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John xii. 36. While ye have light, believe in the light, that Jerusalem.
ye may be the children of light. These things
fore them, yet they believed not on him : John xii. 38. That the saying of Esaias the prophet might be
fulfilled, which he spake, & Lord, who hath be- g Isa. liii. !. lieved our report? and to whom hath the arm of
the Lord been revealed ? John xii. 39. Therefore they could not believe, because that
Esaias said again,
bHe hath blinded their eyes, and hardened their h Matt. xiii. heart; that they should not see with their eyes, nor understand with their heart, and be converted,
and I should heal them. John xii. 41. These things said Esaias, when he saw his glory,
and spake of him.
believed on him: but because of the Pharisees
out of the synagogue : John xii. 43. For they loved the praise of men more than the i Ch. v. 41.
praise of God.
John xii, 40.
John xii. 44.
John xii. 45. John xii. 46.
JOHN xii. 44. to the end.
And he that seeth me seeth him that sent me. **
* I am come a light into the world, that whoso- k Ch. iii. 19. ever believeth on me should not abide in darkness.
And if any man hear my words, and believe not, I judge him not: 'for I came not to judge i Ch. iii. 17. the world, but to save the world.
He that rejecteth me, and receiveth not my words, hath one that judgeth him : m the word m Mark xvi. that I have spoken, the same shall judge him in the last day.
For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak,
John xii. 47.
John xii. 48.
John xii. 49.
And I know that his commandment is life ever- John xii. 50. lasting : whatsoever I speak therefore, even as the Father said unto me, so I speak.
MATT. xxi. 17. MARK xi. 11.
Mark xi. 11. and he lodged there.
Matt xxi, 17.
salem, again curses the barren Fig Tree'.
MATT. xxi. 18, 19. MARK xi. 12—15.
Matt. xxi. 18. on the morrow,
Mark xi. 12. in the morning,
Matt. xxi. 18.
7 If we regard this fig tree, as a mere emblem, or type, we shall find a beautiful and perfect harmony throughout the whole narrative. The religion of the Jews had now become merely external, it flourished only in appearance : it possessed the leaves, but not the fruits of holiness. The fig tree, therefore, became the most apt representation of the state of the Jews at that time, and of their consequent destruction, or withering away. Had it been the season of figs, and the fruit already gathered, the tree would not have been so appropriately the object of a curse, or so expressively a type of the Jewish nation. In this, as in many other instances, our Saviour predicted the future by a significant action, or sign, before he judged it expedient to declare it publicly. The parable of the fruitless fig tree (Luke xiji. 7.) bears the same signification.
Another illustration is given of this parable, in reference to the first establishment of the Levitical Priesthood. When an opposition was made to the divine ordination of Aaron, the Levitical Priesthood was ratified and confirmed by the miracle of a dry rod, which in one night budded, blossomed, and brought forth fruits. Now, when it was about to be removed, because it had ceased to flourish, or to yield its appointed produce, its fate was prefigured by a contrary miracle, by an apparently flourishing tree reduced as it were, in one night, to a dry rod, for ever barren.
The choice of this tree, as an emblem, corresponds with other parts of Scripture, Jer. xxiv. 2. Luke xiii. 6. Micah vii. 1. Cant. xi. 11-13.
Mark xi. 12. when they were come from Bethany,
when he came to it,
fruit of thee hereafter,
henceforward for ever. Mark xi. 14. And his disciples heard it. Matt. xxi. 19. And presently the fig tree withered away.
MARK xi. part of ver. 12, 13, 14. 12 And-he was hungry: 13 And seeing a fig tree-he came—he found nothing but leaves 14 And—for ever-disciples heard it.
MARK xi. 15–18.
into the temple, and began to cast out them that
8 The words kalpos cúkwy, (" the time of figs,'') signify the time of gathering, i.e. the fig harvest. Wetstein's observations are worthy of notice : he says, that if Christ, when approaching a fig tree at the season when figs are ripe, had found nothing but leaves, this would not have afforded a decisive proof that the tree was barren, and deserving of a curse : for had it been ever so fruitful, all the figs might have been previously plucked off. But since before the fig harvest it had abundance of leaves, it might be justly expected to have figs also. Lightfoot remarks, that this cursing injured no one, since, as we learn from St. Matthew, the tree grew by the way side.
9 Dr. Hales having taken for granted that the temple was cleansed on the Tuesday, and not on the Monday, has preferred the order of St. Mark, and made some minor alterations in the position of these events. The foundation of his reasoning is removed by the arguments of Pilkington, which are inserted in the note to section 3, p. 389.
In Matt. xxi. 13. when our Saviour drove the buyers and sellers out of the temple, he said to them, “ It is written, my house shall be called an house (not the house) of prayer, but ye have made it a den of thieves;" or, if it be read with an interrogation, "And have ye made it a den of thieves ?” 'Yueñc dè autòv itorijoATE SIIHAAION AHETON, then the indignation will be increased,
sold and bought in the temple, and overthrew the
And would not suffer that any man should Mark xi. 16. carry any vessel through the temple.
And he taught, saying unto them, Is it not Mark xi. 17. * Or, an written, My house shall be called * of all nations pruger for all the house of prayer? but ye have made it a den of
The Scribes and Chief Priests seek to destroy Jesus.
MARK xi. 18. LUKE xix. 47, 48.
Like xix. 47.
Mark xi. 18.
from the opposition between “God” and “ye." The same is related by Mark xi.
Hic spelunca fuit vasto submota recessu, &c.
Luke xix. 47. and the chief of the people,
Jerusalem. Mark xi. 18. heard it, and sought how they might destroy him: Luke xix. 48. And could not find what they might do: Mark xi. 18. for they feared him, because all the people were
astonished at his doctrine, Luke xix. 48. and * were very attentive to hear him.
* Or, hanged on him. Acts xvi. 14.
LUKE xix. part of ver. 37. 47 – But the Chief Priests and the Scribes--sought to destroy him ;-,
Christ retires in the Evening from the City.
MARK xi. 19.
Mark xi, 19.
withered. Matt. xxi. 20—23. MARK xi. 20—27. Mark xi. 20. And in the morning, as they passed by, they . Matt. xxi.
saw the fig-tree dried up from the roots. Matt, xxi. 20. And when the disciples saw it, they marvelled,
saying, How soon is the fig-tree withered away! Mark si, 21. And Peter calling to remembrance saith unto
· him, Master, behold, the fig-tree which thou
cursedst is withered away! Mark xi. 22. And Jesus answering saith unto them, + Have , OT, Hlave
faith in God.
not only do this which is done to the fig-tree, but
But nobody, I imagine, could have known the meaning and propriety of the words ornalov and Aysūv, if St. John had not informed us that oxen and sheep were brought into the temple to be sold; whereby the prophecy of Jer. vii. 11. My othlalov Apsūv ó Oikos uâ, (to which our Saviour alludes) was fulfilled ; for the temple could not have been called on jatoy dysūv, had not oxen and sheep been brought into it. See Bowyer.