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Matthew 21:16
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and said to him, “Do you hear what these children are saying?”
And said vnto him, Hearest thou what these say? And Iesus saith vnto them, Yea, haue yee neuer read, Out of the mouth of babes and sucklings thou hast perfected praise?
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?
and they said to him, "Do you hear what these are saying?" And Jesus said to them, "Yes; have you never read, "‘Out of the mouth of infants and nursing babies you have prepared praise'?"
and they said to Him, "Do You hear what these children are saying?" And Jesus said to them, "Yes. Have you never read, 'FROM THE MOUTHS OF INFANTS AND NURSING BABIES YOU HAVE PREPARED PRAISE FOR YOURSELF'?"
They asked Jesus, "Do you hear the things these children are saying?" Jesus answered, "Yes. Haven't you read in the Scriptures, ‘You have taught children and babies to sing praises'?"
and they said to Him, "Do You hear what these children are saying?" And Jesus replied to them, "Yes; have you never read [in the Scripture], 'OUT OF THE MOUTHS OF INFANTS AND NURSING BABIES YOU HAVE PREPARED and PROVIDED PRAISE FOR YOURSELF'?"
and said to Him, "Do You hear what these children are saying?" And Jesus said to them, "Yes; have you never read, 'OUT OF THE MOUTH OF INFANTS AND NURSING BABIES YOU HAVE PREPARED PRAISE FOR YOURSELF'?"
and said to Him, "Do You hear what these children are saying?" And Jesus *said to them, "Yes; have you never read, ‘Out of the mouth of infants and nursing babies You have prepared praise for Yourself'?"
"Do you hear what these children are saying?" they asked. "Yes," Jesus answered, "have you never read: 'From the mouths of children and infants You have ordained praise'?"
The men said to Jesus, "Don't you hear what those children are saying?" "Yes, I do!" Jesus answered. "Don't you know that the Scriptures say, ‘Children and infants will sing praises'?"
They said to him, "Do you hear what they're saying?" Yeshua replied, "Of course! Haven't you ever read, ‘From the mouth of children and infants you have prepared praise for yourself' ?"
and said to him, Hearest thou what these say? And Jesus says to them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?
They asked Jesus, "Do you hear what these children are saying?" He answered, "Yes. The Scriptures say, ‘You have taught children and babies to give praise.' Have you not read that Scripture?"
And said vnto him, Hearest thou what these say? And Iesus said vnto them, Yea: read ye neuer, By the mouth of babes and sucklings thou hast made perfite the praise?
And they said to him, Do you hear what they are saying? Jesus said to them, Yes; have you never read, From the mouth of little children and of boys you made praise?
So they asked Jesus, "Do you hear what they are saying?" "Indeed I do," answered Jesus. "Haven't you ever read this scripture? ‘You have trained children and babies to offer perfect praise.'"
And they said to him, "Do you hear what these children are saying?" So Jesus said to them, "Yes, have you never read, ‘Out of the mouths of children and nursing babies you have prepared for yourself praise'?"
And they said to Him, Do you hear what these say? And Jesus said to them, Yes. Did you never read, "Out of the mouth of babes and sucklings You have perfected praise?" LXX-Psa. 8:3; MT-Psa. 8:2
and said unto him, Hearest thou what these are saying? And Jesus saith unto them, Yea: did ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?
Have you any idea what these are saying? And Jesus said to them, Yes: have you not seen in the Writings, From the lips of children and babies at the breast you have made your praise complete?
and said to him, "Do you hear what these are saying?" Yeshua said to them, "Yes. Did you never read, 'Out of the mouth of babes and nursing babies you have perfected praise?'"
and asked him, "Do you hear what these people are saying?" Jesus said to them, "Yes! Haven't you ever read, 'From the mouths of infants and nursing babies you have created praise'?"Psalm 8:2">[fn]Psalm 8:2;">[xr]
saying to him, Hearest thou what these say ? Jeshu saith to them, Yes: have ye not read, that from the mouth of children and of babes thou hast prepared praise ?
And they said to him: Hearest thou what these are saying? Jesus said to them: Yes. Have ye never read, Out of the mouth of children and infants thou hast acquired praise?
And sayde vnto hym: Hearest thou what these saye? But Iesus sayth vnto them, yea, haue ye neuer read: Out of the mouth of babes & suckelynges thou hast ordeyned prayse?
and said unto him, Hearest thou what these are saying? And Jesus saith unto them, Yea: did ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?
and said to him, "Do you hear what these are saying?" Jesus said to them, "Yes. Did you never read, 'Out of the mouth of babes and nursing babies you have perfected praise?'"
were sore displeased, And said to him, Hearest thou what these say? And Jesus saith to them, Yea: have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?
"Do you hear," they asked Him, "what these children are saying?" "Yes," He replied; "have you never read, `Out of the mouths of infants and of babes at the breast Thou hast brought forth the praise which is due'?"
and seiden to hym, Herist thou what these seien? And Jhesus seide to hem, Yhe; whether ye han neuer redde, That of the mouth of yonge children, and of soukynge childryn, thou hast maad perfit heriyng?
and said to him, Do you hear what these are saying? And Jesus says to them, Yes: did you never read, Out of the mouth of babes and sucklings you have perfected praise?
And said to him, Hearest thou what these say? And Jesus saith to them, Yes: have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?
and said to him, "Do you hear what they are saying?" Jesus said to them, "Yes. Have you never read, ‘ Out of the mouths of children and nursing infants you have prepared praise for yourself '?"
and said to Him, "Do You hear what these are saying?" And Jesus said to them, "Yes. Have you never read, 'Out of the mouth of babes and nursing infantsYou have perfected praise'?" Psalms 8:2 ">[fn]
They said to Jesus, "Do you hear what these children are saying?" Jesus said to them, "Yes, have you not read the writings, ‘Even little children and babies will honor Him'?"
and said to him, "Do you hear what these are saying?" Jesus said to them, "Yes; have you never read, ‘Out of the mouths of infants and nursing babies you have prepared praise for yourself'?"
and said unto him - Hearest thou what these are saying? And, Jesus, saith unto them - Yea: Have ye never read, Out of the mouth of babes and sucklings, hast thou prepared praise?
And said to him: Hearest thou what these say? And Jesus said to them: Yea, have you never read: Out of the mouth of infants and of sucklings thou hast perfected praise?
and they said to him, "Do you hear what these are saying?" And Jesus said to them, "Yes; have you never read, 'Out of the mouth of babes and sucklings thou hast brought perfect praise'?"
and sayde vnto him: hearest thou what these saye? Iesus sayde vnto them yee: have ye never redde of the mouth of babes and suckelinges thou haste ordeyned prayse?
and they said to him, `Hearest thou what these say?' And Jesus saith to them, `Yes, did ye never read, that, Out of the mouth of babes and sucklings Thou didst prepare praise?'
and sayde vnto him: Hearest thou what these saye? Iesus sayde vnto them: Yee. Haue ye neuer red: Out of the mouth of very babes and sucklinges thou hast ordeyned prayse?
and said to him, do you hear what they say? yes, said Jesus; have ye never read, "out of the mouth of babes and sucklings I will make a consort of praise?"
"Do you hear what these kids are shouting?" they asked him."You bet I do!" Jesus said. "Have you never read, 'The little cowboys and cowgirls will sing songs of worship?'"
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Hearest: Luke 19:39, Luke 19:40, John 11:47, John 11:48, Acts 4:16-18
have: Matthew 12:3, Matthew 19:4, Matthew 22:31, Mark 2:25
Out: Matthew 11:25, Psalms 8:2
Reciprocal: Psalms 119:139 - because Psalms 148:12 - young men Isaiah 28:9 - weaned Matthew 4:7 - It Matthew 21:42 - Did Mark 12:10 - have Luke 6:3 - Have Luke 10:21 - revealed 1 Corinthians 1:27 - General Hebrews 12:3 - contradiction
Cross-References
Esau pleaded, "But do you have only one blessing? Oh my father, bless me, too!" Then Esau broke down and wept.
Then Jacob kissed Rachel, and he wept aloud.
For how can I return to my father if the boy is not with me? I couldn't bear to see the anguish this would cause my father!"
When the angel of the Lord finished speaking to all the Israelites, the people wept loudly.
May the Lord bless you with the security of another marriage." Then she kissed them good-bye, and they all broke down and wept.
When David had finished speaking, Saul called back, "Is that really you, my son David?" Then he began to cry.
they wept until they could weep no more.
Then the woman who was the real mother of the living child, and who loved him very much, cried out, "Oh no, my lord! Give her the child—please do not kill him!" But the other woman said, "All right, he will be neither yours nor mine; divide him between us!"
For how can I endure to see my people and my family slaughtered and destroyed?"
"Never! Can a mother forget her nursing child? Can she feel no love for the child she has borne? But even if that were possible, I would not forget you!
Gill's Notes on the Bible
And said unto him, hearest thou what these say?.... Suggesting, that if he did, he ought to reprove them, or else he would be a very vain, as well as a weak man, to take such things to himself, which did not belong to him, and that from such poor, little, silly creatures, so void of knowledge and understanding:
and Jesus said unto them, yea: signifying he did hear, and well approved of what they said, and was ready to vindicate it; and did, by putting the following question to them,
have ye never read; that passage of Scripture in Psalms 8:2
out of the mouth of babes and sucklings thou hast perfected praise? in the original text it is, "thou hast ordained", or "founded strength"; and which is rendered by the Septuagint, as it is by Matthew here; and glory and strength are mentioned together, as being to be given to God, Psalms 29:1 and so "strength" and "praise" by the Targumist in Isaiah 13:3 by which is meant strong glory, or glory and praise expressed with a strong voice, or in a very vehement manner, as it was by these babes and sucklings; and this owing to God's disposing them hereunto, putting it into their mouths, and strengthening them to declare it in a very strong and powerful manner; so that his strength was made perfect in their weakness, and his praise the more glorious. In the Psalm it is added, "because of thine enemies, that thou might still the enemy, and the avenger": by whom are meant the high priests, the Scribes and Pharisees, the mortal enemies of Christ, who were full of enmity against him, and wanted to revenge themselves on him for spoiling their market at this time; but were stilled by the "Hosannas" of the children, and Christ's defence of them. The Jews themselves seem to be conscious, that these words relate to the Messiah; for they say l, that
"babes and sucklings, ××××× ×ª×קפ×, shall give strength to the king Messiah''
manifestly referring to this passage.
l Zohar in Exod. fol. 4. 2.
Barnes' Notes on the Bible
This paragraph contains the account of the barren fig-tree, and of the cleansing of the temple. See also Mark 11:12-19; Luke 19:45-48.
Matthew 21:12
And Jesus went into the temple of God ... - From Mark 11:11-15, it is probable that this cleansing of the temple did not take place on the day that he entered Jerusalem in triumph, but on the day following.
He came and looked round upon all things, Mark says, and went out to Bethany with the twelve. On the day following, returning from Bethany, he saw the fig-tree. Entering into the temple, he purified it âon that day;â or perhaps he âfinishedâ the work of purifying it on that day, which he commenced the day before. Matthew has mentioned the purifying of the temple, which was performed, probably, on two successive days, or has stated the âfact,â without being particular as to the order of events. Mark has stated the order more particularly, and has âdividedâ what Matthew mentions together.
The âtemple of God,â that is, the temple dedicated and devoted to the service of God, was built on Mount Moriah. The first temple was built by Solomon, about 1005 years before Christ, 1 Kings 6:0, He took seven years to build it, according to 1 Kings 6:38. David, his father, had contemplated the design of building it, and had prepared many materials for it, but was prevented because he had been a man of war, 1Ch 22:1-9; 1 Kings 5:5. This temple, erected with great magnificence, remained until it was destroyed by the Babylonians under Nebuchadnezzar, 584 years before Christ, 2Ch 36:6-7, 2 Chronicles 36:19.
After the Babylonian captivity the temple was rebuilt by Zerubbabel, but with vastly inferior and diminished splendor. The aged people wept when they compared it with the glory of the former temple, Ezra 3:8, Ezra 3:12. This was called the âsecondâ temple. This temple was often defiled in the wars before the time of Christ. It had become much decayed and impaired Herod the Great, being exceedingly unpopular among the Jews on account of his cruelties (see the notes at Matthew 2:0), was desirous of doing something to obtain the favor of the people, and accordingly, about 16 years before Christ, and in the 18th year of his reign, he commenced the work of repairing it. This he did, not by taking it down entirely at once, but by removing one part after another, until it had become, in fact, a new temple, greatly surpassing the former in magnificence. It was still called by the Jews the âsecondâ temple; and by Christâs coming to this temple thus repaired, was fulfilled the prophecy in Haggai 2:9. On this building Herod employed 18,000 men, and completed it so as to be suitable for use in 9 years, or about 8 years before Christ. But additions continued to be made to it, and it continued increasing in splendor and magnificence until 64 a.d. John says John 2:20, âforty and six years was this temple in building.â Christ was then 30 years of age, which, added to the 16 years occupied in repairing it before his birth, makes 46 years.
The word âtempleâ was given not merely to the sacred edifice or house itself, but to all the numerous chambers, courts, and rooms connected with it on the top of Mount Moriah. The temple itself was a small edifice, and was surrounded by courts and chambers half a mile in circumference. Into the sacred edifice itself our Saviour never went. The high priest only went into the holy of holies, and that but once a year, and none but priests were permitted to enter the holy place. Our Saviour was neither. He was of the tribe of âJudah,â and he consequently was allowed to enter no further than the other Israelites into the temple. The works that he is said to have performed in the temple, therefore, are to be understood as having been performed in the courts surrounding the sacred edifice. These courts will now be described. The temple was erected on Mount Moriah. The space on the summit of the mount was not, however, large enough for the buildings necessary to be erected. It was therefore enlarged by building high walls from the valley below and filling up the space within. One of these walls was 600 feet in height. The ascent to the temple was by high flights of steps. The entrance to the temple, or to the courts on the top of the mount, was by nine gates, all of them extremely splendid. On every side they were thickly coated with gold and silver. But there was one gate of special magnificence: this was called the Beautiful Gate, Acts 3:2. It was on the east side, and was made of Corinthian brass, one of the most precious metals in ancient times. See the Introduction to 1 Corinthians, section 1. This gate was 50 cubits, or 75 feet, in height.
The whole temple, with all its courts, was surrounded by a wall about 25 feet in height. This was built on the wall raised from the base to the top of the mountain, so that from the top of it to the bottom, in a perpendicular descent, was in some places not far from 600 feet. This was particularly the case on the southeast corner; and it was here, probably, that Satan wished our Saviour to cast himself down. See the notes at Matthew 4:6.
On the inside of this wall, between the gates, were piazzas or covered porches. On the eastern, northern, and western sides there were two rows of these porches; on the south, three. These porches were covered walks, about 20 feet in width, paved with marble of different colors, with a flat roof of costly cedar, which was supported by pillars of solid marble, so large that three men could scarcely stretch their arms so as to meet around them. These walks or porches afforded a grateful shade and protection to the people in hot or stormy weather. The one on the east side was distinguished for its beauty, and was called Solomonâs porch, John 10:23; Acts 3:11. It stood over the vast terrace or wall which he had raised from the valley beneath, and which was the only thing of his work that remained in the second temple.
When a person entered any of the gates into this space within the wall he saw the temple rising before him with great magnificence; but the space was not clear all the way up to it. Going forward, he came to another wall, enclosing considerable ground, considered more holy than the rest of the hill. The space between this first and second wall was called âthe court of the Gentiles.â It was so called because Gentiles might come into it, but they could proceed no further. On the second wall and on the gates were inscriptions in Hebrew, Greek, and Latin, forbidding any Gentile or unclean person from proceeding further on pain of death. This âcourtâ was not of equal dimensions all the way round the temple. On the east, north, and west it was quite narrow. On the south it was wide, occupying nearly half of the whole surface of the hill. In this court the Gentiles might come. Here was the place where much secular business was transacted. This was the place occupied by the buyers and sellers, and by the money-changers, and which Jesus purified by casting them out.
The enclosure within the second wall was nearly twice as long from east to west as from north to south. This enclosure was also divided. The eastern part of it was called âthe court of the women;â so called because women might advance thus far, but no farther. This court was square. It was entered by three gates; one on the north, one on the east directly opposite to the Beautiful gate, and one on the south. In passing from the court of the Gentiles to that of the women, it was necessary to ascend about 9 feet by steps. This court of the women was enclosed with a double wall, with a space between the walls about 15 feet in width, paved with marble. The inner of these two walls was much higher than the one outside. The court of the women was paved with marble. In the corners of that court were different structures for the various uses of the temple. It was in this court that the Jews commonly worshipped. Here, probably, Peter and John, with others, went up to pray, Acts 3:1. Here, too, the Pharisee and publican prayed - the Pharisee near the gate that led forward to the temple; the publican standing far off, on the other side of the court, Luke 18:9-14. Paul also was seized here, and charged with defiling the temple by bringing the Gentiles into that holy place, Acts 21:26-30.
A high wall on the west side of the court of the women divided it from the court of the Israelites, so called because all the males of the Jews might advance there. To this court there was an ascent of fifteen steps. These steps were in the form of a half circle. The great gate to which these steps led was called the gate âNicanor.â Besides this, there were three gates on each side, leading from the court of the women to the court of the Israelites.
Within the court of the âIsraelitesâ was the court of the âpriests,â separated by a wall about 1 1/2 foot in height. Within that court was the altar of burnt-offering and the laver standing in front of it. Here the priests performed the daily service of the temple. In this place, also, were accommodations for the âpriestsâ when not engaged in conducting the service of the temple, and for the Levites who conducted the music of the sanctuary.
The temple, properly so called, stood within this court. It surpassed in splendor all the other buildings of the holy city; perhaps in magnificence it was unequalled in the world. It fronted the east, looking down through the gates Nicanor and the Beautiful Gate, and onward to the Mount of Olives. From the Mount of Olives on the east there was a beautiful and commanding view of the whole sacred edifice. It was there that our Saviour sat when the disciples directed his attention to the goodly stones with which the temple was built, Mark 13:1. The entrance into the temple itself was from the court âof the priests,â by an ascent of twelve steps. The âporchâ in front of the temple was 150 feet high and as many broad. The open space in this perch through which the temple was entered was 115 feet high and 37 broad, without doors of any sort, The appearance of this, built, as it was, with white marble, and decorated with plates of silver, from the Mount of Olives was exceedingly dazzling and splendid. Josephus says that in the rising of the sun it reflected so strong and dazzling an effulgence that the eye of the spectator was obliged to turn away. To strangers at a distance, it appeared like a mountain covered with snow, for where it was not decorated with plates of gold it was extremely white and glistening.
The temple itself was divided into two parts. The first, called the âsanctuaryâ or holy place; was 60 feet in length 60 feet in height, and 30 feet in width. In this was the golden candlestick, the table of showbread, and the altar of incense. The âholy of holiesâ or the âmost holy place,â was 30 feet each way. In the first temple this contained the ark of the covenant, the tables of the law, and over the ark was the mercy-seat and the cherubim. Into this place no person entered but the high priest, and he but once in the year. These two apartments were separated only by a vail, very costly and curiously performed. It was this vail which was rent from the top to the bottom when the Saviour died, Matthew 27:51. Around the walls of the âtemple,â properly so called, was a structure three stories high, containing chambers for the use of the officers of the temple. The temple was wholly leveled to the ground by the Romans under Titus and Vespasian, and was effectually destroyed, according to the predictions of the Saviour. See the notes at Matthew 24:2. The site of it was made like a plowed field. Julian the apostate attempted to rebuild it, but the workmen, according to his own historian, Ammianus Marcellinus, were prevented by balls of fire breaking out from the ground. See Warburtonâs âDivine Legation of Moses.â Its site is now occupied by the Mosque of Omar, one of the most splendid specimens of Saracenic architecture in the world.
And cast out all them that sold and bought in the temple - The place where this was done was not the temple itself, but the outer court âor the court of the Gentiles.â This was esteemed the least sacred part of the temple; and the Jews, it seems, did not consider it profanation to appropriate this to any business in any way connected with the temple service. The things which they bought and sold were at first those pertaining. to the sacrifices. It is not improbable, however, that the traffic afterward extended to all kinds of merchandise. It gave rise to much confusion, noise, contention, and fraud, and was exceedingly improper in the temple of the Lord.
The tables of the money-changers - Judea was subject to the Romans. The money in current use was Roman coin; yet the Jewish law required that every man should pay a tribute to the service of the sanctuary of âhalf a shekel,â Exodus 30:11-16. This was a Jewish coin, and the tribute was required to be paid in that coin. It became, therefore, a matter of convenience to have a place where the Roman coin might be exchanged for the Jewish half shekel. This was the âprofessedâ business of these men. Of course, they would demand a small sum for the exchange; and, among so many thousands as came up to the great feasts, it would be a very profitable employment, and one easily giving rise to much fraud and oppression.
The seats of them that sold doves - Doves were required to be offered in sacrifice - Leviticus 14:22; Luke 2:24 - yet it was difficult to bring them from the distant parts of Judea. It was found much easier to purchase them in Jerusalem. Hence, it became a business to keep them to sell to those who were required to offer them.
Mark adds Mark 11:16 that he âwould not suffer that any man should carry any vessel through the temple.â That is, probably, any of the vessels or implements connected with the traffic in oil, incense, wine, etc., that were kept for sale in the temple.
Matthew 21:13
And said It is written ... - This is written in Isaiah 56:7. The first part of this verse only is quoted from Isaiah. The rest - âbut ye have made it a den of thievesâ - was added by Jesus, denoting their abuse of the temple. Thieves and robbers live in dens and caves. Judea was then much infested with them. In their dens thieves devise and practice iniquity. These buyers and sellers imitated them. They made the temple a place of gain; they cheated and defrauded; they took advantage of the poor, and, by their being under a necessity of purchasing these articles for sacrifice, they ârobbedâ them by selling what they had at an enormous price.
The following reasons may be given why this company of buyers and sellers obeyed Christ:
- They were overawed by his authority, and struck with the consciousness that he had a right to command,
- Their own consciences reproved them; they knew they were guilty, and they dared make no resistance.
- The people generally were then on the side of Jesus, believing him to be the Messiah.
- It had always been the belief of the Jews that a âprophetâ had a right to change, regulate, and order the various affairs relating to external worship. They supposed Jesus to be such, and they did not dare to resist him.
Mark and Luke add, that in consequence of this, the scribes and chief priests attempted to put him to death, Mark 11:18-19; Luke 19:47-48. This they did from âenvy,â Matthew 27:18. He drew off the people from them, and they envied and hated him. They were ârestrained,â then, for the fear of the people; and this was the reason why they plotted âsecretlyâ to put him to death, and why they afterward so gladly heard the proposals of the traitor, Matthew 26:14-15.
Matthew 21:15, Matthew 21:16
When the chief priests ... - The chief men of the nation were envious of his popularity.
They could not prevent it; but, being determined to find fault, they took occasion to do so from the shouts of the children. People often are offended that âchildrenâ have anything to do with religion, and deem it very improper that âtheyâ should rejoice that the Saviour has come. Our Lord Jesus viewed this subject differently. He saw that it was proper that they should rejoice. they are interested in the concerns of religion, and before evil principles get fast hold of their minds is a proper time for them to love and obey him. The Lord Jesus silenced those who made the objection by appealing to a text of their own Scriptures. This text is found in Psalms 8:2. The quotation is not made directly from the Hebrew. but from the Greek translation. This, however, should create no difficulty. The point of the quotation was to prove that âchildrenâ might offer praise to God. This is expressed in both the Hebrew and the Greek.
Matthew 21:17
Bethany - See the notes at Matthew 21:1.
Matthew 21:19
And when he saw a fig-tree in the way ... - This tree was standing in the public road.
It was therefore common property and anyone might lawfully use its fruit. Mark says Mark 11:13, âSeeing a fig-tree afar off, having leaves, he came,â etc. Not far off âfrom the road,â but at a considerable distance from the place where he was. Having loaves, and appearing healthy and luxuriant, they presumed that there would be fruit on it. Mark says Mark 11:13, âhe came, if haply he might find anything thereon.â That is, judging from the âappearanceâ of the tree, it was âprobableâ that there would be fruit on it. We are not to suppose that our Lord was ignorant of the true condition of the tree, but he acted according to the appearance of things; being a man as well as divine, he acted, of course, as people do act in such circumstances.
And found nothing thereon but leaves only - Mark Mark 11:13 gives as a reason for this that âthe time of figs was not yet.â That is, the time âof gatheringâ the figs was not yet, or had not passed. It was a time when figs were ripe or suitable to eat, or he would not have gone to it, expecting to find them; but the time of gathering them had not passed, and it was to be presumed that they were still on the tree. This took place on the week of the Passover, or in the beginning of April. Figs, in Palestine, are commonly ripe at the Passover. The summer in Palestine begins in March, and it is no uncommon thing that figs should be eatable in April. It is said that they sometimes produce fruit the year round.
Mark Mark 11:12-13 says that this took place on the morning of the day on which he purified the temple. Matthew would lead us to suppose that it was on the day following. Matthew records briefly what Mark records more âfully.â Matthew states the fact that the fig-tree was barren and withered away, without regarding minutely the order or the circumstances in which the event took place. There is no contradiction, because Matthew does not affirm that this took place on the morning after the temple was cleansed, though he places it in that order; nor does he say that a day did not elapse after the fig-tree was cursed before the disciples discovered that it was withered, though he does not affirm that it was so. Such circumstantial variations, where there is no positive contradiction, go greatly to confirm the truth of a narrative. They show that the writers were honest men, and did not âconspireâ to deceive the world.
And said unto it, Let no fruit grow on thee ... - Mark calls this âcursingâ the tree Mark 11:21. The word âcurse,â as used by him, does not imply âanger,â or disappointment, or malice. It means only âdevoting it to destruction,â or causing it to wither away. All the âcurseâ that was pronounced was in the words âthat no fruit should grow on it.â The Jews used the word âcurseâ not as always implying âwrath or anger,â but to devote to âdeath,â or to any kind of destruction, Hebrews 6:8. It has been commonly thought that the Saviour performed this miracle to denote the sudden âwithering awayâ or destruction of the Jewish people. They, like the fig-tree, promised fair. That was full of leaves, and they full of professions. Yet both were equally barren; and as that was destroyed, so they were soon to be. It was certain that this would be a good âillustrationâ of the destruction of the Jewish people, but there is no evidence that Jesus intended it as such, and without such evidence we have no right to say that was its meaning. âAnd presently the fig-tree withered away.â That is, before another day. See Mark. It is probable that they were passing directly onward, and did not stop then to consider it. Matthew does not affirm that it withered âaway in their presence,â and Mark affirms that they made the discovery on the morning after it was âcursed.â
Matthew 21:20
And when the disciples saw it - That is, on the morning following that on which it was cursed, Mark 11:20.
They marveled, saying ... - Peter said this, Mark 11:21 Matthew means only to say that this was said to him; Mark tells us which one of them said it.
Matthew 21:21
Jesus answered and said ... - Jesus took occasion from this to establish their faith in God, Mark 11:22
He told them that any difficulty could be overcome by faith. To remove a mountain denotes the power of surmounting or removing any difficulty. The phrase was so used by the Jews. There is no doubt that this was âliterallyâ true - that if âthey had the faith of miracles,â they could remove the mountain before them - the Mount of Olives - for this was as easy for God to do by them as to heal the sick or raise the dead. But the Saviour rather referred, probably, to the difficulties and trials which they would be called to endure in preaching the gospel.
Matthew 21:22
And all things ... - He adds an encouragement for them to pray, assuring them that they should have all things which they asked.
This promise was evidently a special one, given to them in regard to working miracles. To them it was true, but it is manifest that we have no right to apply this promise to ourselves. It was desired especially for the apostles; nor have we a right to turn it from its original meaning. There are other promises in, abundance on which we âmayâ rely in prayer, with confident assurance that our prayers will be heard. Compare the notes at Matthew 7:7-11.
Clarke's Notes on the Bible
Verse Matthew 21:16. Out of the mouth of babes — The eighth Psalm, out of which these words are quoted, is applied to Jesus Christ in three other places in the new covenant, 1 Corinthians 15:27; Ephesians 1:22; Hebrews 2:6. Which proves it to be merely a prophetic psalm, relating to the Messiah.
It was a common thing among the Jews for the children to be employed in public acclamations; and thus they were accustomed to hail their celebrated rabbins. This shouting of the children was therefore no strange thing in the land: only they were exasperated, because a person was celebrated against whom they had a rooted hatred. As to the prophecy that foretold this, they regarded it not. Some imagine that babes and sucklings in the prophecy have a much more extensive meaning, and refer also to the first preachers of the Gospel of Christ.
