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| 1 And when they drew near to Jerusalem, to Bethphage and Bethany, to the mountain of the olive trees, he sends two of the disciples of himself, and says to them: |
And when they came – Sunday--the first day of our Lord's last week. R3852:2, 5494:3
Monday forenoon, 10th Nisan. R4212:2*
Nigh to Jerusalem – About two miles distant. R5494:6
He sendeth forth – Instead of withdrawing, he was now taking the active part--sending for the colt, preparing for the triumphal ride to the capital of the nation as its King. R5494:6
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| 2 Go you into the town that opposite you; and immediately entering into her, you will find a colt having been tied, upon which no one of men has sat; having loosed him lead you.
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A colt – It has been the custom of the kings of Israel to ride to their coronation upon an ass. R5494:6
The Lord thus fulfilled the prophecy of Zech. 9:9. R1795:1, 4122:3
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| 3 And if any one to you should say: Why do you this? say you: That the master of him need has; and immediately him he will send here.
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Send him hither – Jesus instructed them to say that the colt would be returned after the Master had used it. R5494:3
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| 4 They went and, and found a colt having been tied near the door without in the street; and they loosen him. |
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| 5 And some of those there standing said to them: What do you loosing the colt? |
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| 6 They and said to them even as commanded the Jesus; and they suffered them. |
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| 7 And they led the colt to the Jesus, and they threw upon him the mantles of themselves; and he sat upon him. |
Cast their garments – In lieu of a saddle. R5495:1
He sat upon him – Offering himself as the antitypical Passover Lamb on the tenth day of the first month. F461
This was the first time Jesus had formally put himself forward. On previous occasions, when they sought to make him a King, he had withdrawn himself. R5494:6
A formal matter, fulfilling the prophecy and leaving the nation of Israel without excuse. R5494:6
The triumphal entry of Jesus on the ass was only typical. The antitype will be glorious, beyond the veil. R5495:5
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| 8 Many and the mantles of themselves spread in the way; others and branches cut off from the trees, and scattered in the way. |
Spread their garments – As a Mark of respect and honor, waiting until the little animal had passed over them, and then running on before and placing them again. R5495:2
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| 9 And those going before and those following did cry, saying: Hosanna; worthy of blessing be coming in name of Lord; |
They that followed – In contrast to triumphal entries of great conquerors, Jesus, the Prince of Peace, followed by an army of saints, walking in his footsteps, presents a beautiful picture--even to the worldly. These victors conquer by dying. R5495:4
Cried, saying, Hosanna – The people were familiar with the prophecy relating to Messiah's coming, which declared "Shout, O daughter of Jerusalem." (Zech. 9:9) R5495:1
Jesus knew the masses would give him a royal welcome, and swayed by false teachers, they would a few days later cry, Crucify him! R1795:2
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| 10 worthy of blessing the coming kingdom of the father of us David; Hosanna in the highest. |
Blessed be the kingdom – Jesus presented himself as their King. B239
"He is Lord of lords and King of kings." (Rev. 17:14) B238
Now their King, their strong tower, had come, but so meek and lowly that they in their pride of heart could not recognize him. B225
Jesus knew the prophecy, that he would be despised and rejected. Therefore the journey meant something very different to Jesus from what it signified to the disciples and multitudes. R5495:1
Prefigured the coming of Christ as King in 1878 AD, the end of this Gospel age, which is the antitype of the Jewish age, the two being exact parallels in both time and circumstances. R1795:2; C233
"Even today do I declare that I will render double unto thee." (Zech. 9:12) B225
This exercise of kingly power and authority in the spring of AD 33
typified the raising of the sleeping saints in AD 1878. C233, C234
Hosanna in the highest – One party crying "Hosanna to the Son of David! Blessed is the King of Israel!" and the other responding, "Hosanna in the highest!" R5495:1
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| 11 And entered into Jerusalem the Jesus, and into the temple; and having looked round on all, evening now being the hour, he went out to Bethany with the twelve. |
Jesus entered into Jerusalem – This action, together with its chronological order, was performed as a part of that great system of types which foreshadowed good things to come. R1795:2
Unto Bethany – Jesus lodged at Bethany, Monday night, 11th Nisan. R4212:2*
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| 12 And the next day coming out of them from Bethany, he was hungry; |
And on the morrow – Monday he drove out the money-changers, etc. R3852:2
Cursing the fig tree and cleansing the Temple on Tuesday forenoon, Nisan 11th. R4212:2*
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| 13 and seeing a fig tree at a distance, having leavens, he went, if perhaps he will find any thing on her; and coming to her, nothing he found except leaves; not for it was season of figs. |
Seeing a fig tree – Representing the Jewish nation. R5503:2, 5920:5, 4788:4; D604
"Learn a parable of the fig tree." ( Mark 13:28) R5920:6
Having leaves – The good show of leaves was deceptive. R5503:1
The fig tree puts forth its fruit before its leaves appear; and when the leaves appear, the fruit is ripe. R384:2
Nothing but leaves – Or, professions and appearance of faithfulness; but, when searched in their harvest time, were found lacking fruit--cursed for the age. R384:2
God sent his Son seeking fruit from the Jewish nation, but he found none as a nation, but only a few individuals. R5920:5, 4788:4
Was not yet – More properly, it would read, "for the time of the figs was not over," was not past. It would be strange for Jesus to come before the proper time to look for figs. R4788:2
The time for harvesting figs was not yet fully come. R384:2
The time for the Jews to bear fruit was not then. R127:2*
The time when they will bear fruit is after the fullness of the Gentiles has come in. (Rom. 11:25-27) R127:2*
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| 14 And answering he said to her: No more of thee to the age no one fruit may eat.
And heard the disciples of him.
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No man eat fruit of thee hereafter – The blight upon the tree because of its unfruitfulness corresponded exactly to the blight pronounced the day before upon the Jewish nation because of its unfruitfulness. R5503:2
That Christ used the fig tree to represent the destruction of the Jewish nation seems evident. R127:1*
"O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not; Behold your house is left unto you desolate." (Luke 13:34, 35) R4788:4
Ever since that time the Jews have been desolate and blighted as a nation. R5920:6
For ever – To the end of the aion, or age. R5503:1, 4788:2
Or, to a completion. R5503:1
During the Gospel age, as a nation, they have borne no fruit, but when the Bride is taken out from the Gentiles, they will receive favor. (Acts 15:14, 16) R127:3*
But there is a promise that this blighted fig tree shall again become a living tree--a living nation--after their "double" of disfavor has been fulfilled. R5920:6
"When ye shall see the fig tree putting forth leaves, then know that summer is nigh." (Matt. 24:32) One of the signs of a new dispensation would be the sprouting, or indication of life amongst the Jews. R5503:2, 4788:5, 384:2, 127:4*
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| 15 And they come to Jerusalem; and going into temple he began to cast out those selling and buying in the temple; and the tables the money-changers, and the seats of those selling the doves he overturned; |
They come to Jerusalem – Josephus tells us that sometimes the population of Jerusalem on such an occasion was swelled to the number of two millions. R4122:6
Into the temple – Not in the Temple proper, but in its outer courts, the whole of which was designated the Temple, or house of God. R4123:1
A type of the glorious Temple of perfection; hence, all business done in it was profanation, spoiling the beautiful perfection of the type. R5504:4
Typical of the true Temple, the Church of the living God. R3851:5
The consecrated or Temple class stands related to the nominal church, as a whole, as the literal Temple stood related to the holy city Jerusalem, as a whole. B239
It is assumed, we believe without sufficient authority, that there were two cleansings. R4122:3, 2332:1
Began to cast out – Such authority belonged to any Jew under the Law. R3851:4, 5503:5
The use of force in cleansing the Temple followed the assertion of regal authority. R2332:1, 4122:3
A further manifestation of his consciousness of his power with the common people. R3852:6
He had visited the Temple time and again as a Jew, and had witnessed the same scenes, but had not interfered--a proof that the occurence took place but once. R4123:2
Primarily, it had to do with that time; secondarily, it was typical of a cleansing of the antitypical Temple due, we belive, in this our day. R5503:4
As a typical act, indicating that, in the end of this age, judgment begins with the professed house of God (1 Pet. 4:17), and his great displeasure against those who make merchandise of the truth. R1795:5
Typifying the cleansing of the consecrated Temple class since 1878, in which every selfish, carnal thought, and all worldliness must be cast out, that the Temple may be clean, God's dwelling place. B239; R3851:5, 4123:3, 1795:2
Overthrew the tables – Under our laws, it would be quite improper to enter any church in order to interfere with any of the rights of conscience or procedures sanctioned by the congregation owning the edifice. R5503:4
Under the Jewish Law it was different. Every Jew was privileged to enforce the divine Law in respect to blasphemy or any sacrilege. R5503:5, 4123:2
Typically indicates that in the end of this age judgment begins with the professed house of God, those who make merchandise of the truth. R1795:5, 3851:6
The moneychangers – Typifying those in the nominal temple who rob the people by accepting salaries for that which is not food. R3851:6
A certain Temple tax must be paid in a certain kind of money, called the "shekel of the sanctuary." The last coinage of these was in BC 140, hence they were quite scarce in our Lord's day and sold at a premium. R4122:6
Not only visitors from foreign lands needed to purchase shekels of the sanctuary, but also the home folk. R4122:6
Here money-sharks found opportunity for meeting people in distress, who came to the Temple for prayer. Jesus referred to them as "those who rob widows." (Matt. 23:14) R5503:5, 4123:1
Many in the nominal temple today make merchandise of their privileges, opportunities and knowledge. Roman Catholics are led to believe they can present nothing acceptable to God except as they receive it through their priesthood. R4123:3
The collection plate is passed with regularity, and frequently strong appeals are made for money. R4123:4
The seats of them – He did not set at liberty the doves, which could not easily have been recovered, but permitted their owners to take them away. R4123:2
That sold doves – The multitudes of strangers from afar rarely brought with them the doves, pigeons or lambs, etc., which they presented in sacrifice. R4122:6
The antitypical cleansing now in progress mainly affects those who make merchandise of holy things. R3851:6
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| 16 and not suffered, that any one should carry an article through the temple. |
Would not suffer – All this of double significance: (1) Primarily, it had to do with that time, (2) Secondarily, a cleansing of the antitypical Temple due in this our day. R5503:4
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| 17 And he taught, saying to them: Not is it written: That the house of me, a house of prayer shall be called for all the nations? you but have made it a den of robbers.
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Is it not written – Every Jew was privileged to enforce the divine Law in respect to blasphemy or any sacrilege. R5503:4
My house – In which there were three courts --one for the Jews, one for Jewish women and an outer court where believing Gentiles might worship. These courts represent different degrees of approach to God's favor. R5504:1
"Know ye not that your body is the temple of the holy Spirit?" (1 Cor. 6:19) See also 1 Cor. 3:17; Eph. 2:21; 1 Pet. 2:5. R5504:1
The antitypical Temple may be viewed from four different standpoints. R5504:2
Of all nations – The outer Court of the Gentiles, was provided to the intent that all nationalities might there congregate for worship. It was probably little used, as few Gentiles had become sincere converts to Judaism. R4123:1
In the antitypical Temple all mankind, during the Millennium, will be privileged to draw near to God. R5504:2
The house of prayer – Thus Peter and John went up to the Temple to pray. (Acts 3:1) It was the one place of all others in the world where the soul might feel that it could draw especially near to God. R5503:6
The channel of prayer, the way of approach of mankind to draw near to God for forgiveness of sins and for the reception of all the blessings and mercies which God has provided in Christ for whosoever will. R5504:2
Ye have made it – Thus placing the responsibility upon the scribes and Pharisees. R5503:5
A den of thieves – The loan-sharks infested the Temple, pretended sympathy for those in trouble, and loaned money on exacting terms which finally devoured the property of the widow and the orphan in a legal manner. R5503:6
Religion is still used as a cloak to cover selfishness. R5503:6
The professed Christian ministers, teachers, elders, that are Evolutionists, rob God and take the money of the people deceptively. R3852:1
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| 18 And heard the scribes and the high-priests, and they sought how him they might destroy; they feared for him, because all the crowd was amazed at the teaching of him. |
They feared him – The truth is being proclaimed so often to the offense of the scribes and Pharisees of today. R2746:6, 1795:5
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| 19 And when evening it became, he went out of the city. |
And when even was come – Monday. R3852:2
Tuesday night, 12th Nisan. R4212:2*
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| 20 And in the morning passing along, they saw the fig-tree having been withered from roots; |
And in the morning – Tuesday, the last day of his public teaching. R3852:2
Wednesday forenoon, 12th Nisan. R4212:2*
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| 21 And remembering the Peter, says to him: Rabbi, lo, the fig-tree, which thou didst curse, has been withered. |
The fig tree – A type of the Jewish nation, to whom Jesus came when it was proper to expect fruitage. R4788:4, 5920:5
Cursedst – Greek, kataraomai, signifying condemnation--to speak against, to speak evil of, to injure. Jesus injured the tree, he made a declaration unfavorable to its future development. R2443:3, 701:5
It signifies the very opposite of blessing; it signifies a curse in the sense usually understood in the English. Webster defines cursed thus: Deserving a curse; execrable, hateful, detestable; abominable. R701:5
Pronounced a blight. R5920:2
Is withered away – Because the Jewish nation had not brought forth the proper fruits. R5920:6
All the sap (spiritually) had gone out of it. R5577:5
Similarly, in the end of this age we may expect the Church will suffer violence, and anarchy set in. R5577:5
But there is a promise that this blighted Jewish fig tree shall live again--become a nation. R5920:6
It was not so important that divine displeasure be visited on an unintelligent tree, but it was important that the disciples get the needed lesson and that the disciples see that the Lord's power could and would be exercised on their behalf. R5920:5
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| 22 And answering the Jesus says to them: Have you faith of God.
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Have faith in God – It was necessary that the disciples be convinced by Jesus' miraculous works that he was sent of God, before they developed faith. R5920:3
Jesus ascribed always the honor to the Father. R5920:2
He would direct the minds of the disciples to the things that he did as being always of God--thus differentiating his power from that of Satan. R5920:2
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| 23 Indeed for I say to you, that whoever may say to the mountain this: Be lifted up, and cast into the sea; and not should doubt in the heart of himself, but should believe that what he says comes to pass; it shall be to him whatever he may say.
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Unto this mountain – The kingdom of the Evil One. R2522:4
Symbol of difficulties and obstructions in our Christian course. R1967:5
Be thou removed – God gave no such command; hence, faith would have no basis for operation. God does not command foolish or unnecessary changes. R5446:4; Q774:2
By their "faith in God" (verse 22) it was not to them an incredible thing that God should raise the dead. R875:3*
Cast into the sea – Sea and waves symbolize the restless masses of humanity. D596
But shall believe – Have absolute confidence in the Word of God. R5446:4
He shall have – If they should receive a command from God to move a mountain, and should give the command with faith, the results would follow. R5446:4
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| 24 Through this I say to you, all things whatever praying you desire, believe you that you receive, and it shall be to you.
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What things soever ye desire – God's children will desire only such things as he has promised in his Word. R2005:4, 436:6*
But we are cautioned to ask only for such things as the Father has expressed a willingness to grant. Therefore the child of God must be a close student of his Father's Word. R2005:4
See that those desires are in accord with the Spirit and Word of God, so that ye may have a foundation to "believe that ye (are entitled to) receive them, and ye shall have them." R436:6*
That ye receive – That ye shall receive. R2005:4
Ye shall have them – We should look for answers in natural rather than supernatural channels. R2006:1
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| 25 And when you stand praying, forgive, if any thing you have against any one; that also the Father of you, that in the heavens, may forgive you the faults of you.
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Praying, forgive – The very essence of Christian principle is love, sympathy, forgiveness of the faults of others. We may not forgive in the absolute sense until our forgiveness is asked, yet we should be always in a forgiving attitude. R2253:3, 1693:6
May forgive you – Only the merciful shall obtain mercy. (Matt. 5:7) R2587:1
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| 26 If but you not forgive, neither the Father of you, that in the heavens, will forgive the faults of you.
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| 27 And they come again to Jerusalem. And in the temple walking of him, come to him the high-priests and the scribes and the elders, |
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| 28 and they say to him: By what authority these things doest thou? and who to thee the authority this gave, that these things thou mayest do? |
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| 29 The but Jesus answering said to them: I will ask you also I one word; and answer you to me, and I will tell to you, by what authority these things I do.
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| 30 The dipping of John from heaven was or from men? answer you to me.
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| 31 And they reasoned among themselves, saying: If we should say: From heaven, he will say: Why then not did you believe him? |
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| 32 But if we should say: From men; they feared the people; all for held the John, that really a prophet was. |
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| 33 And answering they say to the Jesus. Not we know. And the Jesus answering says to them: Neither I say to you, by what authority these things I do.
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