Jesus the Christ Part 55

FOOTNOTES:

[1039] Matt. 20:17-19; Mark 10:32-34; Luke 18:31-34.

[1040] The earlier predictions were: (1) that spoken shortly before the Transfiguration (Matt. 16:21; Mark 8:31), and (2) that which followed, in Galilee, (Matt. 17:22, 23; Mark 9:31; compare Luke 9:44).

[1041] Matt. 20:20-28; Mark 10:35-45.

[1042] Note 1, end of chapter.

[1043] For earlier lessons on the greatness of humility see pages 386 and 471; for the significance of the t.i.tle, Son of Man, see pages 142-144.

[1044] Matt. 20:30-34; Mark 10:46-52; Luke 18:35-43.

[1045] See account of the two demoniacs, Matt. 8:28, compare Mark 5:1, Luke 8:27. See also page 310 herein.

[1046] Compare Matt. 9:27; 15:22; page 85 herein.

[1047] Luke 19:1-10.

[1048] Note 2, end of chapter.

[1049] Exo. 22:1-9.

[1050] Compare pages 389 and 454 to 461.

[1051] Luke 19:11-27.

[1052] Note 3, end of chapter.

[1053] Compare Mark 13:34.

[1054] Note 4, end of chapter.

[1055] Comparison of similarities and differences between this parable and that of the Talents (Matt. 25:14-30) will be made in chapter 32, pages 580-584.

[1056] John 12:1-8; Matt. 26:6-13; Mark 14:3-9.

[1057] See Exo. 12:1-10; also page 112 herein.

[1058] Note 5, end of chapter.

[1059] Note 6, end of chapter.

[1060] Luke 10:40-42; page 432 herein.

[1061] The better rendering is "cruse" or "flask" instead of "box." See revised version.

[1062] This occurrence must not be confused with that of an earlier anointing of Jesus by a penitent sinner in the house of Simon the Pharisee (Luke 7:36-50) in Galilee. See page 262 herein.

[1063] Note 7, end of chapter.

[1064] Three hundred pence or Roman denarii would be approximately equal in value to forty-five dollars.

[1065] Matt. 21:1-11; Mark 11:1-11; Luke 19:29-44; John 12:12-19.

[1066] Note 8, end of chapter.

[1067] Compare Hab. 2:11.

[1068] The Sunday before Easter is annually celebrated by many Christian sects as Palm Sunday, in commemoration of our Lord's triumphal entry into Jerusalem.

[1069] Zech. 9:9.

[1070] John 12:20-26.

[1071] See "House of the Lord," pages 56, 57.

[1072] John records this event in immediate sequence to the Lord's triumphal entry, though without any specific indication of the time of its occurrence.

[1073] Compare 1 Cor. 15:36.

[1074] John 12:27-36.

[1075] Compare John 14:30; 16:11.

[1076] See e.g. Isa. 9:7; Dan. 7:14, 27; Ezek. 37:25.

[1077] Compare John 1:9; 3:19; 8:12; 9:5; 12:46; see page 407.

[1078] Acts 1:3.

[1079] Mark 11:11. Note 9, end of chapter.

CHAPTER 30.

JESUS RETURNS TO THE TEMPLE DAILY.

AN INSTRUCTIVE INCIDENT ON THE WAY.[1080]

On the morrow, which, as we reckon, was Monday, the second day of Pa.s.sion week, Jesus and the Twelve returned to Jerusalem and spent the greater part of the day at the temple. The start from Bethany was an early one, and Jesus hungered by the way. Looking ahead He saw a fig tree that differed from the rest of the many fig trees of the region in that it was in full leaf though the season of fruit had not yet come.[1081] It is well known that the fruit-buds of a fig-tree appear earlier than do the leaves, and that by the time the tree is in full foliage the figs are well advanced toward maturity. Moreover, certain species of figs are edible while yet green; indeed the unripe fruit is relished in the Orient at the present time. It would be reasonable, therefore, for one to expect to find edible figs even in early April on a tree that was already covered with leaves. When Jesus and His party reached this particular tree, which had rightly been regarded as rich in promise of fruit, they found on it nothing but leaves; it was a showy, fruitless, barren tree. It was dest.i.tute even of old figs, those of the preceding season, some of which are often found in spring on fruitful trees. Jesus p.r.o.nounced upon that tree the sentence of perpetual barrenness. "No man eat fruit of thee hereafter forever" He said according to Mark's account; or, as Matthew records the judgment, "Let no fruit grow on thee henceforward for ever." The latter writer tells us in immediate sequence that "presently the fig tree withered away"; but the former makes it appear that the effect of the curse was not observed until the following morning, when, as Jesus and the apostles were once again on the way between Bethany and Jerusalem, they saw that the fig tree had withered and dried from the roots up. Peter called attention to the blasted tree, and, addressing Jesus, exclaimed: "Master, behold, the fig tree which thou cursedst is withered away."

Applying the lesson of the occasion, Jesus said, "Have faith in G.o.d"; and then He repeated some of His former a.s.surances as to the power of faith, by which even mountains may be removed, should there be need of such miraculous accomplishment, and through which, indeed, any necessary thing may be done. The blighting of a tree was shown to be small in comparison with the greater possibilities of achievement through faith and prayer. But to so achieve one must work and pray without reservation or doubt, as the Lord thus made plain: "Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." Prayer must be acceptable unto G.o.d to be effective; and it follows that he who desires to accomplish any work through prayer and faith must be fit to present himself before the Lord in supplication; therefore Jesus again instructed the apostles saying: "And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespa.s.ses. But if ye do not forgive, neither will your Father which is in heaven forgive your trespa.s.ses."[1082]

The blighting of the barren fig tree is regarded by many as unique among the recorded miracles of Christ, from the fact that while all the others were wrought for relief, blessing, and beneficent purposes generally, this one appears as an act of judgment and destructive execution, Nevertheless in this miracle the Lord's purpose is not hidden; and the result, while fatal to a tree, is of lasting blessing to all who would learn and profit, by the works of G.o.d. If no more has been accomplished by the miracle than the presenting of so impressive an object lesson for the instructions that followed, that smitten tree has proved of greater service to humanity than have all the fig orchards of Bethphage.[1083]

To the apostles the act was another and an indisputable proof of the Lord's power over nature, His control of natural forces and all material things, His jurisdiction over life and death. He had healed mult.i.tudes; the wind and the waves had obeyed His words; on three occasions He had restored the dead to life; it was fitting that He should demonstrate His power to smite and to destroy. In manifesting His command over death, He had mercifully raised a maiden from the couch on which she had died, a young man from the bier on which he was being carried to the grave, another from the sepulchre in which he had been laid away a corpse; but in proof of His power to destroy by a word He chose a barren and worthless tree for His subject. Could any of the Twelve doubt, when, a few days later they saw Him in the hands of vindictive priests and heartless pagans, that did He so will He could smite His enemies by a word, even unto death? Yet not until after His glorious resurrection did even the apostles realize how truly voluntary His sacrifice had been.