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| 1 And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, |
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 And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him.
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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 man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither.
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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 And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him. |
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| 5 And certain of them that stood there said unto them, What do ye, loosing the colt? |
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| 6 And they said unto them even as Jesus had commanded: and they let them go. |
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| 7 And they brought the colt to Jesus, and cast their garments on him; 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 On previous occasions, when they sought to make him a King, he had withdrawn himself.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 And many spread their garments in the way: and others cut down branches off the trees, and strowed them 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 they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord:
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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 Blessed be the kingdom of our father David, that cometh in the name of the Lord: 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 Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto 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 on the morrow, when they were come 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 afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet. |
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 Jesus answered and said unto it, No man eat fruit of thee hereafter for ever.
And his disciples heard it. |
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 Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; |
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 would not suffer that any man should carry any vessel 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 unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.
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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 the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine. |
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 even was come, 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, as they passed by, they saw the fig tree dried up from the 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 Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away. |
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 Jesus answering saith unto them, Have faith in 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 For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.
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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 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.
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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 ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.
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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 But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.
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| 27 And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, |
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| 28 And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things? |
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| 29 And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things.
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| 30 The baptism of John, was it from heaven, or of men? answer me.
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| 31 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? |
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| 32 But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed. |
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| 33 And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.
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