the Second Week after Easter
Click here to join the effort!
Read the Bible
New Living Translation
Matthew 21:21
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- CondensedParallel Translations
Jesus answered them, “Truly I tell you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you tell this mountain, ‘Be lifted up and thrown into the sea,’ it will be done.
Iesus answered, and said vnto them, Uerily I say vnto you, if yee haue faith, and doubt not, yee shall not onely doe this which is done to the figge tree, but also, if ye shall say vnto this mountaine, Be thou remoued, and be thou cast into the Sea, it shall be done.
Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.
And Jesus answered them, "Truly, I say to you, if you have faith and do not doubt, you will not only do what has been done to the fig tree, but even if you say to this mountain, ‘Be taken up and thrown into the sea,' it will happen.
And Jesus answered and said to them, "Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, 'Be taken up and cast into the sea,' it will happen.
Jesus answered, "I tell you the truth, if you have faith and do not doubt, you will be able to do what I did to this tree and even more. You will be able to say to this mountain, ‘Go, fall into the sea.' And if you have faith, it will happen.
Jesus replied to them, "I assure you and most solemnly say to you, if you have faith [personal trust and confidence in Me] and do not doubt or allow yourself to be drawn in two directions, you will not only do what was done to the fig tree, but even if you say to this mountain, 'Be taken up and thrown into the sea,' it will happen [if God wills it].
And Jesus answered and said to them, "Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, 'Be taken up and cast into the sea,' it will happen.
And Jesus answered and said to them, "Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, ‘Be taken up and cast into the sea,' it will happen.
"Truly I tell you," Jesus replied, "if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, 'Be lifted up and thrown into the sea,' it will happen.
But Jesus said to them, "If you have faith and don't doubt, I promise that you can do what I did to this tree. And you will be able to do even more. You can tell this mountain to get up and jump into the sea, and it will.
Yeshua answered them, "Yes! I tell you, if you have trust and don't doubt, you will not only do what was done to this fig tree; but even if you say to this mountain, ‘Go and throw yourself into the sea!' it will be done.
And Jesus answering said to them, Verily I say unto you, If ye have faith, and do not doubt, not only shall ye do what [is done] to the fig-tree, but even if ye should say to this mountain, Be thou taken away and be thou cast into the sea, it shall come to pass.
Jesus answered, "The truth is, if you have faith and no doubts, you will be able to do the same as I did to this tree. And you will be able to do more. You will be able to say to this mountain, ‘Go, mountain, fall into the sea.' And if you have faith, it will happen.
And Iesus answered and said vnto them, Verely I say vnto you, if ye haue faith, & doubt not, ye shall not only doe that, which I haue done to the figge tree, but also if ye say vnto this mountaine, Take thy selfe away, and cast thy selfe into the sea, it shalbe done.
Jesus answered and said to them, Truly I say to you, If you have faith, and do not doubt, you will perform a deed not only like this of the fig tree, but should you say even to this mountain, Be removed and fall into the sea, it shall be done.
Jesus answered, "I assure you that if you believe and do not doubt, you will be able to do what I have done to this fig tree. And not only this, but you will even be able to say to this hill, ‘Get up and throw yourself in the sea,' and it will.
And Jesus answered and said to them, "Truly I say to you, if you have faith and do not doubt, you will do not only what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea," it will happen!
And answering, Jesus said to them, Truly I say to you, If you have faith and do not doubt, not only will you do the miracle of the fig tree, but even if you should say to this mountain, Be taken up and thrown into the sea, it will beso.
And Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do what is done to the fig tree, but even if ye shall say unto this mountain, Be thou taken up and cast into the sea, it shall be done.
And Jesus in answer said to them, Truly I say to you, If you have faith, without doubting, not only may you do what has been done to the fig-tree, but even if you say to this mountain, Be taken up and put into the sea, it will be done.
Yeshua answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you will tell this mountain, 'Be taken up and cast into the sea,' it will be done.
Jesus answered them, "Truly I tell you, if you have faith and do not doubt, not only will you be able to do what has been done to the fig tree, but you will also say to this mountain, 'Be lifted up and thrown into the sea,' and it will happen.Matthew 17:20; Luke 17:6; 1 Corinthians 13:2; James 1:6;">[xr]
Jeshu answered and said to them, Amen I say to you, that if faith were in you, and you did not hesitate [fn] you should not only do (as) to this fig-tree, but also were you to say to this mountain, Be thou lifted up and fall into the sea, it should be done.
Jesus replied and said to them: Verily I say to you, That if there be faith in you, and ye shall not doubt, ye may not only do this thing of the fig-tree, but also if ye shall say to this mountain, be thou lifted up, and fall into the sea, it will be so.
Iesus aunswered, and saide vnto the: Ueryly I saye vnto you, yf ye haue fayth, and doubt not, ye shall not onlye do this [which is done] to the figge tree: but also, yf ye shall say vnto this mountayne, be thou remoued, and, be thou cast into the sea, it shalbe done.
And Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do what is done to the fig tree, but even if ye shall say unto this mountain, Be thou taken up and cast into the sea, it shall be done.
Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you will tell this mountain, 'Be taken up and cast into the sea,' it will be done.
Jesus answering said to them, Verily I say to you, if ye have faith and doubt not, ye shall not only do this to the fig-tree, but also if ye shall say to this mountain, Be thou lifted up, and be thou cast into the sea; it shall be done.
"I solemnly tell you," said Jesus, "that if you have an unwavering faith, you shall not only perform such a miracle as this of the fig-tree, but that even if you say to this mountain, `Be thou lifted up and hurled into the sea,' it shall be done;
And Jhesus answeride, and seide to hem, Treuli Y seie to you, if ye haue feith, and douten not, not oonli ye schulen do of the fige tree, but also if ye seyn to this hil, Take, and caste thee in to the see, it schal be don so.
And Jesus answered and said to them, Truly I say to you, If you have faith, and do not doubt, you shall not only do what is done to the fig tree, but even if you shall say to this mountain, Be taken up and cast into the sea, it shall be done.
Jesus answered and said to them, Verily I say to you, If ye have faith, and doubt not, ye shall not only do this [which is done] to the fig-tree, but also, if ye shall say to this mountain, Be thou removed, and be thou cast into the sea; it shall be done.
Jesus answered them, "I tell you the truth, if you have faith and do not doubt, not only will you do what was done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,' it will happen.
So Jesus answered and said to them, "Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, "Be removed and be cast into the sea,' it will be done.
Jesus said to them, "For sure, I tell you this: If you have faith and do not doubt, you will not only be able to do what was done to the fig tree. You will also be able to say to this mountain, ‘Move from here and be thrown into the sea,' and it will be done.
Jesus answered them, "Truly I tell you, if you have faith and do not doubt, not only will you do what has been done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,' it will be done.
And Jesus, answering, said unto them - Verily, I say unto you, If ye have faith, and do not doubt, not only, this of the fig-tree, shall ye do, - but, even if, unto this mountain, ye shall say, Be lifted up, and be cast into the sea, it shall be done.
And Jesus answering, said to them: Amen, I say to you, if you shall have faith and stagger not, not only this of the fig tree shall you do, but also if you shall say to this mountain, Take up and cast thyself into the sea, it shall be done.
And Jesus answered them, "Truly, I say to you, if you have faith and never doubt, you will not only do what has been done to the fig tree, but even if you say to this mountain, 'Be taken up and cast into the sea,' it will be done.
Iesus answered and sayde vnto the: Verely I saye vnto you yf ye shall have faith and shall not dout ye shall not only do that which I have done to the fygge tree: but also yf ye shall saye vnto this moutayne take thy silfe awaye and cast thy silfe into the see it shalbe done.
And Jesus answering said to them, `Verily I say to you, If ye may have faith, and may not doubt, not only this of the fig-tree shall ye do, but even if to this mount ye may say, Be lifted up and be cast into the sea, it shall come to pass;
Iesus answered and sayde vnto them: Verely I saye vnto you: Yf ye haue faith & doute not, ye shal not onely do this with the fygge tre, but yf ye shal saye vnto this mountayne: Avoyde, and cast thy self in to the see, it shal be done.
Jesus answered them, I declare to you, if ye have a full assurance of faith, ye shall not only be able to do this to a fig-tree, but if ye should even say to this mountain, be thou removed, and cast into the sea; it should be done.
But Jesus was matter-of-fact: "Yes—and if you embrace this kingdom life and don't doubt God, you'll not only do minor feats like I did to the fig tree, but also triumph over huge obstacles. This mountain, for instance, you'll tell, ‘Go jump in the lake,' and it will jump. Absolutely everything, ranging from small to large, as you make it a part of your believing prayer, gets included as you lay hold of God."
Jesus said, "Listen up and I'll tell you the truth. If you have faith and don't doubt one little bit, not only can you do what I did to this tree, but you could even tell the Rocky Mountains to go jump in the sea and they will do it.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
If ye have: Matthew 17:20, Mark 11:22, Mark 11:23, Luke 17:6, Luke 17:7, Romans 4:19, Romans 4:20, 1 Corinthians 13:2, James 1:6
Be thou removed: Matthew 8:12
Reciprocal: Numbers 20:8 - speak Joshua 10:14 - the Lord Job 9:5 - removeth Psalms 46:2 - mountains Ezekiel 37:4 - Prophesy Zechariah 4:7 - O great Matthew 5:18 - verily Matthew 14:29 - he walked Mark 9:23 - If Luke 12:57 - General John 14:12 - the Acts 3:16 - through 1 Corinthians 12:9 - faith 1 Timothy 2:8 - and Hebrews 10:22 - in full James 5:15 - the prayer
Cross-References
And Abraham named their son Isaac.
Eight days after Isaac was born, Abraham circumcised him as God had commanded.
And Abraham lived as a foreigner in Philistine country for a long time.
So the Israelites set out from the wilderness of Sinai and traveled on from place to place until the cloud stopped in the wilderness of Paran.
Then they left Hazeroth and camped in the wilderness of Paran.
So Moses did as the Lord commanded him. He sent out twelve men, all tribal leaders of Israel, from their camp in the wilderness of Paran.
to Moses, Aaron, and the whole community of Israel at Kadesh in the wilderness of Paran. They reported to the whole community what they had seen and showed them the fruit they had taken from the land.
When he returned home, he told his father and mother, "A young Philistine woman in Timnah caught my eye. I want to marry her. Get her for me."
Now Samuel died, and all Israel gathered for his funeral. They buried him at his house in Ramah. Then David moved down to the wilderness of Maon.
So the person who marries his fiancée does well, and the person who doesn't marry does even better.
Gill's Notes on the Bible
Jesus answered and said unto them,.... His disciples wondering at his power, in causing the fig tree to wither so suddenly:
verily I say unto you, if ye have faith; that is, in God, in his power, which reaches to all things: the object of faith is expressed in Mark, and by way of exhortation, "have faith in God", that he will enable you to perform whatsoever ye shall desire; which must be understood, not of spiritual faith in the promises of God, and person of Christ, but of, the faith of miracles, or faith in the power of God to perform things that are above the strength of nature:
and doubt not; either of the power, or will of God to do for you, and by you, the thing desired; for this kind of faith would not admit of the least degree of doubting: there must be no hesitation in the mind, no reasoning upon the thing, how it can be performed; the mind must not be divided between the power and will of God, and the difficulties and discouragements which attend the case, but must believe in hope against hope, with a full persuasion of accomplishment: for want of this faith, without doubting, the disciples could not cure the child that was lunatic.
Ye shall not only do this which is done to the fig tree; cause one to be dried up, and wither away by a word, as Christ had done to this, which, comparatively speaking, was but a lesser sort of miracle;
but also, if ye shall say to this mountain; the Mount of Olives, where Christ and his disciples now were, and were passing over, or, at least, were very near it; or any other mountain wherever they might be, to which they should, upon any occasion, think fit to say,
be thou removed, and cast into the sea; which was many miles off from Mount Olivet, and must he a very surprising performance for a mountain to be rooted up, so large as that was, and be carried several miles from its former situation, and be thrown into the sea; and yet, as difficult and amazing as this may seem,
it shall be done: that is, provided the person doubts not; or, as it is said in Mark, "shall not doubt in his heart, but shall believe that those things, which he saith, shall come to pass, he shall have whatsoever he saith": for this must not be confined to the particular instances of drying up a fig tree, or removing a mountain, but the doing of any sort of miracle, how great soever. Nor is it our Lord's meaning that they should do these particular things; nor is it certain that they ever did: but his sense is, that, had they faith, they should be able not only to do such lesser miracles, as, comparatively speaking, the withering of the fig tree was, but they should be able to perform things much more difficult and surprising, whenever the good of the souls of men, the propagation of the Gospel, and the glory of God required them.
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 21:21. If ye have faith, and doubt not — See on Matthew 17:20. Removing mountains, and rooting up of mountains, are phrases very generally used to signify the removing or conquering great difficulties-getting through perplexities. So, many of the rabbins are termed rooters up of mountains, because they were dexterous in removing difficulties, solving cases of conscience, c. In this sense our Lord's words are to be understood. He that has faith will get through every difficulty and perplexity mountains shall become molehills or plains before him. The saying is neither to be taken in its literal sense, nor is it hyperbolical: it is a proverbial form of speech, which no Jew could misunderstand, and with which no Christian ought to be puzzled.
