The prophecy of Isaiah was fulfilled in them. hath believed our re 175 cxlix. John might be fulfilled which fied in them, which he spake in the name of SECT. he spake, Lord, who Christ and of his servants, referring expressly to port? and to whom the gospel times (Isa. liii. 1) "Lord, who hath hath the arm of the believed our report? and to whom hath the arm XII. 38. of the Lord been so effectually revealed or made bare, as to conquer those strong prejudices which men have entertained against thine ap. pointed method of salvation?" Lord been revealed? 39 Therefore they cause that Esaias said again, 40 He hath blinded their eyes, and har they should not see dened their heart; that And, for this reason, they were now in a man- 39 could not believe be- ner utterly incapable of believing, because many of them having long wilfully opposed the most sufficient and proper methods of conviction, were at length given up by God to a judicial hardness and blindness; [as] the same prophet Isaiah says elsewhere (Isa. vi, 10.) "Having 40 refused to hearken to the voice of God, he has in righteous judgment blinded their eyes, and with their eyes, nor hardened their hearts; lest they should (as he understand with their adds in the name of God) see with their eyes, and understand with their heart, and be converted, and I should heal and save them, which, after such obstinate perverseness, I am determined that I never will." (Compare Mat. xiii. 14, 15. Vol. VI. p. 343. and Acts xxviii. 27.) 41 These things said These things Isaiah spake when he saw his glory, 41 heart, and be convert ed, and I should heal them. Esaias So that the saying of Isaiah was fulfil ed.] It is apparent (as the late judicious Mr. Jeffrey has observed in his True Grounds, &c. p. 110) that the accomplishment of this prophecy could not be the end they proposed to themselves in their unbelief; and consequently that the expression na wanpun must be rendered as it is here: which may be applied to several other passages; and shews, by the way, how precarious that remark of Mr. Pierce is by which he would make that phrase an argument, that the scripture introduced by it is quoted, not in any instance by way of accommodation, but always according to its original design and literal meaning. even their heart.] As God is said to harden the heart of Pharaoh in one place, while in an other it is said he hardened his own heart (Exod. ix. 12. and viii. 15, 32); and as we ought to be very tender of ascribing to God any thing that looks like a necessi tating influence to impel men to sin, I ap prehend that all we are here to understand by God's blinding and hardening these Jews is, that he permitted them to grow more and more prejudiced against the gospel, and, for wise reasons, acted in such a manner as he knew would in fact be abused by them to an increase of those prejudices, The learned, by consulting the originals of the places below, may see instances of a phraseology nearly resembling and illustrat b Hath the arm of the Lord been revealing this. Compare Lev. xiii. 3. Ezek. ed?] I apprehend this phrase may allude to the habit generally worn by the easterns, and especially by persons of rank, which was a long robe without sleeves; so that when the arm was stretched out to perform any action which required strength,it would appear uncovered. (Compare Isa. lii. 10.) In this connection it seems strongly to imply, that whenever true faith is produced in the mind, it is to be considered as the effect of a Divine energy. See Eph, i. 19. and Col. ii. 12. • He has blinded their eyes, and hardened xui. 19, 22. xiv. 9. xx. 25. Gen. xli. 13. d When he saw his glory.] These words learned 176 The rulers that believe, are afraid to confess him, SECT even the glory of Christ, who was then the Me- Esaias when he saw exlix. dium of the Divine manifestation, and spake of his glory, and spake of him and of his times in the awful words men John XII. 41. tioned above, which had their terrible accomplishment in the men of this generation. 42 bim. mong the chief rulers him: but because of the also, many believed on Pharisees they did not confess him, lest they should be put out of the synagogue. Nevertheless, at this very time there were many 42 Nevertheless, a even of the rulers themselves who were inwardly convinced that he was the Messiah, and believed on him as such, still expecting that he would by some surprising providence be raised to the throne of Israel; but they did not think it convenient as yet to confess the convictions of their own hearts concerning him,] on account of the declared enmity of the Pharisees against him, lest by them they should be cast out of the synagogue, and be exposed to the great ignominy and secular detriment which necessarily attended such a 43 sentence. For they were such thoughtless and mean-spirited creatures, that they loved the praise the praise of men more of men more than the praise of God; and durst not face the contempt of their fellow-mortals, even to secure the approbation of their Maker. (Compare John v. 44. Vol. VI. p. 265.) This was the state of things at Jerusalem, and this the effect of Christ's entrance into it, as related above. Mark But though the malice of his enemies was XI. 12 known to Jesus, and he was sensible they were contriving to destroy him, yet on the morrow morning he again set out with his disciples for Jerusalem: and when they were come from Bethany, as he returned into the city, he was very hungry; having come out early without eating, that he might neither incommode his friends, nor break in upon his secret or public devotions. learned Bishop Pearson draws from Isa. vi. e Might neither incommode his friends, And 45 For they loved MARK XI. 12. And on the morrow [in the morning] when they were come from Bethany, [as he returned hungry, [MAT. XXI. into the city,] he was is.] the hospitable and most sensibly obliged family of Lazarus would otherwise have suffered Jesus to come out without eating; or that if he had eaten that morning he would have been so hungry, before he had walked two miles, as to go out of the way to gather figs. To me there appears an inexpressible charm in this oblique hint; it shews how little the evangelists were inclined to enter into panegyrics or reflections on the excellent character of their Master; and is a specimen of that simplicity and modesty which might, independent on other arguments, almost compel the assent of persons of a like temper to the wonderful story which they relate in so genuine and unaffected a manner. f Seeing Jesus coming from Bethany, goes to a fig tree for fruit. off, having leaves, he came [to it, if haply thereon: and when he came to it, he found nothing [thereon] but leaves [only]; for the 177 13 And seeing a fig- And as he was now on the way, seeing a single fig. SECT. tree [in the way] afar treef at a considerable distance, which had a tine cxlix. spread of leaves upon it, and therefore appeared Mark he might find any thing to be one of the earlier kind, he went up to it, XI. 13. [to see] if he could find any thing upon it to satisfy his hunger; and when he came to it, he found nothing thereon but leaves only; for there was not so much as any fruit in the bud; by which it plainly appeared that, though it looked so beautiful, it was a barren tree. Now it is to be observed that our Lord turned out of the way, because, as it was yet but early in the summer, the time of gathering figs was not [yet] come ; so that had this tree produced any, it might have time of figs was not yel. [MAT.XXI. 19.—] Seeing a single fig-tree.] Though in the first edition I had only followed Mark, and rendered it, seeing a fig-tree, I think upon farther consideration, that own puar, which is the expression Matthew uses here (though our translators make no difference) should have been rendered a single fig-tree, which I have now inserted in the version. been therefore at this time might well expect to find fruit on this tree, since the time of gathering even these carly figs was not yet come, which if it had, there would have been no room for the expectation, or the curse which followed it.-That xapos Tuxwv does not signify, as some have fancied, a kindly season for figs, but the time of gatherThe time of figs was not [yel] come.] ing them in, I think the learned Bishop I shall not trouble the reader with an ac- Kidder has abundantly proved. (See his count of all the strange solutions which have Demonstration of the Messiah, §ii. p. 58, been given to the difficulty which imme. 39.) Compare Mat. xxi. 34. Mark xii. diately arises in the mind on reading this 2. and Numb. xiii. 23-It is truc this clause; nor with the particular reasons interpretation of the story, though incomwhich may be offered agamst each. The parably easier than any other I know, will best view of them all, that I can recollect, require a transposition of the clause before may be had by consulting Witsius, in his us, as if it had been said, He came, if Meletemata; and I think the best solution haply he might find any thing thereon; for may be seen in Mr. Hallet's Notes and Dis- the time of figs was not yet; and when he courses, Vol. II. p. 114-124. It is cer- came to it, he found nothing but leaves. But tain, as he has there proved from incon- no interpretation whatever can make the testable authority, and we have observed last clause, as we read it, a reason for what elsewhere (note b, on Luke vi. 1. Vol. VI. stands immediately before it, that he found p. 267), that the climate of Judea being nothing but leaves; for it is well known, abundantly warmer than ours, the passover, that if our common fig-trees have no young though never later than April, commonly figs on them in March or April, they can fell at the beginning of their harvest, that produce none that year. None can deny is, of their summer, which is there vehe- another transposition of the like kind in the mently hot, not only in May, but in March same evangelist, Mark xvi. 3, 4. (sect. and April (in which last this passover pro- cxciv.) both of them probably being occabably fell): compare Josh. iii. 15. iv. 19. sioned by an accidental interlineation in the v. 10, 11. and 1 Chron. xii. 15. (See also original, and a mistake of some early tran Lev. xxii. 15-17. compared with Exod. scriber, who did not bring in the interlined ix. 31, 32. and Ruth ii. 23.) Now it is clause exactly in its due place. See instances equally certain that one, and that the most of the like kind, Gen. xiii. 10. and Josh. delicate kind of figs, was ripe in Judea at xxii. 22.—And if with Heinsius, Knatchthe beginning of summer (as we have a fine bull, and Gataker, we should here read sort in England which are ripe before our instead of g, and render it, where he was harvest, having put out the autumn before, it was the season of figs, we must admit of and stood the whole winter): see Hos. ix. the same transposition, and consequently 10. Mich. vii. 1. Nah. iii. 12. Jer. xxiv. should gain no advantage at all, by a ver2. Cant. ii. 11-13. and Isa. xxviii. 4. sion which (as all learned men know) is And the fig-tree opening its leaves, which very harsh, and attended with an ineleever body knows do not appear till after gancy and impropriety which this would the fruit, is spoken of as a sign of approach- be no proper place to examine. ing summer, Mat. xxiv. 32. Our Lord h And 178 Mark 14 And Jesus an it, No man eat fruit Reflections on the danger of empty profession. SECT. been expected they would be growing still upon cxlix. it. And Jesus, finding it to be a barren tree, that only made a promising appearance, but had swered and said unto XI. 14. produced no fruit, said to it upon this occasion, of thee hereafter for As thou art fruitless now, continue always so; ever: [Let no fruit let no man from henceforwards ever eat fruit of forward for ever.] And thee, nor any fruit hereafter ever grow upon thee. his disciples heard it; And his disciples heard [it], and took notice of [and presently the fig the words; and as soon as he had spoken them tree withered away.] [MA1. XXI.—19.] (though his disciples, as they were passing on, did not observe it at that time), the fig-tree immediately withered away; Christ intending by that significant action to intimate that the curse of God should thus wither and destroy the Jewish nation, which he had before compared to an unfruitful fig-tree. (See Luke xiii. 6-9. sect. cxvi. p. 9.) John xii. 37 IMPROVEMENT. How evidently necessary is the operation of Divine grace to conquer the prejudices of a sinful heart; since even the preaching of Christ himself, enforced by all his stupendous miracles, could not overcome those prejudices without it! And how cautious should sinners be that they do not stop their ears to the joyful 38--40 sound of the gospel, and shut their eyes against its glorious light; lest God should leave them to their own delusions, and in his righteous judgment seal them up under final blindness and impenitence! Then will they never be converted and healed; but die with that poison in all the faculties of their souls, which will make them for ever restless and miserable. 42 Can we find words sufficient to express the madness of these Pharisees, who, while they were in their consciences convinced that Jesus was the Christ, would not confess that conviction, and publicly pay their homage to him, because they loved the praise of 43 men more than the praise of God? Strange infatuation of the human mind that it should be capable of believing there is a God, and yet of preferring the creatures before him; and should sometimes imagine the vain breath of popular applause or popular censure so considerable, as that God should be offended to please man; and all the honours and rewards of his heavenly presence lost, to secure a little regard from those who are perishing in their crimes, Jesus comes to Jerusalem, and again purges the temple. 179 cxlix. crimes, and will ere long be themselves the objects of everlasting SECT. shame and contempt. - May none of us ever indulge such a temper, or ever rest in an Mark empty profession; lest, being like the fig-tree before us, which had xi. 13,14 leaves, but no fruit, the curse of Christ should be pronounced upon us, which would immediately wither us amidst all our verdure! Let us remember that this was intended as one of those significant Mat. actions by which the holy messengers of God frequently intimated xxi. 10. approaching judgments. Happy would it have been if some, instead of searching out objections against it, had seriously considered its design, and the sad aspect with which it looks on those who, like them, receive the grace of God in vain! SECT. CL. Christ, arriving at Jerusalem, visits the temple again; and, after a repeated effort to reform the continued abuses there, discourses with the people in a manner which farther exasperates the priests ; and in the evening goes out of the city. Mark XI. 15—19; John XII. 44. to the end. MARK XI. 15. AND they come to MARK XI. 15. cl. Mark Jerusalem: and AND, AND, soon after the fig-tree had been cursed, SECT. Jesus went into the they come to Jerusalem; and Jesus entering, temple, and began to as he had done the day before, into the temple, cast out then that sold observed, as he was passing through the court of XI. 15. and bought in the temthe Gentiles, that the people who had polluted it by their traffic were seated there again; and being displeased to see that sacred place so shamefully profaned, he presently renewed his testimony against them, and began to drive out them that sold and bought in the limits of the temple, ple, and overthrew the tables of the money changers, and the seats of them that sold doves. a To drive out them that sold and bought in the temple.] The time when this was done is fixed by Mark to the day after Jesus made his public entry into Jerusalem, and so (as was observed before, note c, on Mat. xxi. 12, p. 163) this must have been a different fuct from that related by Matthew, which he has introduced on the preceding day, before the shoutings of the children. We have supposed it, therefore, to be repeated by our Lord; for as it is improbable that he would not purge the temple on the day of his triumphant entry, when Mark expressly says that he looked round about upon all things; so it is plainly intimated here that he did it after his return from Bethany on the next day. Nor is it at all unlikely that, VOL. VII, Ꮓ and after Jesus was departed out of the city, there the |