if haply he might find any thing thereon, for the season of gathering figs was not yet. That this is the true construction of the passage is plain, because the evangelist is not giving the reason why there were no figs on the tree, but the reason why Jesus expected to find some on it. He tells us the season of gathering figs was not come, to show that none had been taken off the tree; and consequently, that, having its whole produce upon it, there was nothing improper in Christ’s expecting fruit on it then. Whereas, if we should think the reason why he did not find any figs was, that the time of them was not come, we must acknowledge the tree was cursed very improperly for having none. It is true, this interpretation makes a trajection necessary; yet it is not more extraordinary than that which is found in Mark 16:3, 4; where the clause, for it was very great, namely, the stone at the door of the sepulchre, does not relate to what immediately precedes it, namely, and when they looked they saw the stone rolled away, but to the remote member, they said, Who shall roll us away the stone? — This interpretation is approved by Dr. Campbell, who renders the original expression, the fig-harvest, justly asking, “What can the time of any fruit be, but the time of its full maturity? And what is the season of gathering, but the time of maturity? But figs may be eaten for allaying hunger before they be fully ripe: and the declaration that the season of figs was not yet come, cannot be the reason why there was nothing but leaves on the tree; for the fig is of that tribe of vegetables wherein the fruit appears before the leaf. The leaves therefore showed that the figs should not only be formed, but well advanced; and, the season of reaping being not yet come, removed all suspicion that they had been gathered. When both circumstances are considered, nothing could account for its want of fruit but the barrenness of the tree.” Jesus said, No man eat fruit of thee hereafter for ever — This, like some other of our Lord’s actions, was emblematical and prophetic. “This fig-tree,” says Origen, “was, dendron tou laou, a tree representing the people, emyucov sukh, a living fig-tree, on which was pronounced a curse suitable to its condition; for, dia touto akarpov estin h Ioudaiwn sunagwgh, kai touto ginetai auth ewv thv

sunteleiav tou aiwnov, therefore the synagogue of the Jews is unfruitful, and will continue so till the fulness of the Gentiles shall come in. And the disciples heard it — And took notice of the words.

§ 112. — THE WITHERING OF THE FIG TREE, 12-14. (See notes on Matthew 21:18-22.)

12. The morrow — Monday of Passion Week.

V. 13. For it was not a season of figs-It was not (as we say) a good year for figs; at least not for that early sort, which alone was ripe so soon in the spring.

If we render the words, It was not the season of figs, that is, the time of gathering them in, it may mean, The season was not yet: and so (inclosing the words in a parenthesis, And coming to it, he found nothing but leaves) it may refer to the former part of the sentence, and may be considered as the reason of Christ's going to see whether there were any figs on this tree. Some who also read that clause in a parenthesis, translate the following words, for where he was, it was the season of figs. And it is certain, this meaning of the words suits best with the great design of the parable, which was to reprove the Jewish Church for its unfruitfulness at that very season, when fruit might best be expected from them.

Verse 13. For the time of figs was not yet.] Rather, For it was not the season of gathering figs yet. This I am fully persuaded is the true sense of this passage, ou gar hn kairov sukwn. For a proof that kairov here signifies the time of gathering the figs, see the LXX. in Psalm 1:3. He bringeth forth his fruit, en kairw autou, in his season; i.e. in the time in which fruit should be ripe, and fit for gathering. See also Mark 12:2: -And at the season, tw kairw, the time of gathering the fruits of the vineyard. Matthew 21:34:- When the time of the fruit drew near; o kairov twn karpwn, the time in which the fruits were to be gathered, for it was then that the Lord of the vineyard sent his servants to receive the fruits; i.e. so much of them as the holder of the vineyard was to pay to the owner by way of rent; for in those times rent was paid in kind. To the above may be added, Job 5:26:- Thou shalt come to thy grave in FULL AGE, like as a shock of corn cometh in his season; kata kairon, in the time in which it should be reaped.

When our Lord saw this fig tree by the way-side, apparently flourishing, he went to it to gather some of the figs: being on the way-side, it was not private, but public property; and any traveller had an equal right to its fruit. As it was not as yet the time for gathering in the fruits, and yet about the time when they were ready to be gathered, our Lord with propriety expected to find some. But as this happened about five days before that passover on which Christ suffered, and the passover that year fell on the beginning of April, it has been asked, “How could our Lord expect to find ripe figs in the end of March?” Answer, Because figs were ripe in Judea as early as the passover. Besides, the fig tree puts forth its fruit first, and afterwards its leaves. Indeed, this tree, in the climate which is proper for it, has fruit on it all the year round, as I have often seen. All the difficulty in the text may be easily removed by considering that the climate of Judea is widely different from that of Great Britain. The summer begins there in March, and the harvest at the passover, as all travellers into those countries testify; therefore, as our Lord met with this tree five days before the passover, it is evident,-1st. That it was the time of ripe figs: and, 2ndly. That it was not the time of gathering them, because this did not begin till the passover, and the transaction here mentioned took place five days before.

For farther satisfaction on this point, let us suppose:-I. That this tree was intended to point out the state of the Jewish people. 1. They made a profession of the true religion. 2. They considered themselves the peculiar people of God, and despised and reprobated all others. 3. They were only hypocrites, having nothing of religion but the profession-leaves, and no fruit.

II. That our Lord’s conduct towards this tree is to be considered as emblematical of the treatment and final perdition which was to come upon this hypocritical and ungodly nation. 1. It was a proper time for them to have borne fruit: Jesus had been preaching the doctrine of repentance and salvation among them for more than three years; the choicest influences of Heaven had descended upon them; and every thing was done in this vineyard that ought to be done, in order to make it fruitful. 2. The time was now at hand in which God would require fruit, good fruit; and, if it did not produce such, the tree should be hewn down by the Roman axe. Therefore,

1. The tree is properly the Jewish nation. 2. Christ’s curse the sentence of destruction which had now gone out against it; and, 3. Its withering away, the final and total ruin of the Jewish state by the Romans. His cursing the fig tree was not occasioned by any resentment at being disappointed at not finding fruit on it, but to point out unto his disciples the wrath which was coming upon a people who had now nearly filled up the measure of their iniquity.

A fruitless soul, that has had much cultivation bestowed on it, may expect to be dealt with as God did with this unrighteous nation. See on Matthew 21:19, &c.

Verses 12-14. On the morrow, when he was come from Bethany — Where he had lodged, and was returning into the city; he was hungry, &c. — See note on Matthew 21:18-22. And seeing a fig-tree, having leaves — The fig-tree, it must be observed, puts forth its fruit first, and its leaves afterward, so that it was natural to suppose, as it had leaves, it would also have fruit upon it. And when he came, he found nothing but leaves — There was not so much as any fruit in the bud: which unfruitfulness at this season showed it to be absolutely barren. For the time of figs, that is, the season of gathering figs, was not yet. Thus, in Matthew 21:34, kairov twn karpwn, signifies the season of gathering the fruits. In construing this passage, the latter clause must be joined with the words, He came, if haply, &c., the middle clause being a parenthesis; thus, He came, if haply he might find any thing thereon, for the season of gathering figs was not yet. That this is the true construction of the passage is plain, because the evangelist is not giving the reason why there were no figs on the tree, but the reason why Jesus expected to find some on it. He tells us the season of gathering figs was not come, to show that none had been taken off the tree; and consequently, that, having its whole produce upon it, there was nothing improper in Christ’s expecting fruit on it then. Whereas, if we should think the reason why he did not find any figs was, that the time of them was not come, we must acknowledge the tree was cursed very improperly for having none. It is true, this interpretation makes a trajection necessary; yet it is not more extraordinary than that which is found in Mark 16:3, 4; where the clause, for it was very great, namely, the stone at the door of the sepulchre, does not relate to what immediately precedes it, namely, and when they looked they saw the stone rolled away, but to the remote member, they said, Who shall roll us away the stone? — This interpretation is approved by Dr. Campbell, who renders the original expression, the fig-harvest, justly asking, “What can the time of any fruit be, but the time of its full maturity? And what is the season of gathering, but the time of maturity? But figs may be eaten for allaying hunger before they be fully ripe: and the declaration that the season of figs was not yet come, cannot be the reason why there was nothing but leaves on the tree; for the fig is of that tribe of vegetables wherein the fruit appears before the leaf. The leaves therefore showed that the figs should not only be formed, but well advanced; and, the season of reaping being not yet come, removed all suspicion that they had been gathered. When both circumstances are considered, nothing could account for its want of fruit but the barrenness of the tree.” Jesus said, No man eat fruit of thee hereafter for ever — This, like some other of our Lord’s actions, was emblematical and prophetic. “This fig-tree,” says Origen, “was, dendron tou laou, a tree representing the people, emyucov sukh, a living fig-tree, on which was pronounced a curse suitable to its condition; for, dia touto akarpov estin h Ioudaiwn sunagwgh, kai touto ginetai auth ewv thv

sunteleiav tou aiwnov, therefore the synagogue of the Jews is unfruitful, and will continue so till the fulness of the Gentiles shall come in. And the disciples heard it — And took notice of the words.

Ver. 13. Seeing a figtree afar off, having leaves. Green figs appear before the leaves; the foliage indicated the figs to be large. Some difficulties attendant on this occurrence are relieved by oriental travellers. First, that the passover that year fell late, that is, in the beginning of April, the time of the barley harvest. It appears, from Hosea 9:10, that figs were ripe at twice. “I found Israel like grapes in the wilderness. I saw your fathers as the first ripe in the figtree at her first time.” The first figs would of course be nearly ready at that time. It is not to be doubted, that anybody in Jerusalem would take exceptions at the words of the evangelists. We raise objections in the colder regions, which would only excite a smile in the east.

§ 112. — THE WITHERING OF THE FIG TREE, 12-14. (See notes on Matthew 21:18-22.)

12. The morrow — Monday of Passion Week.

Verse 13. A fig tree. — See note on Matthew 21:19. In addition to what is there said, it may be observed, that it has been made a difficulty against the interpretation there given, that the last clause of this verse, for the time of figs, the time of gathering figs, the fig harvest, was not yet, is given as a reason why our Lord found nothing but leaves. But it is rather given as a reason of the barrenness of the tree, and would be so understood by all who knew the nature of the fig tree, which puts forth fruit even before its leaf; and so for a tree of this kind to have leaves would indicate that its fruit was well advanced toward maturity, if not barren. If, indeed, the full time of gathering figs had been come, the tree having leaves would have been no proof of its barrenness, because the fruit might have been already gathered; but as the fig harvest had not arrived, the hopeless barrenness of the tree was demonstrated from the very circumstance of its having leaves, which is the reason why the circumstance of the time of gathering figs not being come is stated. This is sufficient to remove the difficulty, and renders it unnecessary to take, as several critics have done, the clause from kai elqwn to fulla, parenthetically; which, however, may be done without violence. — The words will then read, “And seeing a fig tree afar off, having leaves, he came, if haply he might find any thing thereon; (and being come, he found nothing but leaves;) for the time of figs was not yet.” Instances of this kind of trajection are occasionally found in the gospels as well as in other Greek writers; and one especially has been pointed out in this evangelist himself, chap. 16:3, 4, “Who shall roll us away the stone? and when they looked, the stone was rolled away: for it was very great;” where the greatness of the stone certainly is not the reason why it was rolled away, but the reason of the preceding question, “Who shall roll us away the stone?”

Verses 12-14. On the morrow, when he was come from Bethany — Where he had lodged, and was returning into the city; he was hungry, &c. — See note on Matthew 21:18-22. And seeing a fig-tree, having leaves — The fig-tree, it must be observed, puts forth its fruit first, and its leaves afterward, so that it was natural to suppose, as it had leaves, it would also have fruit upon it. And when he came, he found nothing but leaves — There was not so much as any fruit in the bud: which unfruitfulness at this season showed it to be absolutely barren. For the time of figs, that is, the season of gathering figs, was not yet. Thus, in Matthew 21:34, kairov twn karpwn, signifies the season of gathering the fruits. In construing this passage, the latter clause must be joined with the words, He came, if haply, &c., the middle clause being a parenthesis; thus, He came, if haply he might find any thing thereon, for the season of gathering figs was not yet. That this is the true construction of the passage is plain, because the evangelist is not giving the reason why there were no figs on the tree, but the reason why Jesus expected to find some on it. He tells us the season of gathering figs was not come, to show that none had been taken off the tree; and consequently, that, having its whole produce upon it, there was nothing improper in Christ’s expecting fruit on it then. Whereas, if we should think the reason why he did not find any figs was, that the time of them was not come, we must acknowledge the tree was cursed very improperly for having none. It is true, this interpretation makes a trajection necessary; yet it is not more extraordinary than that which is found in Mark 16:3, 4; where the clause, for it was very great, namely, the stone at the door of the sepulchre, does not relate to what immediately precedes it, namely, and when they looked they saw the stone rolled away, but to the remote member, they said, Who shall roll us away the stone? — This interpretation is approved by Dr. Campbell, who renders the original expression, the fig-harvest, justly asking, “What can the time of any fruit be, but the time of its full maturity? And what is the season of gathering, but the time of maturity? But figs may be eaten for allaying hunger before they be fully ripe: and the declaration that the season of figs was not yet come, cannot be the reason why there was nothing but leaves on the tree; for the fig is of that tribe of vegetables wherein the fruit appears before the leaf. The leaves therefore showed that the figs should not only be formed, but well advanced; and, the season of reaping being not yet come, removed all suspicion that they had been gathered. When both circumstances are considered, nothing could account for its want of fruit but the barrenness of the tree.” Jesus said, No man eat fruit of thee hereafter for ever — This, like some other of our Lord’s actions, was emblematical and prophetic. “This fig-tree,” says Origen, “was, dendron tou laou, a tree representing the people, emyucov sukh, a living fig-tree, on which was pronounced a curse suitable to its condition; for, dia touto akarpov estin h Ioudaiwn sunagwgh, kai touto ginetai auth ewv thv

sunteleiav tou aiwnov, therefore the synagogue of the Jews is unfruitful, and will continue so till the fulness of the Gentiles shall come in. And the disciples heard it — And took notice of the words.

14. No man eat… forever — As the tree had neglected to bring forth fruit, it is forever deprived of the power to bring forth fruit. Powers disused are powers forfeited. From him that hath not fruit shall be taken away that which he hath, namely, the capability of fruit.

V. 15. Matthew 21:12; Luke 19:45.

Verse 15. And they come] Several MSS. and versions have palin, again. This was the next day after our Lord’s triumphant entry into Jerusalem; for on the evening of that day he went to Bethany, and lodged there, Mark 11:11, and Matthew 21:17, and returned the next morning to Jerusalem.

Verses 15-17. And they come to Jerusalem — Jesus, having doomed the fig-tree to destruction, continued his journey to the city, where, when he arrived, he went straightway to the temple, and drove the buyers and sellers out of it, &c., and would not suffer any vessel to be carried through the sacred edifice. See the note on Matthew 21:12-14. Such strong notions had our Lord of even relative holiness, and of the regard due to those places, as well as times, that are peculiarly dedicated to God. The Jews, it must be observed, reckoning the lower and outward court of the temple a place of little or no sanctity, because it was designed for accommodating the Gentile proselytes in their worship, not only kept a daily market there of such things as were necessary in offering sacrifices, but suffered the common porters, in going from one part of the city to another with their burdens, to pass through it, for the sake of shortening their way. But as these abuses occasioned great disturbance to the proselytes, Jesus reformed them again as he had done three years before, (see John 2:14,) telling the people around him, that the Gentiles worshipped there by divine appointment, as well as the Jews, the temple being ordained of God to be the house of prayer for all nations; and to prove this, he cited Isaiah 56:7, from which the inference was plain, that they were guilty of a gross profanation of the temple who carried on any traffic, even in the court of the Gentiles, much more they who, to make gain, committed frauds and extortions in the prosecution of their traffic, because thus they turned God’s house of prayer into a den of thieves. The offenders, it appears, did not make the least resistance. Probably they were struck with a panic by the secret energy of Christ’s omnipotence, as was the case formerly, when he made the like reformation at the first passover after his ministry commenced. To this purpose, Jerome, on the place, says, “Igneum enim quiddam, atque sidereum, radiebat ex oculis ejus, et divinitatis majestas lucebat in facie.” For, a certain fiery and sparkling radiance issued from his eyes, and a divine majesty shone in his face. Dr. Campbell justly notices here an inaccuracy in our translation of the original clause, which is rendered, shall be called of all nations the house of prayer, as if the last words had been, upo pantwn twn eqnwn, of all nations, whereas they are, pasi toiv eqnesin, for all nations. “The court of the Gentiles was particularly destined for the devout of all nations, who acknowledged the true God, though they had not subjected themselves to the Mosaic law, and were accounted aliens. The proselytes, who had received circumcision, and were, by consequence, subject to the law, were on the same footing with native Jews, and had access to the court of the people. Justly, therefore, was the temple styled, A house of prayer for all nations. The error in the common version is here the more extraordinary, as, in their translation of Isaiah, they render the passage quoted, for all people.”

§ 112. — THE CLEANSING OF THE TEMPLE, 15-19.

(See notes on Matthew 12:13; see Luke 19:45-48.)

15. Went into the temple — Which he had yesterday surveyed. See on verse 11.

Verse 15. Cast out them that sold and bought, &c. — See notes on Matthew 21:12, 13.

V. 16. He suffered not that any should carry a vessel through the temple-So strong notions had our Lord, of even relative holiness! And of the regard due to those places (as well as times) that are peculiarly dedicated to God.

Verse 16. Should carry any vessel] Among the Jews the word ylk keli, vessel, had a vast latitude of meaning; it signified arms, Jeremiah 21:4; Ezekiel 9:1; clothes, Deuteronomy 22:5, and instruments of music, Psalm 71:22. It is likely that the evangelist uses the Greek word skeuov in the same sense, and by it points out any of the things which were bought and sold in the temple.

Verses 15-17. And they come to Jerusalem — Jesus, having doomed the fig-tree to destruction, continued his journey to the city, where, when he arrived, he went straightway to the temple, and drove the buyers and sellers out of it, &c., and would not suffer any vessel to be carried through the sacred edifice. See the note on Matthew 21:12-14. Such strong notions had our Lord of even relative holiness, and of the regard due to those places, as well as times, that are peculiarly dedicated to God. The Jews, it must be observed, reckoning the lower and outward court of the temple a place of little or no sanctity, because it was designed for accommodating the Gentile proselytes in their worship, not only kept a daily market there of such things as were necessary in offering sacrifices, but suffered the common porters, in going from one part of the city to another with their burdens, to pass through it, for the sake of shortening their way. But as these abuses occasioned great disturbance to the proselytes, Jesus reformed them again as he had done three years before, (see John 2:14,) telling the people around him, that the Gentiles worshipped there by divine appointment, as well as the Jews, the temple being ordained of God to be the house of prayer for all nations; and to prove this, he cited Isaiah 56:7, from which the inference was plain, that they were guilty of a gross profanation of the temple who carried on any traffic, even in the court of the Gentiles, much more they who, to make gain, committed frauds and extortions in the prosecution of their traffic, because thus they turned God’s house of prayer into a den of thieves. The offenders, it appears, did not make the least resistance. Probably they were struck with a panic by the secret energy of Christ’s omnipotence, as was the case formerly, when he made the like reformation at the first passover after his ministry commenced. To this purpose, Jerome, on the place, says, “Igneum enim quiddam, atque sidereum, radiebat ex oculis ejus, et divinitatis majestas lucebat in facie.” For, a certain fiery and sparkling radiance issued from his eyes, and a divine majesty shone in his face. Dr. Campbell justly notices here an inaccuracy in our translation of the original clause, which is rendered, shall be called of all nations the house of prayer, as if the last words had been, upo pantwn twn eqnwn, of all nations, whereas they are, pasi toiv eqnesin, for all nations. “The court of the Gentiles was particularly destined for the devout of all nations, who acknowledged the true God, though they had not subjected themselves to the Mosaic law, and were accounted aliens. The proselytes, who had received circumcision, and were, by consequence, subject to the law, were on the same footing with native Jews, and had access to the court of the people. Justly, therefore, was the temple styled, A house of prayer for all nations. The error in the common version is here the more extraordinary, as, in their translation of Isaiah, they render the passage quoted, for all people.”

16. Carry any vessel — The word vessel here signifies any utensil or instrument of any kind, including working tools or military arms. According to the rabbinical writers it was forbidden to carry a staff or burden through the sacred place.

V. 17. Isaiah 56:7; Jeremiah 7:11.

Verse 17. And he taught-them] See Clarke on “Matthew 21:12”.

Verses 15-17. And they come to Jerusalem — Jesus, having doomed the fig-tree to destruction, continued his journey to the city, where, when he arrived, he went straightway to the temple, and drove the buyers and sellers out of it, &c., and would not suffer any vessel to be carried through the sacred edifice. See the note on Matthew 21:12-14. Such strong notions had our Lord of even relative holiness, and of the regard due to those places, as well as times, that are peculiarly dedicated to God. The Jews, it must be observed, reckoning the lower and outward court of the temple a place of little or no sanctity, because it was designed for accommodating the Gentile proselytes in their worship, not only kept a daily market there of such things as were necessary in offering sacrifices, but suffered the common porters, in going from one part of the city to another with their burdens, to pass through it, for the sake of shortening their way. But as these abuses occasioned great disturbance to the proselytes, Jesus reformed them again as he had done three years before, (see John 2:14,) telling the people around him, that the Gentiles worshipped there by divine appointment, as well as the Jews, the temple being ordained of God to be the house of prayer for all nations; and to prove this, he cited Isaiah 56:7, from which the inference was plain, that they were guilty of a gross profanation of the temple who carried on any traffic, even in the court of the Gentiles, much more they who, to make gain, committed frauds and extortions in the prosecution of their traffic, because thus they turned God’s house of prayer into a den of thieves. The offenders, it appears, did not make the least resistance. Probably they were struck with a panic by the secret energy of Christ’s omnipotence, as was the case formerly, when he made the like reformation at the first passover after his ministry commenced. To this purpose, Jerome, on the place, says, “Igneum enim quiddam, atque sidereum, radiebat ex oculis ejus, et divinitatis majestas lucebat in facie.” For, a certain fiery and sparkling radiance issued from his eyes, and a divine majesty shone in his face. Dr. Campbell justly notices here an inaccuracy in our translation of the original clause, which is rendered, shall be called of all nations the house of prayer, as if the last words had been, upo pantwn twn eqnwn, of all nations, whereas they are, pasi toiv eqnesin, for all nations. “The court of the Gentiles was particularly destined for the devout of all nations, who acknowledged the true God, though they had not subjected themselves to the Mosaic law, and were accounted aliens. The proselytes, who had received circumcision, and were, by consequence, subject to the law, were on the same footing with native Jews, and had access to the court of the people. Justly, therefore, was the temple styled, A house of prayer for all nations. The error in the common version is here the more extraordinary, as, in their translation of Isaiah, they render the passage quoted, for all people.”

§ 112. — THE CLEANSING OF THE TEMPLE, 15-19.

(See notes on Matthew 12:13; see Luke 19:45-48.)

15. Went into the temple — Which he had yesterday surveyed. See on verse 11.

Verse 17. My house shall be called of all nations the house of prayer. — The sense is, “a house of prayer to, or for, all nations,” agreeably to Isaiah 56:7, from which it is quoted, “My house shall be called a house of prayer for all people.” As our Lord forbade them to carry any vessel or burden of any kind through the temple, which the Jews themselves were careful not to do in those parts of it where they themselves worshipped, it is probable that all this worldly traffic and profane secularity was carried on in the court of the Gentiles, which, through their contempt of other nations, and their own pride, they did not consider as holy. — This indeed appears from the inscription which was placed upon the wall which separated the court of the Jews from that of the Gentiles: “No alien, allofulon, shall enter the holy place.” Thus, in opposition to God’s original appointment, by which a court for those Gentiles and strangers, who came to worship him, was appointed, and consecrated and made holy with the rest of the building, the Jews of our Lord’s time desecrated it, and treated it as a common place, in pure enmity to Gentiles, even though worshippers of the same God; and, as though to discourage all such pious foreigners from going up to the temple, disturbed their devotions by worldly noise, and frowned upon their piety with haughty contempt. Our Lord treats this hypocritical bigotry, this proud, exclusive self-righteousness, with just severity; claims a hallowed seclusion from noisy interruption for the pious Gentiles in their own court, and reminds the Jews, from one of their own prophets himself, that God had made his house a house of prayer for all nations, pasi toiv eqnesin, for all Gentiles. The latter part of the verse is quoted with great force of reproof from Jeremiah 7:11: “Is this house, which is called by my name, become a DEN OF ROBBERS in your eyes? Behold, even I have seen it, saith the Lord.”

V. 18. They feared him-That is, they were afraid to take him by violence, lest it should raise a tumult;

because all the people was astonished at his teaching-Both at the excellence of his discourse, and at the majesty and authority with which he taught.

Verses 18, 19. The scribes, &c., sought how they might destroy him — They had heard the rebuke which he had given them for allowing the temple to be profaned, and they had heard likewise the application which he had made of a passage in the eighth Psalm to the case of the children in the temple, wishing him all manner of prosperity; and these things, with the authority which he assumed, galled and exasperated them greatly. They were, however, afraid to take him by violence, or to attempt any thing openly against him, lest it should raise a tumult: they only consulted among themselves how they might destroy him with as little noise as possible; because all the people were astonished at his doctrine — Both at the excellence of it, and at the majesty and authority with which he taught.

§ 112. — THE CLEANSING OF THE TEMPLE, 15-19.

(See notes on Matthew 12:13; see Luke 19:45-48.)

15. Went into the temple — Which he had yesterday surveyed. See on verse 11.

Verse 19. He went out of the city.] To go to Bethany.

Verses 18, 19. The scribes, &c., sought how they might destroy him — They had heard the rebuke which he had given them for allowing the temple to be profaned, and they had heard likewise the application which he had made of a passage in the eighth Psalm to the case of the children in the temple, wishing him all manner of prosperity; and these things, with the authority which he assumed, galled and exasperated them greatly. They were, however, afraid to take him by violence, or to attempt any thing openly against him, lest it should raise a tumult: they only consulted among themselves how they might destroy him with as little noise as possible; because all the people were astonished at his doctrine — Both at the excellence of it, and at the majesty and authority with which he taught.

19. When even was come — The evening of Monday of the Passion Week. Went out of the city — To his friends at Bethany.

V. 20. Matthew 21:20.

Verses 20, 21. And in the morning, they passed by, &c. — Next morning, as they were returning to Jerusalem, it astonished the disciples not a little when they looked on the fig-tree that had been pronounced barren the night before, and found it dried up from the roots, that is, quite withered down to the ground and shrunk: a miracle the more extraordinary, because the fig-tree is remarkable for its abundant sap and moisture. Peter, in particular, expressed great surprise at it, saying, Master, Behold the fig-tree which thou cursedst is withered away. “We have seen already that Jesus only said to the fig-tree, No man eat fruit of thee hereafter for ever; this Peter, according to the Jewish manner of speaking concerning things that are barren, (Hebrews 6:8,) called a cursing of the fig-tree. And some ill-disposed readers, not apprehending the proper force of the words, are apt to form a very unbecoming notion of Jesus from this action. But they do so without the least cause. Every thing he said on the occasion was decent. Moreover, the transaction was intended to prefigure the speedy ruin of the Jewish nation, on account of its unfruitfulness under greater advantages than any other people enjoyed at that day, and, like all the rest of his miracles, was done with a gracious intention, namely, to alarm his countrymen, and to induce them to repent.” — Macknight. Thus Bishop Hall viewed this miracle, as appears by his excellent paraphrase on the passage: “When he saw a fig-tree in the way, he came purposely to seek that fruit which he knew he should not find ripe, that he might hence take occasion to work that exemplary miracle upon it which ensued: for when he found only store of leaves upon it and no fruit, that he might in this tree show how much he hates a formal profession (such as the Jews made) of religion, without an answerable fruitfulness, he cursed the fig-tree, and said, Let that which is thy fault be thy punishment; since thou bearest no fruit at all, never mayest thou bear any. And presently the fig-tree, as blasted by that word of judgment, withered away.” It is observable that the destruction of the swine, and this blasting of the fig-tree, were the only instances of punitive miracles in the whole course of our Saviour’s ministry, notwithstanding they do not appear to have been injurious. The case of the swine we have already considered; (see note on Matthew 8:30-32;) and, with respect to the fig-tree, Matthew informs us that it was in the way, that is, in the common road, and therefore probably no particular person’s property; but if it was, being barren, the timber might be as serviceable to the owner as before. So that here was no real injury; but Jesus was pleased to make use of this innocent miracle for the valuable purposes above suggested, as well as to teach his disciples the efficacy of faith, spoken of in the next words.

§ 113. — THE WITHERED FIG TREE REMARKED, AND REFLECTIONS, 20-26.

20. In the morning — Of Tuesday in the Passion Week. Dried up from the roots — Marking how total was the death and aridness of the tree. The decay of long years was wrought upon it in a few hours, perhaps in a moment.

Verses 20, 21. And in the morning, they passed by, &c. — Next morning, as they were returning to Jerusalem, it astonished the disciples not a little when they looked on the fig-tree that had been pronounced barren the night before, and found it dried up from the roots, that is, quite withered down to the ground and shrunk: a miracle the more extraordinary, because the fig-tree is remarkable for its abundant sap and moisture. Peter, in particular, expressed great surprise at it, saying, Master, Behold the fig-tree which thou cursedst is withered away. “We have seen already that Jesus only said to the fig-tree, No man eat fruit of thee hereafter for ever; this Peter, according to the Jewish manner of speaking concerning things that are barren, (Hebrews 6:8,) called a cursing of the fig-tree. And some ill-disposed readers, not apprehending the proper force of the words, are apt to form a very unbecoming notion of Jesus from this action. But they do so without the least cause. Every thing he said on the occasion was decent. Moreover, the transaction was intended to prefigure the speedy ruin of the Jewish nation, on account of its unfruitfulness under greater advantages than any other people enjoyed at that day, and, like all the rest of his miracles, was done with a gracious intention, namely, to alarm his countrymen, and to induce them to repent.” — Macknight. Thus Bishop Hall viewed this miracle, as appears by his excellent paraphrase on the passage: “When he saw a fig-tree in the way, he came purposely to seek that fruit which he knew he should not find ripe, that he might hence take occasion to work that exemplary miracle upon it which ensued: for when he found only store of leaves upon it and no fruit, that he might in this tree show how much he hates a formal profession (such as the Jews made) of religion, without an answerable fruitfulness, he cursed the fig-tree, and said, Let that which is thy fault be thy punishment; since thou bearest no fruit at all, never mayest thou bear any. And presently the fig-tree, as blasted by that word of judgment, withered away.” It is observable that the destruction of the swine, and this blasting of the fig-tree, were the only instances of punitive miracles in the whole course of our Saviour’s ministry, notwithstanding they do not appear to have been injurious. The case of the swine we have already considered; (see note on Matthew 8:30-32;) and, with respect to the fig-tree, Matthew informs us that it was in the way, that is, in the common road, and therefore probably no particular person’s property; but if it was, being barren, the timber might be as serviceable to the owner as before. So that here was no real injury; but Jesus was pleased to make use of this innocent miracle for the valuable purposes above suggested, as well as to teach his disciples the efficacy of faith, spoken of in the next words.

Ver. 21. Behold, the figtree which thou cursedst, kathrasw, devote, by a sentence of barrenness, is withered away. It was needful at this time to support the disciples with a strong and impressive figure, that judaism should wither away, and under a curse which the jews to this day cannot shake off, because they bitterly fight against God. It was needful also to support them with the figure, that Christ, the true vine, should ever flourish, and glorify God by bringing forth much fruit. John 15:1-11. Isaiah 65:15. — See the Reflections on Matthew 21.

§ 113. — THE WITHERED FIG TREE REMARKED, AND REFLECTIONS, 20-26.

20. In the morning — Of Tuesday in the Passion Week. Dried up from the roots — Marking how total was the death and aridness of the tree. The decay of long years was wrought upon it in a few hours, perhaps in a moment.

V. 22. Have faith in God-And who could find fault, if the Creator and Proprietor of all things were to destroy, by a single word of his mouth, a thousand of his inanimate creatures, were it only to imprint this important lesson more deeply on one immortal spirit?

Verse 22. Have faith in God] ecete pistin qeou is a mere Hebraism: have the faith of God, i.e. have strong faith, or the strongest faith, for thus the Hebrews expressed the superlative degree; so the mountains of God mean exceeding great mountains-the hail of God, exceeding great hail, &c.

Verses 22-24. Jesus answering, saith, Have faith in God — The original expression, ecete pistin qeou, is literally, Have a faith of God; that is, say some, Have a strong faith. And it is a known Hebraism, to subjoin the words, of God, to a substantive, to denote great, mighty, excellent; and to an adjective, as the sign of the superlative. In support of this interpretation, Bishop Pearce has produced a number of passages, universally explained in this manner. “I cannot help, however, upon the whole,” says Dr. Campbell, “preferring the common version. My reasons are, 1st, I find that the substantives construed with Qeou, (God,) when it signifies great or mighty, are names either of real substances, or of outward and visible effects. Of the first kind are prince, mountain, wind, cedar, city; of the second are wrestling, trembling, sleep; but nowhere, as far as I can discover, do we find any abstract quality, such as faith, hope, love, justice, truth, mercy, used in this manner. When any of these words are thus construed with God, he is confessedly the subject, or the object of the affection mentioned. 2d, The word pistiv, both in the Acts and in the epistles, is often construed with the genitive of the object, precisely in the same manner as here. Thus, Acts 3:16, pistiv tou onomatov autou, is, faith in his [Christ’s] name; Romans 3:22, pistiv Ihsou Cristou, is, faith in Jesus Christ. See to the same purpose, Romans 3:26; Galatians 2:16, 20, and 3:22; Philippians 3:9; elpiv, hope, is used in the same way, 1 Thessalonians 1:3.” The evident meaning of this precept, as given to the apostles, was, Have a firm faith or confidence in the power and faithfulness of God, to enable you to effect what you believe will be for his glory, and the furtherance of the work in which you are engaged. This has been frequently termed the faith of miracles, concerning which, see note on Matthew 17:20. “It is certain,” says Dr. Doddridge, “that the attempt of performing miracles in public, was a remarkable instance of faith in the divine power and fidelity; for they were generally introduced by some solemn declaration of what was intended, which was, in effect, a prediction of immediate success: (so Peter says, Acts 3:6, In the name of Jesus Christ, Rise up and walk; 9:34, Eneas, Jesus Christ maketh thee whole; and again, verse 40, Tabitha, arise.) And, in pronouncing this, the person speaking pawned all his credit as a messenger from God, and consequently all the honour and usefulness of his future life, on the immediate miraculous energy to attend his words, and to be visibly excited on his uttering them. And hence it is that such a firm, courageous faith, is so often urged on those to whom such miraculous powers were given. But what kind of intimation of God’s intended miraculous interposition the apostles, in such cases, felt on their minds, it is impossible for any, without having experienced it, to know. It is, therefore, an instance of their wisdom, that they never pretend to describe it, since no words could have conveyed the idea.”

This exhortation, however, is not to be considered as being exclusively given to our Lord’s apostles and first disciples: it is also given to us, and to all his true followers, to the end of the world. We are all here exhorted to have a steadfast faith in the power, love, and faithfulness of God; and to be fully persuaded that he will make good all his declarations, and fulfil all his promises, in their proper meaning, to all true believers in due season; and this, notwithstanding any difficulties or apparent improbabilities which may be in the way. And it is on this foundation that we must approach God in prayer, fully expecting, if we ask such things as we are authorized by his word to ask, and are earnest, importunate, and persevering in asking them, that we shall certainly receive what we ask, as our Lord declares in the next words; even if the granting of our petitions imply God’s doing what is really extraordinary, he having, in all ages, on certain occasions, done what was truly miraculous, in answer to the prayers of his faithful people; innumerable instances of which, especially with respect to recovery from sickness, may easily be produced. For instances, see the Arminian Magazines, vol. 5., pages 251, 312; vol. 8., page 200; vol. 9, pages 35, 36; vol. 14., pages 468, 532; vol. 16., page 146; vol. 19., page 409.

22. Have faith in God — So complete was the evidence of miraculous power that it furnished foundation for a lesson of miraculous faith.

Verse 22. Have faith in God. — Qeou is a genitive of the object, as in Romans 3:22.

Verses 22-24. Jesus answering, saith, Have faith in God — The original expression, ecete pistin qeou, is literally, Have a faith of God; that is, say some, Have a strong faith. And it is a known Hebraism, to subjoin the words, of God, to a substantive, to denote great, mighty, excellent; and to an adjective, as the sign of the superlative. In support of this interpretation, Bishop Pearce has produced a number of passages, universally explained in this manner. “I cannot help, however, upon the whole,” says Dr. Campbell, “preferring the common version. My reasons are, 1st, I find that the substantives construed with Qeou, (God,) when it signifies great or mighty, are names either of real substances, or of outward and visible effects. Of the first kind are prince, mountain, wind, cedar, city; of the second are wrestling, trembling, sleep; but nowhere, as far as I can discover, do we find any abstract quality, such as faith, hope, love, justice, truth, mercy, used in this manner. When any of these words are thus construed with God, he is confessedly the subject, or the object of the affection mentioned. 2d, The word pistiv, both in the Acts and in the epistles, is often construed with the genitive of the object, precisely in the same manner as here. Thus, Acts 3:16, pistiv tou onomatov autou, is, faith in his [Christ’s] name; Romans 3:22, pistiv Ihsou Cristou, is, faith in Jesus Christ. See to the same purpose, Romans 3:26; Galatians 2:16, 20, and 3:22; Philippians 3:9; elpiv, hope, is used in the same way, 1 Thessalonians 1:3.” The evident meaning of this precept, as given to the apostles, was, Have a firm faith or confidence in the power and faithfulness of God, to enable you to effect what you believe will be for his glory, and the furtherance of the work in which you are engaged. This has been frequently termed the faith of miracles, concerning which, see note on Matthew 17:20. “It is certain,” says Dr. Doddridge, “that the attempt of performing miracles in public, was a remarkable instance of faith in the divine power and fidelity; for they were generally introduced by some solemn declaration of what was intended, which was, in effect, a prediction of immediate success: (so Peter says, Acts 3:6, In the name of Jesus Christ, Rise up and walk; 9:34, Eneas, Jesus Christ maketh thee whole; and again, verse 40, Tabitha, arise.) And, in pronouncing this, the person speaking pawned all his credit as a messenger from God, and consequently all the honour and usefulness of his future life, on the immediate miraculous energy to attend his words, and to be visibly excited on his uttering them. And hence it is that such a firm, courageous faith, is so often urged on those to whom such miraculous powers were given. But what kind of intimation of God’s intended miraculous interposition the apostles, in such cases, felt on their minds, it is impossible for any, without having experienced it, to know. It is, therefore, an instance of their wisdom, that they never pretend to describe it, since no words could have conveyed the idea.”

This exhortation, however, is not to be considered as being exclusively given to our Lord’s apostles and first disciples: it is also given to us, and to all his true followers, to the end of the world. We are all here exhorted to have a steadfast faith in the power, love, and faithfulness of God; and to be fully persuaded that he will make good all his declarations, and fulfil all his promises, in their proper meaning, to all true believers in due season; and this, notwithstanding any difficulties or apparent improbabilities which may be in the way. And it is on this foundation that we must approach God in prayer, fully expecting, if we ask such things as we are authorized by his word to ask, and are earnest, importunate, and persevering in asking them, that we shall certainly receive what we ask, as our Lord declares in the next words; even if the granting of our petitions imply God’s doing what is really extraordinary, he having, in all ages, on certain occasions, done what was truly miraculous, in answer to the prayers of his faithful people; innumerable instances of which, especially with respect to recovery from sickness, may easily be produced. For instances, see the Arminian Magazines, vol. 5., pages 251, 312; vol. 8., page 200; vol. 9, pages 35, 36; vol. 14., pages 468, 532; vol. 16., page 146; vol. 19., page 409.

§ 113. — THE WITHERED FIG TREE REMARKED, AND REFLECTIONS, 20-26.

20. In the morning — Of Tuesday in the Passion Week. Dried up from the roots — Marking how total was the death and aridness of the tree. The decay of long years was wrought upon it in a few hours, perhaps in a moment.

Verses 22-24. Jesus answering, saith, Have faith in God — The original expression, ecete pistin qeou, is literally, Have a faith of God; that is, say some, Have a strong faith. And it is a known Hebraism, to subjoin the words, of God, to a substantive, to denote great, mighty, excellent; and to an adjective, as the sign of the superlative. In support of this interpretation, Bishop Pearce has produced a number of passages, universally explained in this manner. “I cannot help, however, upon the whole,” says Dr. Campbell, “preferring the common version. My reasons are, 1st, I find that the substantives construed with Qeou, (God,) when it signifies great or mighty, are names either of real substances, or of outward and visible effects. Of the first kind are prince, mountain, wind, cedar, city; of the second are wrestling, trembling, sleep; but nowhere, as far as I can discover, do we find any abstract quality, such as faith, hope, love, justice, truth, mercy, used in this manner. When any of these words are thus construed with God, he is confessedly the subject, or the object of the affection mentioned. 2d, The word pistiv, both in the Acts and in the epistles, is often construed with the genitive of the object, precisely in the same manner as here. Thus, Acts 3:16, pistiv tou onomatov autou, is, faith in his [Christ’s] name; Romans 3:22, pistiv Ihsou Cristou, is, faith in Jesus Christ. See to the same purpose, Romans 3:26; Galatians 2:16, 20, and 3:22; Philippians 3:9; elpiv, hope, is used in the same way, 1 Thessalonians 1:3.” The evident meaning of this precept, as given to the apostles, was, Have a firm faith or confidence in the power and faithfulness of God, to enable you to effect what you believe will be for his glory, and the furtherance of the work in which you are engaged. This has been frequently termed the faith of miracles, concerning which, see note on Matthew 17:20. “It is certain,” says Dr. Doddridge, “that the attempt of performing miracles in public, was a remarkable instance of faith in the divine power and fidelity; for they were generally introduced by some solemn declaration of what was intended, which was, in effect, a prediction of immediate success: (so Peter says, Acts 3:6, In the name of Jesus Christ, Rise up and walk; 9:34, Eneas, Jesus Christ maketh thee whole; and again, verse 40, Tabitha, arise.) And, in pronouncing this, the person speaking pawned all his credit as a messenger from God, and consequently all the honour and usefulness of his future life, on the immediate miraculous energy to attend his words, and to be visibly excited on his uttering them. And hence it is that such a firm, courageous faith, is so often urged on those to whom such miraculous powers were given. But what kind of intimation of God’s intended miraculous interposition the apostles, in such cases, felt on their minds, it is impossible for any, without having experienced it, to know. It is, therefore, an instance of their wisdom, that they never pretend to describe it, since no words could have conveyed the idea.”

This exhortation, however, is not to be considered as being exclusively given to our Lord’s apostles and first disciples: it is also given to us, and to all his true followers, to the end of the world. We are all here exhorted to have a steadfast faith in the power, love, and faithfulness of God; and to be fully persuaded that he will make good all his declarations, and fulfil all his promises, in their proper meaning, to all true believers in due season; and this, notwithstanding any difficulties or apparent improbabilities which may be in the way. And it is on this foundation that we must approach God in prayer, fully expecting, if we ask such things as we are authorized by his word to ask, and are earnest, importunate, and persevering in asking them, that we shall certainly receive what we ask, as our Lord declares in the next words; even if the granting of our petitions imply God’s doing what is really extraordinary, he having, in all ages, on certain occasions, done what was truly miraculous, in answer to the prayers of his faithful people; innumerable instances of which, especially with respect to recovery from sickness, may easily be produced. For instances, see the Arminian Magazines, vol. 5., pages 251, 312; vol. 8., page 200; vol. 9, pages 35, 36; vol. 14., pages 468, 532; vol. 16., page 146; vol. 19., page 409.

24. Therefore — In view of this readiness of God to make your faith true the instant that it exists. I say — I declare this high privilege of the faithful soul. Unto you — Who have attained full communion with God. Believe that ye receive them — Trust that God is already granting while ye pray. And ye shall have them — The gift shall commence as soon as the faith is complete. While ye trust that it is being granted, it is being granted. The prayer and the answer are coexistent, as instantaneous cause and effect.

Verse 24. What things soever ye desire, &c. — This is a general encouragement added, as in St. Matthew, to what is said as to the faith by which miracles were wrought. See note on Matthew 21:21. It is, however, expressed a little more fully by St. Mark, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. An ill use has sometimes been made of this passage, as though it meant that, when praying, whatever we believe, that is, persuade ourselves that we receive, we do receive, — an absurdity and a self-contradiction. Here, however, to believe, does not signify to persuade ourselves into an opinion; but to trust, or to have faith in God. This trust must necessarily be regulated by God’s own PROMISE and WARRANT, and it is exercised in order that we may receive. — The sense therefore is, believe, trust, that ye shall receive them, and ye shall obtain them; that is, all things which God both expressly promises, and which are, as St. John states, “according to his will.”

V. 25. When ye stand praying-Standing was their usual posture when they prayed.

Forgive-And on this condition, ye shall have whatever you ask, without wrath or doubting. Matthew 6:14.

Verse 25. When ye stand praying] This expression may mean no more than, When ye are disposed, or have a mind, to pray, i.e. whenever ye perform that duty. And it is thus used and explained in the Koran, Surat. v. ver. 7. See Clarke on Matthew 21:20-22. But the Pharisees loved to pray standing, that they might be seen of men.

Verses 25, 26. When ye stand praying — Standing was their usual posture when they prayed. Forgive, if ye have aught against any — If you expect your prayers should prevail with God, you must take care to offer them in love as well as in faith; and, as you have offended the Majesty of heaven by many provocations, if you expect forgiveness from him, you must forgive your fellow-creatures if you have any matter of complaint against any of them. See notes on Matthew 6:14, 15; 18:23-35.

25. Forgive — In the very act of prayer. God’s forgiveness of all our transgression must lie at the bottom of all other blessings. Otherwise we are unreconciled to him and our prayers are unheard. But how can we expect forgiveness of God, against whom we have most highly offended, if we refuse to forgive our fellows who have offended us far less. So this forgiveness by us is requisite in order to our possessing true faith, and that faith is necessary to procure anything from God.

§ 113. — DISCOURSE WITH CHIEF PRIESTS, ETC., IN THE TEMPLE, 27-12:12.

Verse 25. And when ye stand praying, forgive. — See notes on Matthew 6:12, 14, 15.

Verse 26. At the end of this verse, the 7th and 8th verses of Matt. 7:, {Matthew 7:7, 8} Ask and ye shall receive, &c., are added by M, and sixteen other MSS.

The 26th verse is wanting in BLS, seven others, some editions, the Coptic, one Itala, and Theophyact.

Verses 25, 26. When ye stand praying — Standing was their usual posture when they prayed. Forgive, if ye have aught against any — If you expect your prayers should prevail with God, you must take care to offer them in love as well as in faith; and, as you have offended the Majesty of heaven by many provocations, if you expect forgiveness from him, you must forgive your fellow-creatures if you have any matter of complaint against any of them. See notes on Matthew 6:14, 15; 18:23-35.

§ 113. — THE WITHERED FIG TREE REMARKED, AND REFLECTIONS, 20-26.

20. In the morning — Of Tuesday in the Passion Week. Dried up from the roots — Marking how total was the death and aridness of the tree. The decay of long years was wrought upon it in a few hours, perhaps in a moment.

V. 27. Matthew 21:23; Luke 20:1.

Verses 27. - 33. See on Matthew 21:23-27.

Verses 27-29. There come to him the chief priests, &c. — It seems that Christ’s sermons made a great impression on those who heard him, for the number of his followers and admirers increased so as to alarm the rulers, who feared that the people, on his account, would endeavour to shake off the Roman yoke. They consulted, therefore, among themselves, how they might destroy him, and resolved to do it under pretext of law; the attachment which the multitude had to him hindering them from laying violent hands on him. In consequence of this resolution, the chief priests, scribes, and elders, that is, some of the first men of the nation, came, probably by appointment of the senate, to Jesus one day when he was in the temple, and before all the people, put two questions to him. The first was, concerning the nature of the authority by which he acted, whether it was as a prophet, a priest, or a king; no other person having a right to make any reformation in church or state. The second question was, that if he claimed the authority of any, or all of these characters, they desired to know from whom he derived it. The things done by him, to which they referred, were his entering the city with such a numerous train of attendants; his taking upon him to reform the economy of the temple; and his receiving the acclamations of the people, who gave him the title of Messiah. Jesus answered, I will also ask of you one question. — See note on Matthew 21:23-27.

Verses 27. - 33. See on Matthew 21:23-27.

Verses 27-29. There come to him the chief priests, &c. — It seems that Christ’s sermons made a great impression on those who heard him, for the number of his followers and admirers increased so as to alarm the rulers, who feared that the people, on his account, would endeavour to shake off the Roman yoke. They consulted, therefore, among themselves, how they might destroy him, and resolved to do it under pretext of law; the attachment which the multitude had to him hindering them from laying violent hands on him. In consequence of this resolution, the chief priests, scribes, and elders, that is, some of the first men of the nation, came, probably by appointment of the senate, to Jesus one day when he was in the temple, and before all the people, put two questions to him. The first was, concerning the nature of the authority by which he acted, whether it was as a prophet, a priest, or a king; no other person having a right to make any reformation in church or state. The second question was, that if he claimed the authority of any, or all of these characters, they desired to know from whom he derived it. The things done by him, to which they referred, were his entering the city with such a numerous train of attendants; his taking upon him to reform the economy of the temple; and his receiving the acclamations of the people, who gave him the title of Messiah. Jesus answered, I will also ask of you one question. — See note on Matthew 21:23-27.

Verse 28. By what authority doest thou these things? — See notes on Matthew 21:23-27.

Verses 27. - 33. See on Matthew 21:23-27.

Verses 27-29. There come to him the chief priests, &c. — It seems that Christ’s sermons made a great impression on those who heard him, for the number of his followers and admirers increased so as to alarm the rulers, who feared that the people, on his account, would endeavour to shake off the Roman yoke. They consulted, therefore, among themselves, how they might destroy him, and resolved to do it under pretext of law; the attachment which the multitude had to him hindering them from laying violent hands on him. In consequence of this resolution, the chief priests, scribes, and elders, that is, some of the first men of the nation, came, probably by appointment of the senate, to Jesus one day when he was in the temple, and before all the people, put two questions to him. The first was, concerning the nature of the authority by which he acted, whether it was as a prophet, a priest, or a king; no other person having a right to make any reformation in church or state. The second question was, that if he claimed the authority of any, or all of these characters, they desired to know from whom he derived it. The things done by him, to which they referred, were his entering the city with such a numerous train of attendants; his taking upon him to reform the economy of the temple; and his receiving the acclamations of the people, who gave him the title of Messiah. Jesus answered, I will also ask of you one question. — See note on Matthew 21:23-27.

Verses 27. - 33. See on Matthew 21:23-27.

Verses 27. - 33. See on Matthew 21:23-27.

Verse 32. They feared the people] Or rather, We fear, &c. Instead of efobounto, they feared; the Codex Bezæ, seven others, later Syriac, Arabic, Coptic, Æthiopic, Armenian, Vulgate, and all the Itala, read foboumen, or foboumeqa. The common reading appearing to me quite improper.

WE fear the people. ean, if, before eipwmen, we shall say, is omitted by ABCEFGHLS, and more than fifty others. Bengel leaves it out of the text, and puts a note of interrogation after ex anqrwpwn; and then the whole passage reads thus: But shall we say, Of men? They feared the people, &c. This change renders the adoption of foboumen, we fear, unnecessary. Several critics prefer this mode of distinguishing the text. However the critics may be puzzled with the text, the scribes, chief priests, and elders were worse puzzled with our Lord’s question. They must convict themselves or tell a most palpable falsehood.-They told the lie, and so escaped for the present.

1. ENVY, malice, and double dealing have always a difficult part to act, and are ultimately confounded by their own projects and ruined by their own operations. On the other hand, simplicity and sincerity are not obliged to use a mask, but always walk in a plain way.

2. The case of the barren fig-tree which our Lord cursed has been pitifully misunderstood and misapplied. The whole account of this transaction, as stated above, I believe to be correct; it is so much in our Lord’s usual manner that the propriety of it will scarcely be doubted. He was ever acting the part of the philosopher, moralist, and divine, as well as that of the Saviour of sinners. In his hand, every providential occurrence and every object of nature, became a means of instruction: the stones of the desert, the lilies of the field, the fowls of heaven, the beasts of the forest, fruitful and unfruitful trees, with every ordinary occurrence, were so many grand texts, from which he preached the most illuminating and impressive sermons, for the instruction and salvation of his audience. This wisdom and condescension cannot be sufficiently admired. But shall the example of the fruitless fig tree be lost on us as well as on the Jews? God forbid! Let us therefore take heed, lest having been so long unfruitful, God should say, Let no fruit appear on thee hereafter for ever! and in consequence of this, we wither and die away! See Clarke on “Mark 11:27”.

Verse 33. See Clarke on “Mark 11:27”. ST. MARK