Bible Commentaries

When they drew near to Jerusalem, and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, saying to them, "Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them, and bring them to me. If anyone says anything to you, you shall say, 'The Lord needs them,' and immediately he will send them."

When he had come into Jerusalem, all the city was stirred up, saying, "Who is this?" The multitudes said, "This is the prophet, Jesus, from Nazareth of Galilee."

These verses contain a very remarkable passage in our Lord Jesus Christ's life. They describe His public entry into Jerusalem, when He came there for the last time, before He was crucified.

There is something peculiarly striking in this incident in our Lord's history. The narrative reads like the account of some royal conqueror's return to his own city. "A very great multitude" accompanies him in a kind of triumphal procession. Loud cries and expressions of praise are heard around him. "All the city was stirred up." The whole transaction is singularly at variance with the past tenor of our Lord's life. It is curiously unlike the ways of Him who did not "cry, nor strive, nor let His voice be heard in the streets"--who withdrew Himself from the multitude on other occasions--and said to those He healed, "see that you say nothing to any man." (Mark 1:44.) And yet the whole transaction admits of explanation. The reasons of this public entry are not hard to find out. Let us see what they were.

The plain truth is, that our Lord knew well that the time of His earthly ministry was drawing to a close. He knew that the hour was approaching when He must finish the mighty work He came to do, by dying for our sins upon the cross. He knew that His last journey had been accomplished, and that there remained nothing now in His earthly ministry, but to be offered as a sacrifice on Calvary. Knowing all this, He no longer, as in time past, sought secrecy. Knowing all this, He thought it good to enter the place where He was to be delivered to death, with peculiar solemnity and publicity. It was not fitting that the Lamb of God should come to be slain on Calvary privately and silently. Before the great sacrifice for the sins of the world was offered up, it was right that every eye should be fixed on the victim. It was suitable that the crowning act of our Lord's life should be done with as much notoriety as possible. Therefore it was that He made this public entry. Therefore it was that He attracted to himself the eyes of the wondering multitude. Therefore it was that all Jerusalem was moved. The atoning blood of the Lamb of God was about to be shed. The deed was not to be "done in a corner." (Acts 26:26.)

It is good to remember these things. The real meaning of our Lord's conduct at this period of His history is not sufficiently considered by many readers of this passage. It remains for us to consider the practical lessons which these verses appear to point out.

In the first place, let us notice in these verses an example of our Lord Jesus Christ's perfect knowledge. He sends His two disciples into a village. He tells them that they will there find the donkey on which he was to ride. He provides them with an answer to the inquiry of those to whom the donkey belonged. He tells those who on giving that answer the donkey will be sent. And all happens exactly as He foretells.

There is nothing hidden from the Lord's eyes. There are no secrets with Him. Alone or in company, by night or by day, in private or in public, He is acquainted with all our ways. He who saw Nathanael under the fig-tree is unchanged. Go where we will, and retire from the world as we may, we are never out of sight of Christ.

This is a thought that ought to exercise a restraining and sanctifying effect on our souls. We all know the influence which the presence of the rulers of this world has upon their subjects. Nature itself teaches us to put a check on our tongues, and demeanor, and behavior, when we are under the eye of a king. The sense of our Lord Jesus Christ's perfect knowledge of all our ways, ought to have the same effect upon our hearts. Let us do nothing we would not like Christ to see, and say nothing we would not like Christ to hear. Let us seek to live and move and have our being under a continual recollection of Christ's presence. Let us behave as we would have done had we walked beside Him, in the company of James and John, by the sea of Galilee. This is the way to be trained for heaven. In heaven, "we shall ever be with the Lord." (1 Thessalonians 4:17.)

In the second place, let us notice in these verses an example of the manner in which prophecies concerning our Lord's first coming were fulfilled. We are told that His public entry fulfilled the words of Zechariah, "Your King comes to you, humble, and riding on a donkey."

It appears that this prediction was literally and exactly fulfilled. The words which the prophet spoke by the Holy Spirit received no figurative accomplishment. As he said, so it came to pass. As he foretold, so it was done. Five hundred and fifty years had passed away since the prediction was made--and then, when the appointed time arrived, the long-promised Messiah did literally ride into Zion on an donkey. No doubt the vast majority of the inhabitants of Jerusalem saw nothing in the circumstance. The veil was upon their hearts. But we are not left in doubt as to the fulfillment of the prophecy. We are told plainly, "all this was done that it might be fulfilled."

From the fulfillment of God's word in time past, we are surely intended to gather something as to the manner of its fulfillment in time to come. We have a right to expect that prophecies respecting the second advent of Christ, will be as literally fulfilled as those respecting His first advent. He came to this earth literally in person the first time. He will come to this earth literally in person the second time. He came in humiliation once literally to suffer. He will come again in glory literally to reign. Every prediction respecting things accompanying His first advent was literally accomplished. It will be just the same when He returns. All that is foretold about the restoration of the Jews--the judgments on the ungodly--the unbelief of the world, the gathering of the elect--shall be made good to the letter. Let us not forget this. In the study of unfulfilled prophecy, a fixed principle of interpretation is of the first importance.

Finally, let us notice in these verses a striking example of the worthlessness of man's favor. Of all the multitudes who crowded round our Lord as He entered Jerusalem, none stood by Him when He was delivered into the hands of wicked men. Many cried, "Hosanna!" who four days after cried, "away with Him, crucify Him!"

But this is a faithful picture of human nature. This is a proof of the utter folly of thinking more of the praise of man than the praise of God. Nothing is so fickle and uncertain as popularity . It is here today and gone tomorrow. It is a sandy foundation, and sure to fail those who build upon it. Let us not care for it. Let us seek the favor of Him who is "the same yesterday, and today, and forever." (Hebrews 13:8.) Christ never changes. Those whom He loves, He loves to the end. His favor endures forever.

Jesus entered into the temple area, and drove out all of those who sold and bought in the temple, and overthrew the money changers' tables and the seats of those who sold the doves. He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers!"

Jesus answered them, "Most certainly I tell you, if you have faith, and don't doubt, you will not only do what was done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. All things, whatever you ask in prayer, believing, you will receive."

We have in these verses an account of two remarkable events in our Lord's history. In both, there was something eminently figurative and typical. Each was an emblem of spiritual things. Beneath the surface of each, lie lessons of solemn instruction.

The first event that demands our attention, is our Lord's visit to the temple. He found His Father's house in a state which too truly shadowed forth the general condition of the whole Jewish church--everything out of order, and out of course. He found the courts of that holy building disgracefully profaned by worldly transactions. Trading, and buying, and selling, were actually going on within its walls. There stood dealers ready to supply the Jew who came from distant countries, with any sacrifice he wanted. There sat the money-changer, ready to change his foreign money for the current coin of the land. Bulls, and sheep, and goats, and pigeons, were there exposed for sale, as if the place had been a market. The jingling of money might there be heard, as if these holy courts had been a bank or an exchange.

Such were the scenes that met our Lord's eyes. He saw it all with holy indignation. "He drove out all of those who sold and bought." He "overthrew the money changers' tables." Resistance there was none, for men knew that He was right. Objection there was none, for all felt that he was only reforming a notorious abuse, which had been basely permitted for the sake of gain. Well might He sound in the ears of the astonished traders, as they fled from the temple -- "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers!"

Let us see in our Lord's conduct on this occasion, a striking type of what He will do when He comes again the second time. He will purify His visible church as He purified the temple. He will cleanse it from everything that defiles and works iniquity, and cast every worldly professor out of its pale. He will allow no worshiper of money, or lover of gain, to have a place in that glorious temple, which He will finally exhibit before the world. May we all strive to live in the daily expectation of that coming! May we judge ourselves, that we be not condemned and cast out in that searching and sifting day! We should often study those words of Malachi--"Who can endure the day of His coming? and who will stand when He appears? for He is like a refiner's fire, and like launderer's soap." (Malachi 3:2.)

The second event that demands our attention in these verses, is our Lord's curse upon the fruitless fig-tree. We are told, that being hungry He came to a fig-tree in the way, and "found nothing on it but leaves. He said to it, 'Let there be no fruit from you forever!' Immediately the fig tree withered away." This is an incident almost without parallel in all our Lord's ministry. It is almost the only occasion on which we find Him making one of His creatures suffer, in order to teach a spiritual truth. There was a heart-searching lesson in that withered fig-tree. It preaches a sermon we shall all do well to hear.

That fig-tree, full of leaves , but barren of fruit , was a striking emblem of the Jewish church, when our Lord was upon earth. The Jewish church had everything to make an outward show. It had the temple, the priesthood, the daily service, the yearly feasts, the Old Testament Scriptures, the rituals of the Levites, the morning and evening sacrifice. But beneath these goodly leaves, the Jewish church was utterly destitute of fruit . It had no grace, no faith, no love, no humility, no spirituality, no real holiness, no willingness to receive its Messiah. (John 1:11.) And hence, like the fig-tree, the Jewish church was soon to wither away. It was to be stripped of all its outward ornaments, and its members scattered over the face of the earth. Jerusalem was to be destroyed. The temple was to be burned. The daily sacrifice was to be taken away. The tree was to wither away to the very ground. And so it came to pass. Never was there a type so literally fulfilled. In every wandering Jew we see a branch of the fig-tree that was crushed.

But we may not stop here. We may find even more instruction in the event we are now considering. These things were written for our sakes, as well as for the Jews.

Is not every fruitless branch of Christ's visible church in an dreadful danger of becoming a withered fig-tree? Beyond doubt it is. High ecclesiastical profession, without holiness among the people--overweening confidence in councils, bishops, liturgies, and ceremonies, while repentance and faith have been neglected--have ruined many a visible church in time past, and may yet ruin many more. Where are the once famous churches of Ephesus, and Sardis, and Carthage, and Hippo? They are all gone. They had leaves, but no fruit. Our Lord's curse came upon them. They became withered fig-trees. The decree went forth, "Hew them down." (Daniel 4:23.) Let us remember this. Let us beware of Church-pride. Let us not be high-minded, but fear. (Romans 2:20.)

Finally, is not every fruitless professor of Christianity in dreadful danger of becoming a withered fig-tree? There can be no doubt of it. So long as a man is content with the leaves of religion--with a name to live while he is dead, and a form of godliness without the power--so long his soul is in great peril. So long as he is satisfied with going to church or chapel, and receiving the Lord's supper, and being called a Christian, while his heart is not changed, and his sins not forsaken--so long he is daily provoking God to cut him off without remedy. Fruit, fruit--the fruit of the Spirit, is the only sure proof that we are savingly united to Christ, and in the way to heaven. May this sink down into our hearts, and never be forgotten!

When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, "By what authority do you do these things? Who gave you this authority?"

Jesus said to them, "Most certainly I tell you that the tax collectors and the prostitutes are entering into the Kingdom of God before you. For John came to you in the way of righteousness, and you didn't believe him, but the tax collectors and the prostitutes believed him. When you saw it, you didn't even repent afterward, that you might believe him.

These verses contain a conversation between our Lord Jesus Christ, and the chief priests and elders of the people. Those bitter enemies of all righteousness saw the sensation which the public entry into Jerusalem, and the cleansing of the temple, had produced. At once they came around our Lord like bees, and endeavored to find occasion for an accusation against Him.

Let us observe, in the first place, how ready the enemies of truth are to question the authority of all who do more good than themselves. The chief priests have not a word to say about our Lord's teaching. They make no charge against the lives or conduct of Himself or His followers. The point on which they fasten is his commission--"By what authority do you these things? and who gave you this authority?"

The same charge has often been made against the servants of God, when they have striven to check the progress of ecclesiastical corruption. It is the old weapon by which the children of this world have often labored to stop the progress of revivals and reformations. It is the weapon which was often brandished in the face of the Reformers, the Puritans, and the Methodists of the last century. It is the poisoned arrow which is often shot at city-missionaries and lay-agents in the present day. Too many care nothing for the manifest blessing of God on man's work, so long as he is not sent forth by their own sect or party. It matters nothing to them, that some humble laborer in God's harvest can point to numerous conversions of souls through his instrumentality. They still cry, "By what authority do you these things?"

His success is nothing--they demand his commission. His cures are nothing--they require his diploma. Let us neither be surprised nor moved, when we hear such things. It is the old charge which was brought against Christ Himself. "There is no new thing under the sun." (Ecclesiastes 1:9.)

Let us observe, in the second place, the consummate wisdom with which our Lord replied to the question put to Him. His enemies had asked Him for His authority for doing what He did. They doubtless intended to make His answer a handle for accusing Him. He knew the drift of their inquiry, and said, "I also will ask you one question, which if you tell me, I likewise will tell you by what authority I do these things. The baptism of John, where was it from? From heaven or from men?"

We must distinctly understand, that in this answer of our Lord's there was no evasion. To suppose this is a great mistake. The counter question which He asked, was in reality an answer to His enemies' inquiry. He knew they dared not deny that John the Baptist was a man sent from God. He knew that, this being granted, he needed only to remind them of John's testimony to Himself. Had not John declared him to be "the Lamb of God who takes away the sin of the world?" Had not John pronounced Him to be the Mighty One, who was to "baptize with the Holy Spirit?" In short, our Lord's question was a home-thrust to the conscience of His enemies. If they once conceded the divine authority of John the Baptist's mission, they must also concede the divinity of His own. If they acknowledged that John came from heaven, they must acknowledge that Jesus Himself was the Christ.

Let us pray that, in this difficult world, we may be supplied with the same kind of wisdom which was here displayed by our Lord. No doubt we ought to act on the injunction of Peter, "and always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear." (1 Peter 3:15.) We ought to shrink from no inquiry into the principles of our holy religion, and to be ready at any time to defend and explain our practice. But for all this, we must never forget that "wisdom is profitable to direct," and that we should strive to speak wisely in defense of a good cause. The words of Solomon deserve consideration--"Don't answer a fool according to his folly, lest you also be like him." (Proverbs 26:4)

In the last place, let us observe in these verses, what immense encouragement our Lord holds out to those who repent. We see this strikingly brought out in the parable of the two sons. Both were told to go and work in their father's vineyard. One son, like the profligate publicans, for some time flatly refused obedience, but afterwards repented and went. The other, like the formal Pharisees, pretended willingness to go, but in reality went not. "Which of the two," says our Lord, "did the will of his father?" Even his enemies were obliged to reply, "the first."

Let it be a settled principle in our Christianity, that the God and Father of our Lord Jesus Christ is infinitely willing to receive penitent sinners. It matters nothing what a man has been in time past. Does he repent, and come to Christ? Then old things are passed away, and all things are become new. It matters nothing how high and self-confident a man's profession of religion may be. Does he really give up his sins? If not, his profession is abominable in God's sight, and he himself is still under the curse. Let us take courage ourselves, if we have been great sinners hitherto. Only let us repent and believe in Christ, and there is hope. Let us encourage others to repent. Let us hold the door wide open to the very chief of sinners. Never will that word fail, "If we confess our sins, he is faithful and righteous to forgive us the sins, and to cleanse us from all unrighteousness." (1 John 1:9.)

"Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a winepress in it, built a tower, leased it out to farmers, and went into another country. When the season for the fruit drew near, he sent his servants to the farmers, to receive his fruit. The farmers took his servants, beat one, killed another, and stoned another. Again, he sent other servants more than the first--and they treated them the same way. But afterward he sent to them his son, saying, 'They will respect my son.' But the farmers, when they saw the son, said among themselves, 'This is the heir. Come, let's kill him, and seize his inheritance.' So they took him, and threw him out of the vineyard, and killed him. When therefore the master of the vineyard comes, what will he do to those farmers?"

When the chief priests and the Pharisees heard his parables, they perceived that he spoke about them. When they sought to seize him, they feared the multitudes, because they considered him to be a prophet.

The parable contained in these verses was spoken with special reference to the Jews. They are the husbandmen here described. Their sins are set before us here as in a picture. Of this there can be no doubt. It is written, that "He spoke about them."

But we must not flatter ourselves that this parable contains nothing for the Gentiles. There are lessons laid down for us, as well as for the Jew. Let us see what they are.

We see, in the first place, what distinguishing privileges God is pleased to bestow on some nations.

He chose Israel to be a peculiar people to Himself. He separated them from the other nations of the earth, and bestowed on them countless blessings. He gave them revelations of Himself, while all the rest of the earth was in darkness. He gave them the law, and the covenants, and the oracles of God, while all the world beside was let alone. In short, God dealt with the Jews as a man deals with a piece of land which he fences out and cultivates, while all the fields around are left untilled and waste. The vineyard of the Lord was the house of Israel. (Isaiah 5:7.)

And have we no privileges? Beyond doubt we have many. We have the Bible, and liberty for every one to read it. We have the Gospel, and permission to every one to hear it. We have spiritual mercies in abundance, of which five hundred millions of our fellow men know nothing at all. How thankful we ought to be! The poorest man in England may say every morning, "There are five hundred million immortal souls worse off than I am. Who am I, that I should differ? Bless the Lord, O my soul."

We see, in the next place, what a bad use nations sometimes make of their privileges.

When the Lord separated the Jews from other people, He had a right to expect that they would serve Him, and obey His laws. When a man has taken pains with a vineyard, he has a right to expect fruit. But Israel rendered not a due return for all God's mercies. They mingled with the heathen, and learned their ways. They hardened themselves in sin and unbelief. They turned aside after idols. They kept not God's ordinances. They despised God's temple. They refused to listen to His prophets. They abused those whom he sent to call them to repentance. And finally they brought their wickedness to a height, by killing the Son of God Himself, even Christ the Lord.

And what are we doing ourselves with our privileges? Truly that is a serious question, and one that ought to make us think. It may well be feared, that we are not, as a nation, living up to our light, or walking worthy of our many mercies. Must we not confess with shame, that millions among us seem utterly without God in the world? Must we not acknowledge, that in many a town, and in many a village, Christ seems hardly to have any disciple, and the Bible seems hardly to be believed? It is vain to shut our eyes to these facts. The fruit that the Lord receives from His vineyard in Great Britain, compared with what it ought to be, is disgracefully small. It may well be doubted whether we are not as provoking to Him as the Jews.

We see, in the next place, what an dreadful reckoning God sometimes has with nations and churches, which make a bad use of their privileges.

A time came when the patience of God towards the Jews had an end. Forty years after our Lord's death, the cup of their iniquity was at length full, and they received a heavy chastisement for their many sins. Their holy city, Jerusalem, was destroyed. Their temple was burned. They themselves were scattered over the face of the earth. "The kingdom of God was taken from them, and given to a nation bringing forth its fruits."

And will the same thing ever happen to us? Will the judgments of God ever come down on this nation of England, because of her unfruitfulness under so many mercies? Who can tell? We may well cry with the prophet, "Lord God, you alone know." We only know that judgments have come on many a church and nation in the last 1800 years. The kingdom of God has been taken from the African churches. The Mohammedan power has overwhelmed most of the churches of the East. At all events it becomes all believers to intercede much on behalf of our country. Nothing offends God so much as neglect of privileges. Much has been given to us, and much will be required.

We see, in the last place, the power of conscience even in wicked men.

The chief priests and elders at last discovered that our Lord's parable was specially meant for themselves. The point of its closing words was too sharp to be escaped. "They knew that he spoke about them."

There are many hearers of the Gospel in every congregation, who are exactly in the condition of these unhappy men. They know that what they hear Sunday after Sunday is all true. They know that they are wrong themselves, and that every sermon condemns them. But they have neither will nor courage to acknowledge this. They are too proud and too fond of the world to confess their past mistakes, and to take up the cross and follow Christ. Let us all beware of this dreadful state of mind. The last day will prove that there was more going on in the consciences of hearers than was at all known to preachers. Thousands and ten thousands will be found, like the chief priests, to have been convicted by their own conscience, and yet to have died unconverted.