e came in gentleness, not that he might ve feared on account of his power, but that he might be loved on account of his good- ness.
Ver. 4.—By the door without, in a place where two ways met (éml tot dupddev); literally, tn the open street.
Ver. 8.—Others cut down branches off the trees, etc. According to the best authorities, the words should be rendered, and others branches (or, leaves for strewing), which they had cut from the fields (Gro 3 croiBddas xévayres ex Tav &ypav). The branches were cut in the fields; and the smaller, leafy portions of them, suitable for their purpose, were carried out.
Ver. 9.—The word Hosanna literally means “Oh, save!” It may have been
oH. x1. 1—33.]
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originally the ory of captives or rebels for mercy; and thus have passed into a general acclamation, expressive of joy and deliver- ance.
Ver. 10.—This verse should be read thus: Blessed be the kingdom that cometh, the kingdom of our father David—that is the kingdom of Messiah, now coming, and about to be established—Hosanna in the highest ;— that is, Hosanna in the highest realms of glory and blessedness, where sal- vation is perfected.
Ver. 11.—This visit to the temple is not mentioned by St. Matthew. It is an im- portant addition to his narrative. The moment of our Lord’s triumphant entry into Jerusalem was not the moment for the dis-
lay of his indignation against the pro-
mers of the temple. He was then sur- rounded by an enthusiastic and admiring multitude; so he contented himself on this occasion with looking round about upon all things (wepiBAcduevos mavra). His keen and searching eye saw at a glance all that Was going on, and penetrated everything. But without any comment or action at that time, he went out unto Bethany (it was now eventide) with the twelve. No doubt the disciples, and especially Peter, saw what was involved in this visit of inspection, which prepared them for what took place on the morrow.
Ver. 12.—And on the morrow, when they Were come out from Bethany, he hungered. This was, therefore, the day after Palm Sunday (as we call it)—on the Monday, the 11th day of the month Nisan, which, according to our computation, would be March 21. He hunyered. This showed his humanity, whicli he was ever wont to do when he was about te display his Divine
wer. The fact that he hungered would lead us to the conclusion that he had not been spending the night in the house of Martha and Mary. It is far more likely that he had been in the open air during the previous night, fasting and praying.
Ver. 13.--And seeing a fig tree afar off having leaves, he came, if haply he might find anything thereon. St. Matthew (xxi. 19) says he saw “one fig tree” (ulay gvoxjv), and therefore more conspicuous. Fig trees were no doubt plentiful in the neighbourhood of Bethphage, “the house of figs.” Deun Stanley (‘ Sinai and Pales- tine,’ p. 418, says that “ Mount Olivet is still sprinkled with fig trees.” This fig tree had jeaves, but no fruit; for it was not the season of figs (6 yap Kaipds ovK hv cdKwy). Other trees would all be bare at this early season, but tle fig trees would be put- ting forth their broad green leaves. It is
gsible that this tree, standing by itself as it would seem, was more forward than the
| henceforward, for
other fig trees around. It was seen “ from afar,” and therefore it must have had the full benefit of the sun. Our Lord saya (St. Luke xxi. 29), “ Behold the fig tree, end all the trees: when they now shoot forth, ye see it, and know of your own sel veg that the summer is now nigh.” He puts the fig tree first, as being of its own nature the most forward to put forth its buds. But then it is peculiar to the fig tree that its fruit begins to appear before its leaves. It was, therefore, a natural supposition that on this tree, with its leaves fully developed, there might be found at least some ripened fruit. Our Lord, therefore, approaches the tree in his hunger, with the expectation of finding fruit. But as he draws near to it, and realizes the fact that the tree, though full of leaf, is absolutely fruitless, he for- gets his natural hunger in the thought of the spiritual figure which this tree began to present tohis mind. The accident of his hunger as a man, brought him into contact with a great parable of spiritual things, presented to him as God; and as he ap- proached this fig tree full of leaf, but des- titute of fruit, there stuod before him the striking but awful image of the Jewish nation, having indeed the leaves of a great profession, but yielding no fruit. The leaves of this fig tree deceived the passer- by, who, from seeing them, would naturally expect the fruit. And so the fig tree was cursed, not for being barren, but for being false. When our Lord, being hungry, sought figs on the fig tree, he signified that he hungered after something which he did not find. The Jews were this unprofitable fig tree, full of the leaves of profession, but fruitless. Our Lord never did any- thing without reason; and, therefore, when he seemed to do anything without reason, he was setting forth in a figure sume great reality. Nothing but his Divine yearning after the Jewish people, his spiritual hunger for their salvation, can explain this typical action with regard to the tig tree, and indeed the whole mystery of his life und death. Ver. 14.—No man eat fruit from thee henceforward for ever (cis Toy ai@va). These words, in their application to the Jewish nation, have a merciful limitation—a limi- tation which lies in the original words rendered “for ever,” which literally mean for the age. “No man eat fruit of thee the age;” antil the times of the Gentiles be fulfilled. A day will doubtless come when Israel, which now says, “I am a dry tree,” shall accept the words of its true Lord, “From me is thy fruit found,” and shall be clothed with the richest fruits of all trees. (See Trench on the Miracles). St. Matthew (xxi. 19) tells us that “immediately the fig tree withered
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