Matthew 21:19

New Living Translation

and he noticed a fig tree beside the road. He went over to see if there were any figs, but there were only leaves. Then he said to it, "May you never bear fruit again!" And immediately the fig tree withered up.

Parallel Translations

Christian Standard Bible®
Seeing a lone fig tree by the road, he went up to it and found nothing on it except leaves. And he said to it, “May no fruit ever come from you again!”

King James Version (1611)
And when he saw a figge tree in the way, hee came to it, and found nothing thereon but leaues only, and said vnto it, Let no fruite growe on thee hence forward for euer. And presently the figge tree withered away.

King James Version
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.

English Standard Version
And seeing a fig tree by the wayside, he went to it and found nothing on it but only leaves. And he said to it, "May no fruit ever come from you again!" And the fig tree withered at once.

New American Standard Bible
And seeing a lone fig tree by the road, He came to it and found nothing on it except leaves alone; and He said to it, "No longer shall there ever be any fruit from you." And at once the fig tree withered.

New Century Version
Seeing a fig tree beside the road, Jesus went to it, but there were no figs on the tree, only leaves. So Jesus said to the tree, "You will never again have fruit." The tree immediately dried up.

Amplified Bible
Seeing a lone fig tree at the roadside, He went to it and found nothing but leaves on it; and He said to it, "Never again will fruit come from you." And at once the fig tree withered.

New American Standard Bible (1995)
Seeing a lone fig tree by the road, He came to it and found nothing on it except leaves only; and He said to it, "No longer shall there ever be any fruit from you." And at once the fig tree withered.

Legacy Standard Bible
And seeing a lone fig tree by the road, He came to it and found nothing on it except leaves only; and He *said to it, "No longer shall there ever be any fruit from you." And at once the fig tree withered.

Berean Standard Bible
Seeing a fig tree by the road, He went up to it but found nothing on it except leaves. "May you never bear fruit again!" He said. And immediately the tree withered.

Contemporary English Version
and along the way he saw a fig tree. But when he came to it, he found only leaves and no figs. So he told the tree, "You will never again grow any fruit!" Right then the fig tree dried up.

Complete Jewish Bible
Spotting a fig tree by the road, he went up to it but found nothing on it except leaves. So he said to it, "May you never again bear fruit!" and immediately the fig tree dried up.

Darby Translation
And seeing one fig-tree in the way, he came to it and found on it nothing but leaves only. And he says to it, Let there be never more fruit of thee for ever. And the fig-tree was immediately dried up.

Easy-to-Read Version
He saw a fig tree beside the road and went to get a fig from it. But there were no figs on the tree. There were only leaves. So Jesus said to the tree, "You will never again produce fruit!" The tree immediately dried up and died.

Geneva Bible (1587)
And seeing a figge tree in the way, he came to it, and found nothing thereon, but leaues onely, and said to it, Neuer fruite grow on thee henceforwards. And anon the figge tree withered.

George Lamsa Translation
And he saw a fig tree on the roadside, and he came to it and found nothing on it except leaves; and he said to it, Let there be no fruit on you again for ever. And shortly the fig tree withered.

Good News Translation
He saw a fig tree by the side of the road and went to it, but found nothing on it except leaves. So he said to the tree, "You will never again bear fruit!" At once the fig tree dried up.

Lexham English Bible
And seeing a single fig tree by the road, he went to it and found nothing on it except leaves only. And he said to it, "May there be no more fruit from you forever, and the fig tree withered at once.

Literal Translation
And seeing one fig tree by the road, He went up to it, and found nothing on it except leaves only. And He said to it, Let there be no more fruit from you forever. And the fig tree immediately dried up.

American Standard Version
And seeing a fig tree by the way side, he came to it, and found nothing thereon, but leaves only; and he saith unto it, Let there be no fruit from thee henceforward for ever. And immediately the fig tree withered away.

Bible in Basic English
And seeing a fig-tree by the wayside, he came to it, and saw nothing on it but leaves only; and he said to it, Let there be no fruit from you from this time forward for ever. And straight away the fig-tree became dry and dead.

Hebrew Names Version
Seeing a fig tree by the road, he came to it, 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.

International Standard Version
Seeing a fig tree by the roadside, he went up to it but found nothing on it except leaves. He said to it, "May fruit never come from you again!" And immediately the fig tree dried up.Mark 11:13;">[xr]

Etheridge Translation
and he saw a certain fig-tree in the way, and came to it, but found nothing thereon but leaves only; and he said, Let there be no fruit upon thee again for ever. And immediately that fig-tree withered.

Murdock Translation
And he saw a fig-tree by the way, and came to it and found nothing on it, except leaves only. And he said to it: There shall no more be fruit on thee for ever. And immediately the fig-tree withered.

Bishop's Bible (1568)
And when he sawe one fygge tree in the waye, he came to it, and founde nothyng theron but leaues only, & said vnto it: neuer fruite growe on thee henceforwarde. And anone the figge tree withered away.

English Revised Version
And seeing a fig tree by the way side, he came to it, and found nothing thereon, but leaves only; and he saith unto it, Let there be no fruit from thee henceforward for ever. And immediately the fig tree withered away.

World English Bible
Seeing a fig tree by the road, he came to it, 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.

Wesley's New Testament (1755)
And seeing a fig-tree in the way, he came to it, and found nothing thereon but leaves only. And he saith to it, Let no fruit grow on thee hence-forward for ever.

Weymouth's New Testament
and seeing a fig-tree on the road-side He went up to it, but found nothing on it but leaves. "On you," He said, "no fruit shall ever again grow." And immediately the fig-tree withered away.

Wycliffe Bible (1395)
And he saye a fige tree bisidis the weie, and cam to it, and foond no thing ther ynne but leeues oneli. And he seide to it, Neuer fruyt come forth of thee, in to with outen eende, And anoon the fige tre was dried vp.

Update Bible Version
And seeing a fig tree by the wayside, he came to it, and found nothing thereon, but leaves only; and he says to it, No longer from you will there be fruit, forever. And immediately the fig tree withered away.

Webster's Bible Translation
And when he saw a fig-tree in the way, he came to it, and found nothing on it, but leaves only, and said to it, Let no fruit grow on thee henceforth for ever. And immediately the fig-tree withered.

New English Translation
After noticing a fig tree by the road he went to it, but found nothing on it except leaves. He said to it, "Never again will there be fruit from you!" And the fig tree withered at once.

New King James Version
And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, "Let no fruit grow on you ever again." Immediately the fig tree withered away.

New Life Bible
He saw a fig tree by the side of the road and went to it. There was nothing on it but leaves. He said to the tree, "No fruit will ever grow on you again." At once the fig tree dried up.

New Revised Standard
And seeing a fig tree by the side of the road, he went to it and found nothing at all on it but leaves. Then he said to it, "May no fruit ever come from you again!" And the fig tree withered at once.

J.B. Rotherham Emphasized Bible
and, seeing one fig-tree by the way, he came up to it, and nothing, found he thereon, save leaves only, - and he saith unto it - No more, from thee, let fruit spring forth, unto times age-abiding, - and the fig-tree, instantly withered away.

Douay-Rheims Bible
And seeing a certain fig tree by the way side, he came to it and found nothing on it but leaves only. And he saith to it: May no fruit grow on thee henceforward for ever. And immediately the fig tree withered away.

Revised Standard Version
And seeing a fig tree by the wayside he went to it, and found nothing on it but leaves only. And he said to it, "May no fruit ever come from you again!" And the fig tree withered at once.

Tyndale New Testament (1525)
and spyed a fygge trre in the waye and came to it and founde nothinge theron but leves only and sayd to it never frute growe on the hence forwardes. And ano the fygge tree wyddered awaye.

Young's Literal Translation
and having seen a certain fig-tree on the way, he came to it, and found nothing in it except leaves only, and he saith to it, `No more from thee may fruit be -- to the age;' and forthwith the fig-tree withered.

Miles Coverdale Bible (1535)
And in the waye he sawe a fygge tre, and came vnto it, and founde nothinge theron, but leaues onely, and sayde vnto it: Neuer frute growe on the from hence forth. And immediatly the fygge tre wythred awaye.

Mace New Testament (1729)
when seeing a fig-tree by the way, he came to it, and finding nothing thereon, but bare leaves, said to it, may you never more bear fruit. and presently the fig-tree withered away.

Simplified Cowboy Version
He saw a fruit tree on the side of the trail and he rode up to it so he could get a piece of fruit, but all he found was leaves. Then he said to the tree, "You look good from a distance, but when I get close to you, I see you don't have any fruit. Because you haven't done what you were made to do, you will never be able to make fruit again!" Just then, the tree withered and died.

Contextual Overview

¹⁸ In the morning, as Jesus was returning to Jerusalem, he was hungry, ¹⁹ and he noticed a fig tree beside the road. He went over to see if there were any figs, but there were only leaves. Then he said to it, "May you never bear fruit again!" And immediately the fig tree withered up. ²⁰ The disciples were amazed when they saw this and asked, "How did the fig tree wither so quickly?" ²¹ Then Jesus told them, "I tell you the truth, if you have faith and don't doubt, you can do things like this and much more. You can even say to this mountain, ‘May you be lifted up and thrown into the sea,' and it will happen. ²² You can pray for anything, and if you have faith, you will receive it."

Bible Verse Review
  from Treasury of Scripure Knowledge

fig tree: Gr. one fig-tree

and found: Isaiah 5:4, Isaiah 5:5, Luke 3:9, Luke 13:6-9, John 15:2, John 15:6, 2 Timothy 3:5, Titus 1:16

Let: Mark 11:14, Luke 19:42-44, Hebrews 6:7, Hebrews 6:8, 2 Peter 2:20-22, Revelation 22:11

the fig tree: Jude 1:12

Reciprocal: Deuteronomy 20:19 - thou shalt not Psalms 1:3 - shall not Psalms 69:27 - Add Song of Solomon 6:6 - General Isaiah 1:30 - ye shall be Isaiah 29:17 - the fruitful Jeremiah 8:13 - there Ezekiel 17:10 - shall it Zechariah 11:9 - that that dieth Matthew 3:10 - is hewn Matthew 7:19 - bringeth Mark 11:13 - seeing Mark 11:20 - General 1 Corinthians 6:10 - thieves 1 Corinthians 13:2 - I am Titus 3:14 - that

Cross-References

Genesis 21:5
Abraham was 100 years old when Isaac was born.

Genesis 21:6
And Sarah declared, "God has brought me laughter. All who hear about this will laugh with me.

Genesis 21:16
Then she went and sat down by herself about a hundred yards away. "I don't want to watch the boy die," she said, as she burst into tears.

Genesis 21:17
But God heard the boy crying, and the angel of God called to Hagar from heaven, "Hagar, what's wrong? Do not be afraid! God has heard the boy crying as he lies there.

Genesis 21:20
And God was with the boy as he grew up in the wilderness. He became a skillful archer,

Genesis 21:31
Then he named the place Beersheba (which means "well of the oath"), because that was where they had sworn the oath.

Numbers 22:31
Then the Lord opened Balaam's eyes, and he saw the angel of the Lord standing in the roadway with a drawn sword in his hand. Balaam bowed his head and fell face down on the ground before him.

Gill's Notes on the Bible

And when he saw a fig tree,.... In the Greek text it is "one fig tree", one remarkable fig tree: he must see a great many, as he went along; for a large tract of the Mount Of Olives was full of fig trees, and therefore called "Bethphage": and notice has been taken already of the figs of Bethany: but he saw none that had such large and spreading leaves as this; for it was the time when the fig tree was just budding, and putting forth its leaves: wherefore he took notice of it; and though it was "afar off", as Mark says, yet being hungry, he made up to it, expecting, from its promising appearance, to find fruit on it. This fig tree was "in the way"; by the road side, and probably had no owner; was common to anybody, and so no injury was done to any person by losing it: he came to it,

and found nothing thereon but leaves only: Mark says, "he came, if haply he might find anything thereon"; which must be understood of him as man; for as he hungered as man, so he judged and expected as man, from the appearance of this fig tree, that he might find fruit upon it; and which is no contradiction to his deity, and his having the Spirit of God, as the Jew t objects; and especially since, as Bishop Kidder u observes, such an expectation is attributed to God himself, in Isaiah 5:2 and it may be added, and with regard to that people, of which this fig tree was an emblem, and designed by Christ to be considered as such in what he did to it. The same evangelist further observes, "and when he came to it, he found nothing but leaves, for the time of figs was not yet". The word "yet" is not in the original text; which last clause is a reason, either why he found no fruit, or nothing but leaves upon it, because it was not a time, or season of figs: it was not a good fig year, so Dr. Hammond interprets it; and yet though it was not, since this tree was so very flourishing, fruit might have been expected on it: and also, it furnishes out a reason why Christ took so much pains to go to it, seeing there were very few figs to be had elsewhere, and this bid very fair to supply him with some in this time of scarcity: or else, as a reason why, besides its promising appearance, he expected fruit upon it, because the time of figs, that is, of the gathering of the figs, was not come: in which sense the phrase is used in Matthew 21:34; and is Bishop Kidder's interpretation of the passage: and since therefore the time was not come for the ingathering of the figs, none had been taken off of it, the more might be expected on it. This sense would be very probable, did it appear that figs were usually ripe about this time; but the contrary seems manifest, both from Scripture, which represents the fig tree putting forth its leaves, as a sign the summer is nigh, Matthew 24:32 and from the Talmudists, who say w, that the beginning of leaves, or putting forth of the leaves of trees, is in the month Nisan, the month in which the passover was kept, and so the then present time of the year; and who, from this time, reckon three times fifty days, or five full months before the figs are ripe x: so that these words are rather a reason why Christ did not expect to find figs on other trees, which he saw in great abundance as he passed along, because the time of common, ordinary figs being ripe, was not come; and why he particularly expected to find some on this tree, because it being full of leaves, appeared to be of a different kind from other fig trees: and was either of that sort which they call

בנות שוח, "Benoth Shuach", as Dr. Lightfoot conjectures which were a kind of white figs that were not ripe till the third year y. This tree put forth its fruit the first year, which hung on it the second, and were brought to perfection on the third: so that when it was three years old, it had fruit of the first, second, and third year on it: this being such a tree, by its being full of leaves, when others had none, or were just putting out, fruit, of one year, or more might have been expected on it, when it had none at all, and therefore was cursed: or it might be one of that sort which brought forth fruit twice a year; for of such sort of fig trees we read in the Jewish writings z: and therefore though it was not the time of the common figs being ripe, yet this being one of the seasons, in which this tree bore ripe fruit, and being so very flourishing, might reasonably be expected from it: but there being none,

he said unto it, let no fruit grow on thee henceforward for ever; or, as it is expressed in Mark, "no man eat fruit of thee hereafter for ever": for if none grew on it henceforward, no man could hereafter eat of it. Both expressions design the same thing, the perpetual barrenness of the fig tree:

and presently the fig tree withered away: immediately, upon Christ's saying these words, its sap was dried up, it lost its verdure; its leaves were shrivelled and shrunk up, and dropped off, and the whole was blasted. This tree was an emblem of the Jews: Christ being hungry, and very desirous of the salvation of men, came first to them, from whom, on account of their large profession of religion, and great pretensions to holiness, and the many advantages they enjoyed, humanly speaking, much fruit of righteousness might have been expected; but, alas! he found nothing but mere words, empty boasts, an outward show of religion, an external profession, and a bare performance of trifling ceremonies, and oral traditions; wherefore Christ rejected them, and in a little time after, the kingdom of God, the Gospel, was taken away from them, and their temple, city, and nation, entirely destroyed.

t R. Isaac, Chizzuk Emuna, par. 2. c. 30. p. 421. u Demonstration of the Messiah, par. 2. p. 38. w Jarchi & Bartenora in Misn. Sheviith, c. 4. sect. 10. x T. Hieros. Sheviith, fol. 35. 4. y Misn. Sheviith, c. 5. sect. 1. & Demai, c. 1. sect. 1. & Maimon. & Bartenora in ib. z Misn. Demai, c. 1. sect. 1. & Maimon. in ib. T. Bab. Erubin, fol. 18. 1.

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 “on that day;” or perhaps he “finished” 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 “fact,” without being particular as to the order of events. Mark has stated the order more particularly, and has “divided” what Matthew mentions together.

The “temple of God,” 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 “second” 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 “second” temple; and by Christ’s 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, “forty and six years was this temple in building.” 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 “temple” 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 “Judah,” 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 Solomon’s 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 “the court of the Gentiles.” 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 “court” 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 “the court of the women;” 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 “Nicanor.” 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 “Israelites” was the court of the “priests,” 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 “priests” 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 “of the priests,” by an ascent of twelve steps. The “porch” 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 “sanctuary” 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 “holy of holies” or the “most holy place,” 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 “temple,” 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 Warburton’s “Divine Legation of Moses.” 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 “or the court of the Gentiles.” 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 “half a shekel,” 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 “professed” 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 “would not suffer that any man should carry any vessel through the temple.” 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 - “but ye have made it a den of thieves” - 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 “robbed” 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:

1. They were overawed by his authority, and struck with the consciousness that he had a right to command,
2. Their own consciences reproved them; they knew they were guilty, and they dared make no resistance.
3. The people generally were then on the side of Jesus, believing him to be the Messiah.
4. It had always been the belief of the Jews that a “prophet” 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 “envy,” Matthew 27:18. He drew off the people from them, and they envied and hated him. They were “restrained,” then, for the fear of the people; and this was the reason why they plotted “secretly” 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 “children” have anything to do with religion, and deem it very improper that “they” 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 “children” 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, “Seeing a fig-tree afar off, having leaves, he came,” etc. Not far off “from the road,” 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, “he came, if haply he might find anything thereon.” That is, judging from the “appearance” of the tree, it was “probable” 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 “the time of figs was not yet.” That is, the time “of gathering” 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 “fully.” 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 “conspire” to deceive the world.

And said unto it, Let no fruit grow on thee ... - Mark calls this “cursing” the tree Mark 11:21. The word “curse,” as used by him, does not imply “anger,” or disappointment, or malice. It means only “devoting it to destruction,” or causing it to wither away. All the “curse” that was pronounced was in the words “that no fruit should grow on it.” The Jews used the word “curse” not as always implying “wrath or anger,” but to devote to “death,” or to any kind of destruction, Hebrews 6:8. It has been commonly thought that the Saviour performed this miracle to denote the sudden “withering away” 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 “illustration” 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. “And presently the fig-tree withered away.” 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 “away in their presence,” and Mark affirms that they made the discovery on the morning after it was “cursed.”

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 “literally” true - that if “they had the faith of miracles,” 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 “may” 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 21:19. He saw a fig tree in the way — επι της οδου, By the road side. As this fig tree was by the way side, it was no private property; and on this account our Lord, or any other traveller, had a right to take of its fruit. For a full explanation of this difficult passage, relative to this emblematic fig tree, see on Mark 11:13, &c.

Let no fruit grow on thee — Can a professor, who affords Christ nothing but barren words and wishes, expect any thing but his malediction? When the soul continues in unfruitfulness, the influences of grace are removed, and then the tree speedily withers from the very root.