This was arranged by Christ, and enthusiastically promoted by his disciples. Here was a last glint of sunshine before the storm. The gladness of the scene is in strange contrast with the awful sequel. Palm Sunday ushers in Passion Week. "Sufficient unto the day is the evil thereof." While the evil day has not yet come, gladness and the assurance of victory may be the best preparation for it.
I. THE KING'S TRIUMPH. Few spectators would see anything kingly in this rustic fete. To the ruling classes of Jerusalem it would seem but child's play. But to the childlike followers of Jesus it had a deep meaning. These Galilaean pilgrims recognized in it the acceptance by Jesus of his royal rights. The question arises - Were they mistaken? He was riding in triumph to Jerusalem. But it was a simple, homely, unconventional triumph. Moreover, it did not lead to the throne, but its promise ended at Calvary, or seemed to end there. We know that the issue was disappointing to the early disciples (Luke 24:21). Nevertheless, we also know that, with Jesus, the way to death was the way to victory. He was most kingly when he suffered most. His Passion was his coronation. He reigns now in the hearts of his people, just because he died for them.
II. THE PEOPLE'S ENTHUSIASM. Long suppressed emotions now break forth into unrestrained utterance. It seems to be impossible to do too much, in the hastily improvised procession, to show devotion to the Christ. This is expressed in two ways.
1. By actions. Garments laid on the animal he rides, garments flung on the road for the honour of being trampled on, sprigs from the wayside trees scattered on the ground, palm branches waved overhead, - these things show the utmost enthusiasm. Strong feeling must manifest itself in action.
2. By words. The people quoted a well known Messianic psalm, praying for a blessing on the Christ. Their words had nearly the same meaning as our "God save the king!" and they were prompted by an overmastering passion of enthusiasm. This is not at all wonderful. The only wonder is that there was but one Palm Sunday, and that our Lord's last Sunday on earth before his death. To know him is to see grounds for unbounded devotion, for love beyond measure, for glad praises which no words can contain. This is the great distinction of our Christian faith, its keynote is enthusiasm for Christ.
III. THE CITY'S WONDER. The happy, noisy procession was heard in Jerusalem, and the citizens looked up from their trades and forgot their bargaining for a moment, in surprise at the unexpected commotion. We may preach the gospel by singing the praises of Christ. One reason why the world is apathetic about Christianity is that the Church is apathetic about Christ. A fearless enthusiasm for Christ will arouse the slumbering world. But we want to go further. In Jerusalem the effect was but slight and transitory. A deeper and more permanent impression was made at Pentecost; for it is the coming of the Holy Spirit, and no merely external excitement, that really touches and changes the hearts of people. Yet even this did not move the greater part of Jerusalem. Rejecting the peaceful coming of Christ, hardened sinners await his next coming, which is in wrath and judgment. - W.F.A.
And when they drew nigh unto Jerusalem, and were come to Beth-phage.
I. IT PRESENTS AN ILLUSTRATION OF THE RELATION OF CHRIST TO THE RELIGIOUS FEELING OF MANKIND. We are religious beings. Our very nature is grained with sensibilities for the sacred and the Divine. This scene shows how it is affected by Christ.
1. He rouses it to activity. The multitude was deeply moved. Not merely patriotism or earthly emotion, but earnest spiritual feeling. From Jesus streamed all this awakening power.
2. He inspires it with gladness. There was holy rejoicing. There is a moral awakening which has no joy in it. The natural man is afraid of God. Jesus takes away these terrors.
3. He also encourages the expression of religious emotions and convictions. Christ would have His people speak their joys.
II. AN EARNEST OF THE SAVIOUR'S GLORIOUS KINGHOOD. The symptoms of glorious consummation are visible in the scene before us.
1. We here see the world serving Him. He commands both men and beasts, and causes them to obey His will.
2. We see here the whole multitude of His disciples filled with joyous exultation. All sorrows were for the hour quite swallowed up in the abounding blessedness.
3. We here see the most unlikely prophecies touching His kinghood fulfilled to the very letter.
4. The sorrowful hopelessness of Christ's enemies when He begins to let His royal majesty forth.
III. The text suggests IMPORTANT IDEAS TOUCHING CHRIST'S PERPETUAL COMING TO HIS CHURCH.
1. He comes with the illuminations of His Spirit.
2. He comes to His Church except when it is made impossible by the unbelief of men.
3. The way to enjoy Him in His Church is clearly indicated. We must welcome Him as the Son of God.
IV. As JESUS ENTERED INTO JERUSALEM, SO HE STRIVETH NOW FOR ENTRANCE INTO EVERY HEART.
1. He approaches all of us as He approached the holy city. He comes to us as a King, as the promised One.
2. But for His coming to be a blessing we must do as did the happy ones in the text.
3. Great is the blessedness of those who thus receive the Lord Jesus.
V. THIS ENTRY OF THE SAVIOUR INTO THE HOLY CITY CALLS UP OUR PUBLIC ENTRY INTO THE SPIRITUAL CITY, OF WHICH JERUSALEM WAS A TYPE. Christ entered to be condemned; we to be absolved: He to die; we to live.
1. Like His yours is a triumphal entry.
2. Like His, however, your entry is not full triumph yet.
3. It needs to be marked with meekness and courage.
4. It shall soon be crowned with everlasting victory.
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I. BY THUS RIDING THROUGH THE STREETS IN STATE CHRIST CLAIMED TO BE A KING. This claim had been kept in the background till now; but in the hour of deep humiliation He makes an open claim. He was a spiritual King, therefore He went not to the palace temporal, but to the palace spiritual; He rides to the temple.
II. WHAT SORT OF A KING HE MIGHT HAVE BEEN IF HE HAD PLEASED, AND WHAT SORT OF A KING HE MIGHT BE NOW, IF HE WILLED IT If Christ chose He might make His Church rich and powerful, and religion magnificent; but He does not care for this world's glory.
III. WHAT KIND OF A KING HE IS, AND WHAT KIND OF A KING HE CLAIMED TO BE. Different from other kingdoms.
1. It is a kingdom in which the disciples are courtiers. Here discipleship is the highest degree.
2. It is a kingdom m which the king's laws are none of them written upon paper; they are written upon the heart.
3. It was a kingdom in which riches were no part whatever of its glory. It was poverty's own temple.
4. It was a kingdom without armed force.
5. It was a strange kingdom because it was without any pomp.
6. He came to establish a kingdom without taxations. All its gifts are of love.
7. It was a kingdom in which all creatures were considered.
8. It was a kingdom of joy.
IV. THE PRACTICAL OBJECTS OF THIS KINGDOM.
1. That the whole city was moved. Everybody had something to say about it. Some would say that "the whole thing was contemptible." Many say that the kingdom of Christ is ridiculous. They want more pomp. Others in Jerusalem were no doubt filled with curiosity. Some looked on with envy. Some were moved to rejoice. Christ is sure to make a stir.
2. That Christ went to the temple. He drives out selfishness, and purifies religion.
3. He held a grand levee, of all whom He had healed and blessed.
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I. THAT THE LORD JESUS HAS EVEN NOW BRIGHT AND GLORIOUS DAYS OF SPECIAL MANIFESTATION IN HIS CHURCH
1. They usually occur after the Lord has visited His beloved and quickened them. He came into Jerusalem after He had raised Lazarus from the dead.
2. When His disciples were obedient to Him. He told His disciples to go and they went. Disobedience hinders the advance of the gospel.
3. Another indication of glory-days will be found in the prompt and cheerful obedience which His disciples will make.
4. The glory of Christ is seen when He is publicly proclaimed as king. We must desire the blessings of the gospel to be widely made known and extended.
5. On such days, one part of the glory consists in many going forth to meet Christ. Pray that there may come a great wave of religious thought over the minds of people.
6. Another sign is prevailing enthusiasm.
7. There was inquiry.
8. His enemies were quiet. Such are the marks of the glorious days of Christ.
II. THAT ON THESE GLORY-DAYS OF JESUS CHRIST IN HIS CHURCH LIKE HONOURS ARE PAID TO HIM NOW AS THEN.
1. He is at this time as loudly praised and as greatly rejoiced in among His people as He was then.
2. He received then as now homage from all kinds of people.
3. The little ones were conspicuous.
III. CHRIST EXECUTES THE SAME DEEDS AS HE DID THEN.
1. Compassion for souls is prominent. He wept over the city.
2. Judgment. "Now they are hid from thine eyes."
3. He purged the temple.
4. He healed the sick who came to Him, in the temple.
5. His foes were all confounded.
IV. When Christ came into Jerusalem, ALL WAS NOT GOLD THAT GLITTERED. "Hosanna" was changed into "Crucify." When hearts are impressed with the gospel, we must not expect all to be steadfast to Christ.
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"Who is this?"
I. WHAT WILL STIR LONDON? A reigning Saviour riding in triumph. The shout of a king is not in the Church; the ancient glory has departed. The world cares little about the Church so long as Christ does not reign in her palaces.
II. WE MUST BE ABLE TO ANSWER THE QUESTION. "Be ready always to give an answer," etc. You must have a knowledge of Jesus Christ. The answer should be clear and distinct.
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I. To-day, as long ago, Jesus Christ is the true object of the enthusiasm of mankind.
II. There may be outward devotion to Christ while the heart remains a stranger to His nature, His claims, and His love. What are our religious protestations worth?
III. Beware of regarding emotional excitement as identical with religious feelings and states of mind and heart. The religion of some people exhausts itself in hallelujahs; they possess no constant principle.
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I. A SORROWING SAVIOUR AND A REJOICING MULTITUDE.
II. A FIRM SAVIOUR AND A FICKLE MULTITUDE. Why was this multitude so fickle?
1. Because they had no true and deep understanding of what they were shouting about on Sunday.
2. Because an influence from a different quarter and of a different kind was brought to bear upon them on Friday.
III. THE SAVIOUR ADVANCING TO THE MOST GLORIOUS DEED OF ALL HISTORY. The multitude advancing to the most atrocious deed of all history.
1. Here is a word of caution.
2. Here is a word of exhortation.
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I. THE LORD HAS NEED OF YOU.
1. Your prayers.
2. Your praises.
3. Your talents.
4. He may need your most cherished one, that which your heart holds fastest.
II. NATURE'S REPLIES TO THIS CLAIM.
1. Unbelief denies the claim.
2. Weakness hesitates till the opportunity is past.
3. Simulation seems to do it, but does not.
4. Selfishness hugs her own.
5. How much affliction passes over a man before he is willing to comply with the just demands of his Creator.
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I. WHO COMES? .No temporal deliverer. A Divine King. The Son of God. God the Son. Upon the doctrine of Christ's divinity depend the truth of His teaching, the perfection of His example, and the infinite value of His sacrifice.
II. To WHOM DOES HE COME?
1. To a world needing a:Redeemer.
2. To humanity wanting a Ruler.
3. To individual souls seeking a king. To be "thy King," He must reign in thy heart, over thy thoughts and affections. The will must be surrendered to Him.
III. IN WHAT MANNER DOES HE COME?
1. Meek.
2. Lowly. Twin graces are these. We need them. Pride was the principle of our ruin. Through pride Adam fell. Pride is a false imitation of God — the imitation of His independency; but He has said, "My glory will I not give to another." The two deepest movements of the human soul are desire and anger; meekness and lowliness are the correctives of both.
IV. How OUGHT WE TO PREPARE TO RECEIVE HIM? We must go forth to meet Him —
(1)by a holy desire and longing for His presence;(2)by putting away our sinful habits and desires;(3)by imitating His virtues;(4)by obeying His laws;(5)by praying for a loving, forgiving spirit.Blessed Jesus, reign within us; cast down every imagination and every high thing that exalteth itself against the knowledge of Thyself, and bring every thought into captivity to Thy holy will. Reign within us, till Thou hast put every enemy, every movement of our corrupt nature or the remnants of it, under Thy feet. Reign within us by Thy grace here, and so transform us that we may become like unto Thee in Thy glory hereafter!()
Here is a multitude:(1)Attracted by marvellous intelligence;(2)Following the example of the few;(3)Rendering regal honour to the son of a carpenter;(4)Looking for material aggrandisement;(5)In a little while exchanging "Hosanna" for " Crucify Him."()
I. This history as it regards our LORD. Christ really prophesied, and events proved His prophecy truth. There is accuracy of detail, most wonderful. There was miracle as well as prophecy; miracle wrought upon mind; poor men were made willing to give up their property at the bidding of strangers. A striking exhibition of power appropriate as striking. It taught the disciples that Christ's presence was not necessary to His guardianship, that He could act on their enemies as well from a distance as when near; that His knowledge and power extended to minute and mean things.II. THE CONDUCT OF THE DISCIPLES. They obeyed the command without hesitation. It seemed a wild errand; looked like robbery, improbable of result. We should do well to imitate their obedience; a readiness to fill the lower offices. We are active enough in great enterprises, but have no taste for the humbler duties. All employment for Christ is noble.
III. THE CONDUCT OF THE OWNERS OF THE ASS AND THE COLT, We do not know the circumstances and character of these men. Whatever their acquaintance with Christ they acted as stewards of their property; not as proprietors. It will be a new era in the Church when to show that " the Lord hath need" of this or that thing shall suffice to secure its cheerful bestowment. It is thus with children and friends, "The Lord hath need of them." In a thousand ways God is saying that He has need of our time, talents, property. Let us yield cheerfully.
1. The vast honour given to humble individuals in that they were allowed to contribute to the progress of the Saviour when accomplishing an ancient prediction. We may all do something towards the sublime consummation for which the Church prays.
2. When He comes in triumph He will acknowledge the services rendered Him.
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He speaks as a man of need. He who could see all things and foretell all things confesses to His personal necessity. The head that carried all knowledge had not where to sleep, of its own right and title. And again in that very self-same sentence He used a word which throws the term need into striking contrast — Lord. Such strange mixture do we find in the talk of this Man. Lord and need in the same sentence. He does not give up His royalty because of His necessity, nor does His royalty and lordship save Him from need. And yet what need could lie have who had but to express the wish and it was instantly complied with? It was a sweet necessity, it was the pain of that hunger which had wherewith to satisfy itself.()
A prophecy may be said to be fulfilled four ways.I. When the self-same thing comes to pass which was literally delivered in the prophecy.
II. When the thing allegorically signified is fulfilled.
III. When as neither the thing literally nor allegorically meant, but some other like is done.
IV. When as it is daily more and more fulfilled.
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Plutarch mentions it as a circumstance of respect shown to Cato the Younger upon a particular occasion by the soldiery, that they laid their garments for him to tread upon as he marched.()
The silence and obscurity of Christ never troubles the world; He may be an underling, without any stir; but if He do but put forth Himself never so little to bear the least sway amongst men, now their blood is up, the whole city is moved. Neither is it otherwise in the private economy of the soul. O Saviour, while Thou dost, as it were, hide Thyself, and lie still in the heart, and takest all terms contentedly from us, we entertain Thee with no other than a friendly welcome; but when Thou once beginnest to ruffle with our corruptions, and to exercise Thy spiritual power in the subjugation of our vile affections, now all is in a secret uproar, all the angles of the heart are moved.()
When Mr. Dawson was preaching in South Lambeth on the offices of Christ, he presented Him as prophet, and priest, and then as the King of Saints. He marshalled patriarchs, kings, prophets, and apostles, martyrs and confessors of every age and clime, to place the insignia of royalty upon the head of the King of Kings. The audience were wrought up to the highest pitch of excitement, and, as if waiting to hear the anthem peal out the coronation hymn, the preacher commenced singing " All hail the power of Jesus' Name.': The audience, rising as one man, sang the hymn as perhaps it was never sung before.()
People
David, Jesus, JohnPlaces
Bethany, Bethphage, Galilee, Jerusalem, Mount of Olives, Nazareth, ZionTopics
Crowds, Galilee, Multitude, Multitudes, Nazareth, Prophet, Replied, SayingOutline
1. Jesus rides into Jerusalem upon a donkey
12. drives the buyers and sellers out of the temple;
17. curses the fig tree;
23. puts to silence the priests and elders,
28. and rebukes them by the parable of the two sons,
33. and the husbandmen who slew such as were sent to them.
Dictionary of Bible Themes
Matthew 21:11 1432 prophecy in NT
2206 Jesus, the Christ
Matthew 21:8-11
5279 crowds
Matthew 21:10-11
2318 Christ, as prophet
Library
The Stone of Stumbling
Whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.'--MATT. xxi. 44. As Christ's ministry drew to its close, its severity and its gentleness both increased; its severity to the class to whom it was always severe, and its gentleness to the class from whom it never turned away. Side by side, through all His manifestation of Himself, there were the two aspects: 'He showed Himself froward' (if I may quote the word) to the self-righteous …
Alexander Maclaren—Expositions of Holy ScriptureThe Coming of the King to his Palace
'And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2. Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto Me. 3. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4. All this was done, that it might he fulfilled which was spoken by the prophet, saying, 5. Tell ye …
Alexander Maclaren—Expositions of Holy Scripture
The vineyard and Its Keepers
'Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34. And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35. And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36. Again, he sent other servants more than the first: and they …
Alexander Maclaren—Expositions of Holy Scripture
A New Kind of King
'All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek, and sitting upon an ass.'--MATT. xxi. 4, 5. Our Lord's entrance into Jerusalem is one of the comparatively few events which are recorded in all the four Gospels. Its singular unlikeness to the rest of His life, and its powerful influence in bringing about the Crucifixion, may account for its prominence in the narratives. It took place probably …
Alexander Maclaren—Expositions of Holy Scripture
June the Twenty-First Room for the Saplings
"Children crying in the temple, saying Hosanna!" --MATTHEW xxi. 1-16. Children's voices mingling in the sounds of holy praise! A little child can share in the consecrated life. Young hearts can offer love pure as a limpid spring. Their sympathy is as responsive as the most sensitive harp, and yields to the touch of the tenderest joy and grief. No wonder the Lord "called little children unto Him"! They were unto Him as gracious streams, and as flowers of the field. Let the loving Saviour have our …
John Henry Jowett—My Daily Meditation for the Circling Year
Christ and the Unstable.
TEXT: MATT. xxi. 10-16. WE have lately seen from several examples that what is properly to be regarded as the suffering of the Saviour, that is, His pain on account of sin, and of the opposition which it offered to His divine work, did not begin merely with the time which, in a stricter sense, we indicate as His period of suffering, but accompanied Him from the beginning of His earthly life, and more especially during His public career. We shall consider this to-day more closely in connection with …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher
On the Words of the Gospel, Matt. xxi. 19, Where Jesus Dried up the Fig-Tree; and on the Words, Luke xxiv. 28, Where He Made A
1. The lesson of the Holy Gospel which has just been read, has given us an alarming warning, lest we have leaves only, and have no fruit. That is, in few words, lest words be present and deeds be wanting. Very terrible! Who does not fear when in this lesson he sees with the eyes of the heart the withered tree, withered at that word being spoken to it, "Let no fruit grow on thee henceforward for ever"? [2949] Let the fear work amendment, and the amendment bring forth fruit. For without doubt, the …
Saint Augustine—sermons on selected lessons of the new testament
A Sermon to Open Neglecters and Nominal Followers of Religion
If the whole of us were thus divided into two camps, and we could say these have made a covenant with God by sacrifice, and those on the other hand are still enemies to God by wicked works, looking at the last class we might still feel it necessary by way of personal application to make a division among them; for although all unbelievers are alike unpardoned and unsaved, yet they are not alike in the circumstances of their case and the outward forms of their sins. Alike in being without Christ, they …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 13: 1867
Another Royal Procession
When our Lord was here on earth, he was a humble man before his foes, a weary man and full of woes, and only now and then did some glimpses of his native royalty burst forth from him; he had now and then a day in which his regal rights were assumed and his royal position was claimed. He is gone from us now as to his actual presence, but he is with us spiritually, and his spiritual presence here is not unlike what his bodily presence was in the days of his flesh. For the most part, the glory of his …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872
The Withered Fig Tree
Flippant persons have spoken of the story before us in a very foolish manner. They have represented it as though our Lord, being hungered, thought only of his necessity, and, expecting to be refreshed by a few green figs went up to the tree in error. Finding no fruit upon the tree, it being a season when he had no right to expect that there would be any, he was vexed, and uttered a malediction against a tree, as though it had been a responsible agent. This view of the case results from the folly …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889
Hosanna!
Assuredly, this honor paid to our Lord was passing strange; a gleam of sunlight in a day of clouds, a glimpse of summer-tide in a long and dreary winter. He that was, as a rule, "despised and rejected of men", was for the moment surrounded with the acclaim of the crowd. All men saluted him that day with their Hosannas, and the whole city was moved. It was a gala day for the disciples, and a sort of coronation day for their Lord. Why was the scene permitted? What was its meaning? The marvel is, that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891
Sermon for Palm Sunday
How a man ought in all His works to regard God alone, and purely to make Him his end without anything of his own, and shall freely and simply perform all these works for the glory of God only, and not seek his own, nor desire nor expect any reward. Wherewith he may do such works without any self-appropriation or reference to time and number, before or after, and without modes. How the Divine Word speaks and reveals itself in the soul, all in a lofty and subtile sense. Matt. xxi. 10-17.--"And when …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler
"Because the Carnal Mind is Enmity against God, for it is not Subject to the Law of God, Neither Indeed Can Be. "
Rom. viii. 7.--"Because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." Unbelief is that which condemns the world. It involves in more condemnation than many other sins, not only because more universal, but especially because it shuts up men in their misery, and secludes them from the remedy that is brought to light in the gospel. By unbelief I mean, not only that careless neglect of Jesus Christ offered for salvation, but that which is the …
Hugh Binning—The Works of the Rev. Hugh Binning
Prophecy.
PROPHECY. Isaiah iii. 13; liii. "Behold, my servant shall deal prudently; he shall be exalted and extolled, and be very high. As many were astonished at thee; his visage was so marred more than any man, and his form more than the sons of men: so shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider. Who hath believed our report? and to whom is the arm of the Lord revealed? …
William Paley—Evidences of Christianity
How to Work for God with Success.
Son, go work to-day in my vineyard.--MATT. xxi. 28. Compel them to come in, that my house may be filled.--LUKE xiv. 23. I am to speak of some needful qualifications for successful labor; and I say:-- First, that there are certain laws which govern success in the kingdom of grace as well as in the kingdom of nature, and you must study these laws, and adapt yourself to them. It would be in vain for the husbandman to scatter his seed over the unbroken ground or on pre-occupied soil. You must plough …
Catherine Booth—Godliness
Synopsis. --A Clearer Conception of Miracle Approached. --Works of Jesus once Reputed Miraculous not So Reputed Now
IV SYNOPSIS.--A clearer conception of miracle approached.--Works of Jesus once reputed miraculous not so reputed now, since not now transcending, as once, the existing range of knowledge and power.--This transfer of the miraculous to the natural likely to continue.--No hard and fast line between the miraculous and the non-miraculous.--Miracle a provisional word, its application narrowing in the enlarging mastery of the secrets of nature and life. At this point it seems possible to approach a clearer …
James Morris Whiton—Miracles and Supernatural Religion
Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the …
J. W. McGarvey—The Four-Fold Gospel
Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our …
J. W. McGarvey—The Four-Fold Gospel
Finding the Fig-Tree Withered.
(Road from Bethany to Jerusalem, Tuesday, April 4, a.d. 30.) ^A Matt. XXI. 20-22; ^B Mark XI. 19-25; ^C Luke XXI. 37, 38. ^c 37 And every day he was teaching in the temple [he was there Sunday, Monday and Tuesday, but he seems to have spent Wednesday and Thursday in Bethany]; and every night { ^b evening} he went forth out out of the city. ^c and lodged in the mount that is called Olivet. [As Bethany was on the Mount of Olives, this statement leaves us free to suppose that he spent his nights there, …
J. W. McGarvey—The Four-Fold Gospel
In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision A. Introduction ^A Matt. XXI. 23-27; ^B Mark XI. 27-33; ^C Luke XX. 1-8. ^c 1 And it came to pass, on one of the days, ^b they [Jesus and the disciples] come again to Jerusalem: ^a 23 And when he was come into the temple, ^b and as he was walking in the temple [The large outer court of the temple, known as the court of the Gentiles, was thronged during the feasts, and was no doubt the part selected by Jesus and his apostles when …
J. W. McGarvey—The Four-Fold Gospel
In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision C. Parable of the Wicked Husbandmen. ^A Matt. XXI. 33-46; ^B Mark XII. 1-12; ^C Luke XX. 9-19. ^b 1 And he began to speak unto them ^c the people [not the rulers] ^b in parables. { ^c this parable:} ^a 33 Hear another parable: There was a man that was a householder [this party represents God], who planted a vineyard [this represents the Hebrew nationality], and set a hedge about it, and digged a ^b pit for the ^a winepress in it …
J. W. McGarvey—The Four-Fold Gospel
The First Day in Passion-Week - Palm-Sunday - the Royal Entry into Jerusalem
At length the time of the end had come. Jesus was about to make Entry into Jerusalem as King: King of the Jews, as Heir of David's royal line, with all of symbolic, typic, and prophetic import attaching to it. Yet not as Israel after the flesh expected its Messiah was the Son of David to make triumphal entrance, but as deeply and significantly expressive of His Mission and Work, and as of old the rapt seer had beheld afar off the outlined picture of the Messiah-King: not in the proud triumph of war-conquests, …
Alfred Edersheim—The Life and Times of Jesus the Messiah
The Second Day in Passion-Week - the Barren Fig-Tree - the Cleansing of the Temple - the Hosanna of the Children
How the King of Israel spent the night after the triumphal Entry into His City and Temple, we may venture reverently to infer. His royal banquet would be fellowship with the disciples. We know how often His nights had been spent in lonely prayer, [5077] and surely it is not too bold to associate such thoughts with the first night in Passion week. Thus, also, we can most readily account for that exhaustion and faintness of hunger, which next morning made Him seek fruit on the fig-tree on His way to …
Alfred Edersheim—The Life and Times of Jesus the Messiah
The Third Day in Passion-Week - the Events of that Day - the Question of Christ's Authority - the Question of Tribute to Cæsar - The
THE record of this third day is so crowded, the actors introduced on the scene are so many, the occurrences so varied, and the transitions so rapid, that it is even more than usually difficult to arrange all in chronological order. Nor need we wonder at this, when we remember that this was, so to speak, Christ's last working-day - the last, of His public Mission to Israel, so far as its active part was concerned; the last day in the Temple; the last, of teaching and warning to Pharisees and Sadducees; …
Alfred Edersheim—The Life and Times of Jesus the Messiah
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