Vers. 12—14, 20—25.—The destruction of the jig tree. I. THR SUFFICIENT REASON FoR THE act. 1. Not an outcome of petulance or disappointment. The idea of Christ being “in a temper” is preposterous! ‘The difficulty as to the phrases, “if naply he might find anything thereon,” and “he found nothing but leaves ; for it was not the season of figs,” is for the most part factitious and artificial. Our Lord was not mistaken—first expectant and then disappointed. ‘“ He came to the tree, not for the pake of eating, but for the sake of performing an adumbrative action (sed aliquid prefigurandi causa)” (Zuingli). “ His hunger, too, was the occasion that gave shape t> his adumbrative action, when he went to the leafy tree to see if there was fruit on it” (Morison). 2. But neither was it an action symbolizing the penalty of spiritual barrenness. Its proximity in spirit and time to the cleansing of the temple inclines the mind to a parabolic meaning in that direction; so also Peter’s strong word *‘cursedst,” which seems at first to convey an impression of moral displeasure. Aga merely natural incident, it is hard to reduce the disproportion it exhibits between the apparently judicial sentence and its occasion. On the other hand, it is harder still to explain Christ’s total silence as to the reference to spiritual barrenness and its penalty, if such a reference had ever been intended. The circumstance that a day intervened between the sentence of Christ and Peter’s noting the result, would seem to demand that the Master should have “ pointed the moral” in some more manifest way. Again, what he did teach concerning the occurrence, so far as it has been preserved, suggests that the action was “adumbrative” in a simpler and more direct sense, of that, namely, of which he spoke—the power of God commanded through faith. “The sig- nificance of this event is different from that of the parable given by St. Luke (xiii. 6), to show the doom of impenitence. In that, the fig tree was planted in a vineyard; everything was done for its culture that could be done; and not till after years of barrenness was it cut down. Here the fig tree was growing by the road; it belonged to no one, and nothing had been done for its improvement; and it was destroyed when its uselessness was made manifest. It was fruitless, because the fruit seagson had not come, and no old fruit remained on the branches. It was, therefore, not a fit emblem of the impenitent Jews. But the destruction of a senseless and worthless thing made known the power of Christ, as sufficient to destroy, though used only to restore” (God- win, ‘ Matthew’), As illustrative of Divine power it was splendidly significant. To wither was within the power of any one, but to wither by a word was a supernatural act only possible to one in closest fellowship with God.
Il, Curist’s OWN APPLICATION OF THE INCIDENT. “ Have faith in God.” 1. Greater results than it are attained by his servants if they will but believe. (1) In doing. The words “ shall say unto this mountain,” etc., are figurative. A magnificent promise! Not only such an act as the withering of the fig tree, but one comparable to the uprooting of the Mount of Olives on which it grew (against which, by the way, there could surely be no “judicial resentment” even in the most metaphorical sense). It is spoken of moral and spiritual difficulties met with in fulfilling the great commission, or in individual spiritual growth. (2) In receiving. Here the whole doctrine of prayer came up again for review. The answer was not to be merely looked forward to as coming, or even imminent, but was to be realized as already fulfilling itself in present
on. x1, 1—33.] THE GOSPEL ACCORDING TO ST. MARK, 181
experience. A secret of intense and successful devotion. 2. The ground of all such vower is moral and spiritual oneness with God, The general conditions of prayer being answered, viz. agreeableness to the Divine will, advantage of the kingdom of God, ete., are all supposed. But, in addition, the boon of forgiveness is chiefly referred to as of greatest moment; and, in connection with it, the necessity of a forgiving ae ate in the petitioner, as a condition of his being answered. This is one of the highest phases of spiritual or moral power, and is only possible through partaking of the Divine Spirit, in other words, through oneness with God. —M.
Vers. 15—19.—Jesus cleansing the temple. A second occasion; the first occurring at the beginning of his ministry (John ii. 13—17). A fulfilment of Mal. iii, 1, 2.
I, THERE I8 A TENDENCY IN THE MOST SACRED INSTITUTIONS TO DECAY AND ABUSE, Most of the abominations swept away by Christ had their origin in immemorial custom, and the demands of the worshippers themselves. Traffic came to assume a religious character, and gain was excused on account of ceremonial exigencies and conveniences. This tendency recurs and culminates. How suggestive the contrast—“a house of prayer,” “a den of thieves |
IL. THis 18 DUE TO LOSING SIGHT OF THE ORIGINAL SPIRIT AND PURPOSE, The essence of the old worship was simple, personal devotion, of which rites and sacrifices were only of use as the expression. Through the intrusion of the business spirit, the latter came to be revarded as important for their own sake,
III. Jesus Curist 18 THE OHIEF AUTHOR AND RESTORER OF PURE WoRsHIP, This act of Christ is in perfect accord with his whole character and life, It but expresses his spirit and influence. Every reform or advance of the Church is due to his agency.
ov. He EFFECTS THIS THROUGH HIS SPIRIT, AND THE REVELATION HE MAKES OF THE
OHARACTER OF GoD AND THE SIGNIFICANCE OF SACRED THINGS. The original purpose of the temple is restated, and he emphasizes the spiritual side of worship. It is to pray, to commune with our Father, we go up into the temple, Everything which interferes with or corrupts that simple motive, is an abuse and anevil. The gospel, in recalling men to a sense of righteousness and the love of God, creates the prayer- spirit. And the Holy Ghost sustains the communion thus established. From time to time the Spirit takes of the things of God and reveals them afresh, making fresh advents to the heart, and kindling the flame of zeai and love.
V. RerorMING ZEAL, IN PROPORTION TO ITS SPIRITUALITY AND ENLIGHTENMENT, WILL PROVOKE HATRED AND OPPOSITION IN THOSE WHOSE INTERESTS ARE THREATENED; BUT THERE WILL EVER BE OTHERS BY WHOM IT WILL BE WELCOMED. ‘Those who are toterested in the status quo will resent interference with it. Priestly importance and the spirit of selfishness are potent antagonists to true worship. But the “ multitude” has within it ever some who yearn after better things. ‘The human longing after the Divine is enshrined in the common heart of man,—M.