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And when they drew nigh unto Jerusalem,.... The Syriac, Persic, and Ethiopic versions read, "when he drew nigh, or was near"; but not alone, his disciples were with him, and a multitude of people also; as is evident from the following account. They might well be said to be near to Jerusalem, since it is added, and were come to Bethphage; which the Jews say (n) was within the walls of the city of Jerusalem, and was in all respects as the city itself, and was the outermost part of it (o); and that all within the outward circumference of the city of Jerusalem was called Bethphage (p): it seems to me to be part of it within the city, and part of it without, in the suburbs of it, which reached to Bethany, and that to the Mount of Olives. Various are the derivations and etymologies of this place: some say it signifies "the house", or "place of a fountain", from a fountain that was in it; as if it was a compound of "Beth", an house, and "pege", a fountain: others, "the house of the mouth of a valley"; as if it was made up of those three words, , because the outward boundary of it was at the foot of the Mount of Olives, at the entrance of the valley of Jehoshaphat: others say, that the ancient reading was "Bethphage, the house of slaughter"; and Jerom says (q), it was a village of the priests, and he renders it, "the house of jaw bones": here indeed they might bake the showbread, and eat the holy things, as in Jerusalem (r); but the true reading and signification of it is, "the house of figs"; so called from the fig trees which grew in the outward limits of it, near Bethany, and the Mount of Olives; hence we read of (s) , "the figs of Bethany"; which place is mentioned along with, Bethphage, both by Mark and Luke, where Christ, and those with him, were now come: the latter says, they were come nigh to these places, for they were come to the Mount of Olives; near to which were the furthermost limits of Bethany, and Bethphage, from Jerusalem. This mount was so called from the abundance of olive trees which grew upon it, and was on the east side of Jerusalem (t); and it was distant from it a sabbath day's journey, Act 1:12 which was two, thousand cubits, or eight furlongs, and which made one mile: then sent Jesus two disciples; who they were is not certain, perhaps Peter and John, who were afterwards sent by him to prepare the passover, Luk 22:8. (n) Gloss. in T. Bab. Sanhedrin, fol. 14. 2. & Pesach. fol. 91. 1. (o) Gloss. in T. Bab. Pesach. fol. 63. 2. & 91. 1. (p) Gloss. in T. Bab. Sota, fol. 45. 1. & Bava Metzia fol. 90. 1. (q) In loc. & ad Eustoch, fol. 59. 3. Tom. 1. (r) Misn. Menachot, c. 11. sect. 2. T. Bab. Menachot fol. 63. 1. & 78. 2. Maimon. Hilch. Pesul. Hamukdash, c. 12. sect. 16. Gloss. in Pesach. fol. 63. 2. (s) T. Bab. Pesach. fol. 53. 1. & Erubin, fol. 28. 2. (t) Zech. xiv 4. Targum in Ezek. xi. 23. & Bartenora in Misn. Mid. dot. c. 1. sect. 3.

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 Isa 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 Mat 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, Mat 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 , "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.

And because this plant was figuratively a living creature, having a soul, He speaks to it as though it heard. Let no fruit grow on thee henceforward for ever. Therefore is the Jewish synagogue barren, and shall continue so until the end of the world, when the multitude of the Gentiles shall come in; and the fig tree withered while Christ was yet sojourning in this life; and the disciples seeing by their spiritual discernment the mystery of the withered faith, wondered; and having faith, and not doubting, they bare it, and so it withers when their lifegiving virtue passes to the Gentiles; and by each one who is brought to the faith, that mountain Satan is lifted up and cast into the sea, that is, into the abyss. For every man who is obedient to the word of God is Bethany, and Christ abides in him; but the wicked and the sinners He leaves. And when He has been with the righteous, He goes to other righteous after them, and accompanied by them; for it is not said that He left Bethany and went into the city. The Lord ever is an hungred among the righteous, desiring to eat among them the fruit of the Holy Spirit, which are love, joy, peace. But this fig tree which had leaves only without fruit, grew by the wayside.

Herein also we find proof of the Lord's goodness; where He was minded to show forth an instance of the salvation procured by His means, He exerted the power of His might on the persons of men; by healing their present sicknesses, encouraging them to hope for the future, and to look for the healing of their soul. But now when He would exhibit a type of His judgments on the rebellious, He represents the future by the destruction of a tree; Let no fruit grow on thee henceforward for ever. And that is compared to a fig tree, because the Apostles being the first believers out of Israel, like green figs shall in the glory, and the time, of their resurrection, be before the rest.

"Now in the morning as He returned into the city, He was an hungered." How is He an hungered in the morning? When He permits the flesh, then it shows its feeling. "And when He saw a fig tree in the way, He came to it, and found nothing thereon, but leaves only." Another evangelist saith, "The time of figs was not yet;" but if it was not time, how doth the other evangelist say, "He came, if haply He might find fruit thereon." Whence it is manifest that this belongs to the suspicion of His disciples, who were yet in a somewhat imperfect state. For indeed the evangelists in many places record the suspicions of the disciples. Like as this then was their suspicion, so also was it too to suppose it was cursed for this cause, because of having no fruit. Wherefore then was it cursed? For the disciples' sakes, that they might have confidence. For because everywhere He conferred benefits, but punished no man; and it was needful that He should afford them a demonstrative proof of His power to take vengeance also, that both the disciples might learn, and the Jews, that being able to blast them that crucify Him, of His own will He submits, and does not blast them; and it was not His will to show forth this upon men; upon the plant did He furnish the proof of His might in taking vengeance. But when unto places, or unto plants, or unto brutes, any such thing as this is done, be not curious, neither say, how was the fig-tree justly dried up, if it was not the time of figs; for this it is the utmost trifling to say; but behold the miracle, and admire and glorify the worker thereof. Since in the case also of the swine that were drowned, many have said this, working out the argument of justice; but neither there should one give heed, for these again are brutes, even as that was a plant without life. Wherefore then was the act invested with such an appearance, and with this plea for a curse? As I said, this was the disciple's suspicion. But if it was not yet time, vainly do some say the law is here meant. For the fruit of this was faith, and then was the time of this fruit, and it had indeed borne it; "For already are the fields white to harvest," saith He; and, "I sent you to reap that whereon ye bestowed no labor." Not any therefore of these things doth He here intimate, but it is what I said, He displays His power to punish, and this is shown by saying, "The time was not yet," making it clear that of this special purpose He went, and not for hunger, but for His disciples' sake, who indeed marvelled exceedingly, although many miracles had been done greater; but, as I said, this was strange, for now first He showed forth His power to take vengeance. Wherefore not in any other, but in the moistest of all planted things did He work the miracle, so that hence also the miracle appeared greater.

(Verse 19) And seeing a fig tree by the road, he went to it and found nothing on it except leaves. And he said to it, 'May no fruit ever come from you again!' And immediately the fig tree withered. And when he saw a certain tree (which we understand to be the Synagogue and assembly of the Jews) by the road, for it had the Law and therefore it was by the road, because it did not believe in the way, he came to it, standing namely and immobile, and not having the feet of the Gospel: and he found nothing in it, except leaves alone, the noise of promises, Pharisaic traditions, and the ostentation of the Law, and the ornaments of words without any fruits of truth. And another evangelist says: For the time had not yet come (Mark 10:13); either because the time of the salvation of Israel had not yet come, since the Gentile people had not yet entered, or because the time of faith had passed, because, coming to him first, and rejected, it had passed to the nations. And he said to him: May no fruit ever be born from you, either forever or for eternity: for both αἰὼν (( Al. αἰῶνα)) in Greek means. And the little bed was dried up, which did not have the food that the hungry Lord desired. Likewise, the leaves withered, so that only the trunk remained, and with the branches broken, the root revived. If it wishes to believe in the last times, may the shoot of faith sprout, and may the Scripture be fulfilled, saying: 'There is hope for a tree.' (Job 14:7).

The Lord about to suffer among the nations, and to take upon Him the offence of the Cross, sought to strengthen the minds of His disciples by a previous miracle; whence it follows, And seeing a fig-tree by the wayside, He came to it, and found nothing thereon, but leaves only. For ever, (in sempiternum,) or, To the end of the world, (in sæculum,) for the Greek word αἰῶγ signifies both. The tree which He saw by the wayside we understand as the synagogue, which was nigh to the way inasmuch as it had the Law, but yet believed not on the way, that is, on Christ.

(de Cons. Ev. ii. 68.) It must be considered that Mark relates the wonder of the disciples at the withering of the tree, and the answer of the Lord concerning faith, to have been not on the day following the cursing of the tree, but on the third day after; and that on the second day Mark relates the casting of the merchants out of the Temple, which he had omitted on the first day. On the second day then he says that He went forth out of the city in the evening, and that as they passed by in the morning, the disciples then saw that the fig tree was withered. But Matthew speaks as though all this had been done on the day following. This must be so taken as that when Matthew, having related that the fig tree was dried up, adds immediately, omitting all the events of the second day, And when the disciples saw if, they marvelled, he yet meant that it was on another day that they marvelled. For the tree must be supposed to have withered at the time it was cursed, not at the time they saw it. For they did not see it withering, but when it was withered, and by that they understood that it had withered immediately upon the Lord's words.

Also the fig in respect of the multitude of seeds under one skin is as it were an assembly of the faithful. But He finds nothing on it but leaves only, that is, pharisaical traditions, an outward show of the Law without the fruits of truth.

Of the many miracles which the Lord performed, all were done to do good, for He performed no miracles of chastisement. Therefore, lest anyone think that He is unable to chastise, here He shows this power as well, not applied to men but to a tree, as He loves mankind. He also did the same on a previous occasion to the swine. He withers the tree, then, in order to chasten men. The disciples marvel, and with good reason. For the fig tree contains a great amount of sap, and so the fact that it withered immediately serves all the more to indicate the miracle. The fig tree means the synagogue of the Jews, which has only leaves, that is, the visible letter of the law, but not the fruit of the Spirit. But also every man who gives himself over to the sweetness of the present life is likened to a fig tree, who has no spiritual fruit to give to Jesus who is hungry for such fruit, but only leaves, that is, temporal appearances which fall away and are gone. This man, then, hears himself cursed. For Christ says, Go, ye accursed, into the fire (Mt. 25:41). But he is also dried up; for as he roasts in the flame, his tongue is parched and withered like that of the rich man of the parable, who in his life had ignored Lazarus.

(ord.) The Creator does no wrong to the owner, but His creature at His will is converted to the profit of others.

"And seeing a fig tree." But why did he work this miracle on a fig tree rather than another? Because it is a very moist tree. Hence that it immediately dried up was a most evident miracle. And it signifies Judea for two reasons: both because the fig tree produces early figs, which ripen more quickly, and these were the apostles, who were the greatest. Likewise, this fruit has many seeds under one skin, just as under one law there were many. And this tree was by the wayside, i.e., Christ, because it was in expectation, and did not wish to come to the way: for he is the way; John 14:6: "I am the way, and the truth, and the life;" and Isa 36:21: "This is the way, walk ye in it." He came to it. In Mark it says that he came to see if perhaps he should find anything. But what is this? For then it was not the season for figs. It must be said that sometimes Scripture presents something, not because it is so, but on account of some effect: hence he did not come to seek, but he came because of the suspicion of the disciples; hence he came to perform a miracle. He came to it, when he visited Judea. Luke 1:78: "The Orient from on high hath visited us." It has leaves, namely, legal observances; but no fruit. So some have a certain appearance of honesty, although they are interiorly evil and perverse. There follows the curse: "and he saith to it: may no fruit grow on thee henceforward forever." It seems that he acted unjustly, because it was not the season for figs. Likewise, it seems that he inflicted injury on the owner. But see that, just as the Lord's words are a certain figure, so are his deeds. Sometimes the Lord wishes to manifest his teaching, and then he manifests it in men; sometimes his punitive power, and then he manifests it in other things. Hence he exercised his power there, to show that Judea would be barren, as it says in Rom 11. So sometimes it happens that some who are interiorly evil, but outwardly flourishing, are dried up by the Lord lest they corrupt others. 2 Tim 3:8: "Men corrupted in mind, reprobate concerning the faith; but they shall proceed no farther." Luke 13:7: "Behold, for these three years I come seeking fruit on this fig tree, and I find none. Cut it down." There follows the effect: "and immediately the fig tree withered away." Ps 21:16: "My strength is dried up like a potsherd," because in the time of the disciples Judaism withered, and afterwards the legal observances dried up as the Gospel grew. "And they became abominable; the fruitful land was turned into a salt marsh, by reason of the wickedness of them that dwelt therein," Ps 106:34.

THE AUTHORITY OF JESUS QUESTIONED AND THE REPLY--THE PARABLES OF THE TWO SONS, AND OF THE WICKED HUSBANDMAN. ( = Mark 11:27-12:12; Luke 20:1-19). (Mat. 21:23-46) By what authority doest thou these things!--referring particularly to the expulsion of the buyers and sellers from the temple, and who gave thee this authority?