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| 1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, |
And when – Just five days before his crucifixion, on the exact day when he should have been received as the Lamb of God so that they might be passed over as a nation and become the antitypical Levites, from whom would come the antitypical priests. R4669:2, 839:2, 465:5; NS74:5, 630:6
Bethpage – A little village on the Mount of Olives. R3850:2
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| 2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.
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Over against you – Another village close by. R3850:2
Ye shall find – Manifesting his superhuman power by designating where and how the animals would be found. R2745:3
An ass – Probably a white one, for it is reputed to have been the custom of the kings of Israel to ride upon white asses. R4669:5, 3850:2, 2745:3; SM400:2; NS629:6
And a colt – Its little colt. R4669:3, 3850:2
Bring them – The owner of the animals may have been acquainted with Jesus and, if so, would also have been acquainted with his disciples. R3850:2
Has no bearing on the question of the rights of private property. All things belong to God and have their legitimate and illegitimate uses. R1695:6
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An ass tied – See additional comments on Rev. 20:2. |
| 3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.
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| 4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, |
Might be fulfilled – It was necessary that our Lord should do literally what the prophets had foretold, so that Israel might be without excuse in their rejection of him. R3850:6, 2296:3; B225
By the prophet – Fulfilling two prophecies: Isa. 62:11 and Zech. 9:9. R3850:5
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| 5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. |
Thy King cometh – "He is Lord of lords and King of kings." (Rev. 17:14) B238
He also presented himself to them as Bridegroom (John 3:29) and Reaper (John 4:35,36), the same three characters which he presents now to the Christian house. B238[B238]
The entry was viewed from three standpoints: for the disciples and multitude, full of Messianic expectation, it was a grand occasion and a real triumph; from the standpoint of Herod, Pilate and the authorities, it was merely the parade of a fanatical leader; from the standpoint of the Lord, the angels and ourselves, it foreshadowed his coming glory and triumphal entry upon his return from the far country of heaven. R2745:5
The formal presentation and rejection was so that God's judgment would not only be just, but its justice would be apparent to his creatures. R2296:5; NS630:3
Though he knew the result, this action was performed as a part of that great system of types which foreshadowed good things to come. R1795:2
In the parallel of time, he must offer himself to spiritual Israel, at the appointed time, as their King of Glory. NS632:2
"Even today do I declare that I will render double unto thee." (Zech. 9:12) B225
Natural Israel waited 1845 years for the Lord to come; the corresponding date for spiritual Israel is 1878 AD. R3851:3, 2746:5, 1795:2; C233, C234
This exercise of kingly power and authority in the spring of AD 33 typified the raising of the sleeping saints in AD 1878. C233
As a King, he is now taking possession of his Kingdom--first, as with the Jews, offering himself to his professed people--but now, as then, finding only a remnant. R2297:2
This message has proven to be the test to both the fleshly and the spiritual houses of Israel. C136
Meek – Whereas he was meek and lowly of heart, they were proud and boastful; whereas he was pure and unselfish, they were impure and self-seeking. R3850:6
Upon an ass – After the manner of Israel's kings. PD66/77
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| 6 And the disciples went, and did as Jesus commanded them, |
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| 7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon. |
Put on them – As a saddle. R3537:6
Set him thereon – A lesson for spiritual Israel at the end of this age, because the history of natural Israel was typical of spiritual Israel's experiences. R3851:2
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| 8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strowed them in the way. |
Great multitude – A million or more Jews in Jerusalem hailed him as King. R5331:3
Not only from every quarter of Palestine, but from Babylon, Egypt, Greece and Spain. R3537:3
We cannot suppose that they were all saints, though doubtless many of them were sympathizers with Jesus. R3851:1
Thus selecting its Paschal Lamb on the 10th of Nisan. F461
Spread their garments – A custom amongst various peoples for long centuries to thus treat their honored rulers. R3851:1, 2745:3; NS629:2
As marks of honor to the great King whom they imperfectly, indistinctly, recognized, not realizing the still greater glory of his later revealing at the end of this age. R4669:6, 3538:1, 2296:2
Garments of praise. R3538:6
Their hearts were right; they had not been spoiled by doubts. So with the Lord's people today, in the simplicity of our hearts we see his promises and are ready to believe them. R3538:2
Cut down branches – From nearby date palm trees, fernlike in shape and sometimes ten feet long, symbols of rejoicing and honor. R3538:1
Implying that the best of earth was not too good for one so great. PD65/77
Branches of such victories as can be gained on behalf of the Truth in conflict with the world, the flesh and the devil. R3538:6
Strawed them – After our Lord's beast had walked over them, they went ahead with these and strewed them afresh, in every way seeking to honor the one whom God had so signally recognized. R3538:1
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| 9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. |
And that followed – Two multitudes--one who had come with him from Jericho and lodged in Bethany over the Sabbath, and another from Jerusalem who had come forth to see him and Lazarus. R2745:3
Hosanna – An acclaim of praise, confidence and expectancy, very closely resembling the word Hallelujah. R3538:2
Their unstable and fickle minds, swayed by false teachers and unwilling to act upon convictions in the face of opposition, would, only a few days later, cry, Crucify him! Crucify him! R1795:2, 1696:4; NS630:3
The son of David – The King of the royal line, probably being deterred from using the word "king" lest they should bring upon themselves charges of treason against Herod and the Roman Empire. R2745:3
The long-promised king of David's line, the Messiah. PD65/77; SM210:2; E130; C257; NS631:6
"The Lord will give him the throne of his father David." (Luke 1:32) C257
So we, today, hail him Messiah and proclaim ourselves believers in him. This is justification by faith. Hence, Palm Sunday may be considered as symbolizing the attainment of justification by those who recognize Jesus. NS631:6
Blessed is he – As truly and as necessarily as there was shouting and rejoicing then, so there is and must be now. R1795:5
Name of the Lord – Jehovah. PD65/77
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Blessed is he that cometh in the name of the Lord – Psa. 118:26 |
| 10 And when he was come into Jerusalem, all the city was moved, saying, Who is this? |
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| 11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee. |
The multitude – Josephus tells us that sometimes the population of Jerusalem, on such an occasion, was swelled to the number of two millions. R4122:6, 3537:3
Nazareth of Galilee – Not highly esteemed among men and in religious circles; thought to be rather peculiar at very best. R3538:6
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| 12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves, |
Into the temple – Not to Herod's palace or to Pilate's palace; but, as the representative of God, the Messiah, he went appropriately to the Father's house or palace, the Temple. R2746:3[R2746]
The temple, built by Herod, was only a type of the Church of the living God, either in future glory or in present humiliation. R3851:5
Typifying the cleansing of the consecrated Temple class since 1878; every selfish, carnal thought, and all worldliness, must be cast out, that the Temple may be clean, the dwelling-place of God's holy Spirit. B239; R4123:2, 2746:6, 1696:1
And cast out – As any Law-abiding Jew was privileged to do. R2746:4, 3851:4, 4123:2
Beginning to exercise power, as befitting a spiritual king, by reproving those who were violating the holy Temple and its precincts. R2746:3, 1695:6
It is assumed, we believe without sufficient authority, that there were two cleansings. R4122:3, 2332:1; R1695:3[R1695]
He had visited the Temple time and again as a Jew and had witnessed these same scenes, but had not interfered, a proof that the occurrence took place but once--after our Lord had assumed the office of King. R4123:2
It is but reasonable to suppose that the use of force in cleansing the Temple followed, and did not precede, the assertion of regal authority shown in the triumphal entry. R2332:1
The last verse of John's account, like the other Gospels, shows the hostile attitude of numerous opponents which did not appear in the beginning of his ministry. R1695:3
Fulfilling the prophecy, "The zeal of thine house hath consumed me." (Psa. 69:9) R4670:4, 4123:2
As a typical act, indicating that, in the end of this age, judgment begins with the professed house of God. (1 Pet. 4:17) R1795:5
In the end of the Gospel age, God purposes a cleansing of his sanctuary, the Temple-- Christendom. (Dan. 8:14) R3851:5
Those associated with the Lord's work for selfish reasons must be driven out. R3851:6
Necessary before the Temple shall be ready to be filled with the glory of God and become the place of prayer for all nations. R2297:4
All them that sold – The antitypical cleansing, now in progress, mainly affects those who make merchandise of holy things. R3851:6
In the temple – They had no right within its hallowed precincts. R4760:4
Not in the Temple proper, but in its outer courts, the whole of which was designated the Temple or house of God. R4123:1
The tables of – Not only stopping their usurious exchange business, but keeping them busy looking after their coins. R4123:2
The moneychangers – Typifying those who rob the people by accepting money for that which is not food. R3851:6
Reaping a profitable harvest from the worshippers who had traveled from a distance, whose money, not being Jewish, could not be accepted at the Temple. R2746:3
A certain Temple tax must be paid in the "shekel of the sanctuary" which was last coined in BC 140, hence quite scarce in our Lord's day and sold at a premium. R4122:6
Today in the nominal temple some make merchandise of their privileges, opportunities and knowledge. Catholics are led to believe they can present nothing acceptable except through the priests; Protestants have regular collection plates and frequent strong appeals for money. R4123:3
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 – Multitudes of strangers from afar rarely brought with them the doves, pigeons or lambs which they presented in sacrifice. R4122:6
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| 13 And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.
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House of prayer – The channel though which all mankind may, during the Millennial age, find access to God. R2297:5
A den of thieves – Taking advantage of the necessities of the people. R4123:1
The thief usually poses as an honorable man; the same is the case with many Christian ministers, teachers and elders. R3852:1
Robbing God by detracting from his honor; robbing the people by taking from them money and honors while selling them bread which is not spiritually satisfying. R3852:2
Of this class are evolutionists, who rob God and receive the money of the people under false pretense. R3852:1
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| 14 And the blind and the lame came to him in the temple; and he healed them.
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The blind and the lame – He cast out the wrong-doers and received the poor outcasts of society. R2296:5
Everywhere we find that earthly wisdom is apt to misinterpret divine promises. Frequently, therefore, the Lord makes use of the weak, poor and ignorant instead. R3852:5
He healed them – Continuing the healing and teaching for several days, but without any further demonstration as a King. R2746:4
Typifying the opening of the blind eyes and the healing of the spiritually lame, particularly since 1878. R2746:6, 1795:5
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| 15 And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the son of David; they were sore displeased, |
And the children – Little, uninstructed children. R3538:6
Little children and those who, in simplicity of heart and meekness, become as little children, become the instruments the Lord uses in shouting his praises. R2746:4
Typifying the Lord's little ones in the present harvest whose praises will fill the true Temple of God. R2746:4, 3852:4,5
Crying in the temple – Doubtless without any particular meaning. R3852:4
Were sore displeased – Typifying the displeasure of the clergy at the present time because of the harvest message now being proclaimed. R2746:6
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| 16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?
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Babes and sucklings – Out of the mouths of the common people. R1796:6[R1796:6]
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Babes and sucklings – The saints of today [1895] - R1795
Thou hast perfected praise – As the saints proclaim their King, His Kingdom and the Jubilee. R1795 |
| 17 And he left them, and went out of the city into Bethany; and he lodged there. |
Into Bethany – Throughout the week he made Bethany his home, going daily to the city and returning at night. Bethany was about two miles distant from the Temple. R3850:2, 2746:4
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| 18 Now in the morning as he returned into the city, he hungered. |
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| 19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever.
And presently the fig tree withered away. |
A fig tree – The Jewish nation. "Now learn a parable of the fig tree." D602, D604; R750:3, 127:1*
For ever – "To the age." (Diaglott) R127:1*
"Cursed to the age"--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*
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| 20 And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! |
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| 21 Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.
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If ye have faith – Absolute confidence in the Word of God. R5446:4
Unto this mountain – Symbol of difficulties and obstructions in our Christian course. R1967:5; Q774:3
A mountain-moving faith would count for nothing without love as a basis. R2203:3
Be thou removed – God gave no such command in respect to the literal mountains. R5446:4
Since there is no basis of evidence that the will of God is to remove literal mountains, a genuine faith in his willingness to do it is an impossibility. R1967:5
Cast into the sea – Swallowed up in anarchy. D596
It shall be done – If they had faith in the power of God, and received a command from him to move the mountain. R5446:4
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Say unto this mountain – Christendom
Be ye removed and cast into the sea – This is exactly what Br. Russell did by preaching that the mountain (Christendom) would be broken down and cast into the sea (the irreligious masses of mankind.) R529 |
| 22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.
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Ye shall ask – God's children are cautioned to ask only such things as he has promised in his word. R2005:4
Ye shall receive – It must be understood that all petitions would be subjected to divine wisdom. Therefore, the answers, though always sure, might not always be in the way expected. R1866:1
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| 23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority? |
By what authority – The apostles' authority was questioned by the same class. Should persecution rise again, let all continue to preach as did the early Church, asking no other authority than the command of the Lord. R992:6
"He that hath my Word, let him speak my Word." (Luke 23:28) OV158:4
This authority – Authority to teach and do good. OV158:3
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| 24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.
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I also will ask – Mark the wisdom of his replies when they sought to entrap him in his words. R575:2
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| 25 The baptism of John, whence was it? from heaven, or of men?
And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? |
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| 26 But if we shall say, Of men; we fear the people; for all hold John as a prophet. |
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| 27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.
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| 28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.
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First – Represents the class of Israelites who made no pretense of serving God, and were branded publicans, sinners, and harlots. R4678:3
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| 29 He answered and said, I will not: but afterward he repented, and went.
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I will not – They made no pretense of serving God. R4678:3
Repented, and went – Through John's message and the teachings of Jesus and the apostles, the publicans, sinners and harlots were the ones ready to receive him. R4678:3, 2755:6
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| 30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.
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Second – Represents the outwardly religious and pious, the Scribes and Pharisees. R4678:2, 2755:6
Corresponding to the "elder son" of the parable of the prodigal son. (Luke 15:11-32) R1958:3
Do not really seek the divine service, but rather serve their own sects, personal aims, honor, etc. R4678:2
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| 31 Whether of them twain did the will of his father?
They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.
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Go into the kingdom – Poor, self-righteous Pharisees! To this day, they are jealous and will not "go in." (Matt. 23:13) R1460:4, 1035:5
Before you – The "elder son" class who had cultivated a spirit of pride and boastfulness. R1958:3
"The common people [who knew not the Law and had not heretofore heard the invitation] heard him gladly" (Mark 12:37); but those first invited were rejected. R342:6
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| 32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.
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ye – 'The chief priests and the elders' - the second son (the same as the 'elder son' in the parable of the prodigal son).
publicans and the harlots – The 'common people' (the younger son in the parable of the prodigal son).
ye had seen it, repented not – Even after these had seen the repentence of the common people and their desire to turn from sin to righteousness, the elders would not see.
Wise saying: 'There is no one so blind as he who will not see.'
Matthew 22:2
The kingdom of heaven ... – The [embryo] kingdom of heaven - The church throughout the Gospel Age.
Is like unto a certain king – Jehovah.
Which made a marriage – It is not Christ who makes this marriage, but His Father.
For his son – For Jesus.
Matthew 22:3
To call them that were bidden – The call went first to the nation of Israel, 'them that were bidden' during the 3½ years of Jesus' ministry.
To the wedding – To be of the bride of Christ.
They would not come – 'He came unto his own, and his own received him not.' John 1:11
Matthew 22:4
Matthew 22:37
This commandment is found in Deut. 6:5.
Matthew 22:39
See Lev. 19:18 |
| 33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:
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Another parable – Forming a part of the Lord's discourse on the last day of his public ministry. R1982:2
Apparently our Lord had in mind the parable of the vineyard of Isa. 5:1-7
when he gave this parable. R2904:1, 1982:3, 1896:2, 1795:3
Nearly all parables related to the Kingdom; some directly, others, as this one, indirectly. R5504:3
A certain householder – Jehovah. R1982:3, 4678:3, 5504:6, 2755:6, 1795:3
Planted a vineyard – "For the vineyard of the Lord of hosts is the house of Israel." (Isa. 5:7) R1982:3
The Jewish nation, typifying Christendom. R1982:3, 1983:1, 4678:3,5, 5504:3, 1795:3
Since nominal fleshly Israel was a prototype of nominal Christendom, we may look for somewhat similar conditions and dealings in the harvest of this Christian age. R4678:2
In all respects well-appointed and furnished for his purpose. R4678:3
The vineyard represents the Jewish polity, and the vine represents the people, especially such as were in influence and power--the leaders. R2904:1
With a root of promise, a hope, the promise made to Abraham. R5504:3
And hedged it – With the divine Law, the prophecies, and special supervision and guardianship. R1795:3
With the divine promise that as long as Israel would be faithful and loyal to God, they would be thoroughly protected against their enemies. R5504:3
Digged a winepress – Including the trough in which the grapes were pressed, and the vat for the reception of the juice pressed from them. R1795:3
The various advantages conferred upon Israel, such as the worship of the sanctuary, the leadings of Jehovah, and the teachings of the prophets, all of which should have caused the vine to yield a large increase. R1795:6
Built a tower – A watch tower, representing the prophets. R1795:6
The watchmen were the prophets who cried aloud and warned the people from time to time in respect to any and every breaking down of the wall or partition. R5504:3
The Lord declared himself to be Israel's High Tower. R5504:3
To the husbandmen – The scribes and Pharisees, who sat in Moses' seat. R2756:1, 5504:6, 4678:3, 1982:3
Whose duty it was to care for the vines and fruitage, and render an account. R4678:3
Whose duty it was to instruct and lead in the way of the Lord. R1795:6
Into a far country – Implies that the arrangement was intended to stand for a long time. R5504:5
To receive title to his Kingdom, and to return to take possession of it. (Matt. 25:14,31) SM693:2; NS855:6
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| 34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.
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Time of the fruit – Which the Lord had a right to expect from Israel. R1796:1, 5504:6
The appointed harvest time in which those addressed were then living. R1795:6
These husbandmen had this stewardship from the time of the exodus down to the time of the coming of Messiah, a period of nearly nineteen centuries. R1982:3
Sent his servants – Prophets and teachers. R4678:3, 1982:5, 5504:6, 1796:1
These servants (the prophets) and their messages became tests as respected the love, devotion and loyalty of the vine-dressers, and tests also of the character-development of the people of Israel. R5504:6
To the husbandmen – The rulers in Israel, because of their influence and power, were held specially responsible for the course of the nation, though this did not relieve the individuals of their responsibility. R1796:1
The fruits of it – Gratitude, love, obedience, meekness, teachableness. R1795:6, 4678:4
Expecting that, through their inability to keep the Law, they would become stronger in character, more reverential and loyal to God, more desirous for the real Kingdom. R5504:6
"He looked for judgment, but behold oppression; for righteousness, but behold a cry." (Isa. 5:7) R1982:3
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| 35 And the husbandmen took his servants, and beat one, and killed another, and stoned another.
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Husbandmen took – Today also we see some high in official positions as representatives of God who use their positions to entrench themselves, hold power over the people, and carry out their own schemes. R4678:6
His servants – The scribes' and Pharisees' pride prompted the mistreatment of the Owner's special representatives, the prophets. R4678:5, 5505:1
Beat one – Reasoning that to acknowledge these servants and their reproofs would mean to acknowledge that they themselves were merely vine-dressers and not the owners. R5505:1
Killed another – Today they behead in the sense of ostracism, and shoot out the arrows of bitter words and slanders. R4678:6
The prophets were stoned, beaten, murdered, sawn asunder, became wanderers, and dwelt in dens and caves. (Heb. 11:36-38) R4678:4
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| 36 Again, he sent other servants more than the first: and they did unto them likewise.
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| 37 But last of all he sent unto them his son, saying, They will reverence my son.
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His son – Our Lord Jesus. R1982:5, 5505:1, 1796:1
His claim to be the Owner's son was backed by numerous signs which the people were disposed to recognize. R5505:2
They will reverence – Though God knew it would be otherwise, it is so expressed to show the reasonableness of such expectations. R1796:1, 5505:1
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| 38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.
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The husbandmen – The chief priests and rulers. R1796:1, 5504:5
Among themselves – Privately and deceitfully. R1796:1
This is the heir – This man claims to be the Messiah. R1796:1
Let us kill him – His death was necessary for the success of their theories and plans, because his theories and teachings were so different from theirs. R5505:3
Seize on his inheritance – Retain our prestige and power. R1796:1, 1982:6
Lord it over God's heritage. R4678:5
Acting as though they were the real owners and not merely the Owner's servants. R5504:6
Not realizing that this course was the very one which would lead to the destruction of that typical kingdom, that typical vineyard. R5505:3
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| 39 And they caught him, and cast him out of the vineyard, and slew him.
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Cast him out – Whatever the reasons for thinking the other prophets deceivers, none of these arguments would hold against the Owner's son, whose credentials were manifest in his holiness. R5505:2
Slew him – Thus Jesus foretold his own violent death. R5505:3
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| 40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?
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| 41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. |
Miserably destroy – God's judgments came upon the Jewish nation, with the result that it was entirely overthrown in the year 70 AD. R5505:4
His vineyard – Putting into it only the true vine, inspired with faith and loyalty toward God. "I am the true vine and ye are the branches." (John 15:1,2) R5505:5
Other vineyards have been started. The Bible speaks of two--"the vine of my Father's right-hand planting" (Isa. 60:21), and "the vine of the earth" (Rev. 14:18). R5505:5
Other husbandmen – Jesus and the apostles, and other teachers of the Gospel Church. R1982:6, 2756:1, 5505:4, 4678:5
Dispossessing the scribes and Pharisees. R4678:5
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| 42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?
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The stone – The top stone, Christ Jesus, the head stone of God's building, pattern for the whole, a stone of stumbling and rock of offense. C329, C330; R1982:6, 4678:6, 5505:6
The builders – The priests and Pharisees. C329
Rejected – By the Jews. R5505:6
Fleshly Israel failed to accept Christ as their headstone, and hence were rejected from being the special house of God. C329
Is become – Though rejected by them, that would not hinder its exaltation in God's due time as the chief stone in the glorious spiritual Temple of God. R1982:6
Head of the corner – The building of God being referred to as a pyramid, of which the top stone is the chief corner stone. (Psa. 118:22; Zech. 4:7) R1982:6; C329
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| 43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
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The kingdom of God – The Kingdom privileges or opportunities, first offered to natural Israel, were transferred to spiritual Israel. R4593:6, 5505:6; B119
The Kingdom dignity pictured by the purple raiment of the rich man. (Luke 16:19) NS819:1
Taken from you – "Israel hath not obtained that which he seeketh for." (Rom. 11:7) B119
Taken from them as a nation, not as individuals. NS513:5, 606:5, 631:1
Their typical righteousness ceased, and the promise of royalty ceased to be theirs. R2604:3, 1000:4, 284:2; HG386:1
Israel was not ready to be used of God in the blessing of other nations; only a remnant was found worthy. R4593:6
Given to a nation – Spiritual Israel, whose existence began at Pentecost. R4593:6
"An holy nation, a peculiar people." (1 Pet. 2:9) R2604:3, 2125:5; NS630:5
Separate and distinct from all others, gathered out from Jews and Gentiles, bond and free, from every nation and denomination. R5505:6
Not to some other nation. God proposed to organize a holy nation, composed of the holy Jews and others of a similar class among all nations. NS513:5
A class they esteemed less than the publicans and sinners, the Gentiles, whom they esteemed as "dogs," and from among whom the Bride of Christ is being selected. R1460:4; HG153:5
Represented by "Lazarus" in the Parable of the Rich Man and Lazarus. R1087:1, 2604:3, 1000:4, 802:3*, 284:2; HG386:1
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| 44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
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And whosoever – The Jewish church in the harvest of the Jewish age, and the nominal Christian church in the harvest of the Gospel age. R1983:1
"And he shall be for a stone of stumbling and for a rock of offense to both the houses of Israel." (Isa. 8:14) R1983:1
Shall fall on – A number of prophetic statements which met a fulfillment in Jesus were so mixed up with others not specially applicable to him, that one might readily stumble over them, not applying them to Messiah, had not the holy Spirit brought them to the attention of the apostles. R435:3
This stone – Our Lord was a stone of stumbling to natural Israel in their harvest, and similarly to spiritual Israel in the present harvest; especially his presence and his work. R5817:1
Messiah. R4678:6
The doctrine of the ransom. R448:2
Connected with the stone that strikes Nebuchadnezzar's image. (Dan. 2:34) R3359:4*
Shall be broken – By stumbling over Jesus they injure themselves. R5505:6, 4678:6
In stumbling over Christ at his first advent, the Jewish nation was indeed broken to pieces. R1982:6
In stumbling, the nominal gospel church will, as natural Israel, be broken. The whole institution will be disintegrated. R1983:4
But on whomsoever – When the Kingdom is established. R1983:4
It shall fall – After it has been raised to glory and power. R1983:4
In the sense of condemning them. R5505:6
By stumbling over him, they injure themselves; but if he falls on, or condemns them, it signifies their utter destruction, their cutting off in the second death. R5505:6, 4678:6
Grind him to powder – When the Church is glorified, upon whomsoever this stone falls, it will utterly destroy. "Every soul that will not hear that prophet shall be destroyed from among the people." (Acts 3:22,23) R1983:4
In and by the great time of trouble, all opposition shall be thoroughly broken down. NS435:1
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| 45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. |
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| 46 But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. |
Lay hands on him – Thus fulfilling the final prediction of the parable (verse 39). R1795:3
As the chief priests, the clergy, do today against those whose blindness and lameness the Lord has healed. R1795:5
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