And seeing a certain fig tree by the way side, he came to it, and found nothing on it but leaves only, and he saith to it: May no fruit grow on thee henceforward for ever. And immediately the fig tree withered away.

“Herein also we find proof of the Lord’s goodness; where He was minded to shew 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.”

“Above, the Gospel of Matthew was divided into three parts: in the first is set down Christ's entrance into the world, up to the third chapter; second, his manner of life in the world; in the third, his departure. The first two parts having been completed, here the third is treated. And it is divided: because first are treated certain preambles; second, the Passion of Christ, and this at chapter twenty-six. And first is set down the provocation of the persecutors; second, the comforting of the disciples, and this at chapter twenty-four. He had comforted the disciples by foretelling future things. From this, certain ones were provoked by his glory, which they envied; this is treated in this chapter. Others by his knowledge, and this at chapter twenty-two. The first is divided into two. For first is treated the glory of Christ; second, the indignation of the persecutors, there: "But when the chief priests and scribes saw..." and so on. Concerning the first, three things: first is set down the glory of Christ which was shown on the way; second, that shown in the city; third, that which he took by his own power concerning the temple. The second, there: "and when he had entered Jerusalem," and so on. The third, there: "and Jesus entered the temple of God." On the way, glory was rendered to him from two sources, namely through the disciples, and through the ministry of the crowds. The second, there: "and a very great crowd spread their garments in the way." And concerning the first, three things: first is set down the command concerning the service; second is set down the reason; third, the execution of the command. The second, there: "now all this was done," etc.; the third, there: "and the disciples going," and so on. Concerning the first, three things: first is set down the place; second, the persons to whom it is given; third, the command. The place is set down when he says, "and when they had drawn nigh to Jerusalem," and so on. Gradually the Evangelist narrated Christ's approach to Jerusalem. First he narrated how he had come from Galilee, and how through Jericho, and how there he had given light to the blind who were on the borders. Afterward he says, "when they had drawn nigh to Jerusalem, and were come to Bethphage, at Mount Olivet." And it is so called because there are many olive trees there; and it is distant from Jerusalem by one mile. Bethphage was a priestly village, because the priests served the temple in weekly courses: on the sabbath day, however, a priest departing from the temple would come as far as there, because he was not allowed to go more than a thousand paces. Those also who went to the temple on the sabbath day would go away as far as there. Or Bethphage is the same as "house of jaws," because the jaw of the victim was the portion of the priest. Morally, Jerusalem is interpreted "vision of peace," and signifies the fellowship of the good. Psalm 121:3: "Jerusalem, which is built as a city, whose participation is in itself." Whence, wishing to draw nigh to Jerusalem, he came through Bethphage, and through the house of confession. Romans 10:10: "with the heart we believe unto justice, but with the mouth confession is made unto salvation." Bethphage is situated on the Mount of Olivet, where there is an abundance of oil. Isaiah 5:1: "a vineyard was made in a horn of oil." By oil is signified mercy, because it has the property of making glad. Psalm 103:15: "that he might make his face cheerful with oil." Thus mercy makes cheerful: "for God loveth a cheerful giver," 2 Corinthians 9:7. Likewise oil is useful for lighting lamps. The Lord commanded that the clearest oil should be offered to him. Likewise it is useful for healing pains; and it signifies the grace of the Holy Spirit, which heals. Whence it is said, Luke 10:34, that the Samaritan poured in oil and wine. "Then he sent two of his disciples, saying to them"; and this signified the sending of the apostles into this world. John 20:21: "as the Father hath sent me, I also send you." But two, that it might signify charity, which consists at least between two. Whence elsewhere, Luke 10:1: "he sent them two and two." Or it signifies the active and the contemplative life. Or the two orders of preachers, namely of the Jews and of the Gentiles. Whence the Apostle, Galatians 2:8: "he that wrought in Peter to the apostleship of the circumcision, wrought in me also among the Gentiles." Or two, who were to be sent to the Gentiles, namely Peter and Philip. And he does three things: first he commands them a salutary going forth; second he gives a command concerning salvation; third, concerning contradiction. He says therefore, "go ye into the village that is over against you." According to the letter there was a certain village which was over against them, to signify the world into which the Lord sent them. Mark 16:15: "going into the whole world, preach the gospel to every creature." And this will be "against." John 15:19: "I have chosen you out of the world, therefore the world hateth you." He says therefore, "go into the village that is over against you." He both commands something and foretells something. He commands "go," etc.; he foretells, "and you shall find an ass tied, and a colt with her." Others make no mention of the ass. They found both. Morally, by the ass and the colt are signified men living brutishly, since in this respect they are like beasts; Psalm 48:13: "man, when he was in honour, did not understand: he is compared to senseless beasts, and made like to them." By the ass is signified Judea, by the colt the Gentile people. And why is the Jewish people signified by the ass? Because there is a threefold property of the ass. First, because it is a foolish animal, whence it is called "asinus," that is, senseless. So the senseless man is one who abandons the law of the Lord. Deuteronomy 32:6: "O foolish and senseless people." Likewise it is appointed to burdens; so the Jewish people is weighed down with the burdens of the law, as Peter said, Acts 15:10: "this is a yoke which neither we nor our fathers were able to bear." Likewise the ass is an ignoble animal; so those are called ignoble who despise the commandments of the Lord. But "tied," namely with the bonds of ignorance. Wisdom 17:17: "for they were all bound with one chain of darkness." Likewise they were bound with the bond of sin. Proverbs 5:22: "his own iniquities catch the wicked." "Loose them, and bring them to me." Here he brings in the salvation of the people. "Loose" from the bonds of ignorance through teaching. Psalm 106:14: "he brought them out of darkness and the shadow of death." Likewise loose from the bonds of sins; whence he said to Peter above, 16:19: "whatsoever thou shalt loose upon earth, it shall be loosed also in heaven." And in Psalm 31:1: "blessed are they whose iniquities are forgiven, and whose sins are covered." Whence these, converting the people, brought them to Jesus. 1 Corinthians 1:13: "was Paul crucified for you?" Isaiah 66:19: "they shall declare my glory to the Gentiles." But, as the Apostle says to Titus 1:9, it behooves a bishop to hold to the faithful word, that he may be able to exhort in sound doctrine: whence what he says, "loose," pertains to teaching; but what follows, "and if any man shall say ought unto you," etc., pertains to power. Whence, "if any man shall say," by way of contradiction, that is, if anyone should wish to contradict, "you shall say that the Lord hath need of them; and forthwith he will let them go." In this the power of Christ is shown, because they would not have let them go for the sake of the apostles, unless this were done by the working of Christ invisibly changing the heart. Whence he gave them to understand that he himself was God, because it belongs to God alone to change the heart; whence the heart of man is in his hand. Likewise, because he says "forthwith," he gives to understand that just as those men let them go at once, so they too would let them go at once. Or, according to the letter, because he will keep it but a little while, and will let it go at once, because he needs it only for the day. But there is a question according to the mystical exposition. Is it not said that he has no need of our goods? I say that he does not need them except for our necessity, and for his own glory. Joel 2:32: "whosoever shall call upon the name of the Lord shall be saved." Everyone who calls upon my name. "Now all this was done," etc. Here is set down the reason for the command. Lest anyone should believe that this was done without reason, he therefore shows the reason: "that it might be fulfilled which was spoken by the prophet," etc. He says this through Zechariah, chapter 9:9. But the word "that" is not taken causally, but consecutively. For it does not happen because the prophet had said it, but rather the reverse: for the end of prophecy is Christ. "Tell ye the daughter of Sion," etc. Announce to the daughter of Sion — this is said of the people of Jerusalem, which was subject to Mount Sion. Likewise the whole Church is signified, because Sion is interpreted "watchtower." "Declare his works among the nations," Psalm 9:12. The dignity is foretold: "Behold thy king." These Jews had long suffered tyrants, whence they were awaiting a king, as it is said, Jeremiah 23:5: "the king shall reign, and shall be wise." And he sets down four things which commend the dignity of a king; consequently four things which are found in tyrants. First, kinship, because a man is more affected toward those more closely joined to him. Deuteronomy 17:15: "thou mayst not make a man of another nation king, who is not thy brother." Whence he says "behold thy king," that is, of thy own people. But sometimes kings degenerate into tyrants, because they seek their own advantage, which is contrary to the manner of a king; therefore it is said, "he cometh to thee," that is, for thy advantage. Habakkuk 3:13: "thou wentest forth for the salvation of thy people, with thy Christ." "Meek." Meekness pertains to a king, because to inflict punishment is a mark of ferocity. Proverbs 20:28: "mercy and truth preserve the king." Therefore David was beloved by the people, because he was meek. Likewise humility is required, because the Lord rejects the proud; therefore he says, "sitting upon an ass." Above, 11:29: "learn of me, because I am meek, and humble of heart." "And the disciples going, did as Jesus commanded them." After the command has been set down, here is set down the execution of the command. And first in general, "the disciples going." Behold, the command of obedience is given. Exodus 29:35: "all that the Lord hath commanded, we will do." Then in particular, "and brought the ass and the colt." By this it is signified that they converted both Jews and Gentiles, as is had in Romans 1:14: "to the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor." "And they laid their garments upon them." Garments are their virtues. Colossians 3:12: "put ye on therefore, as the elect of God, holy and beloved, the bowels of mercy." They laid on garments, because they were an example to others, as is said, Philippians 3:17: "be ye followers of me, brethren, and observe them who walk so as you have our model." "And they made him sit thereon." According to the letter it is said "upon both," because upon the hearts of Jews and Gentiles. "And a very great crowd spread their garments in the way." After he determined concerning the ministry of the disciples, he determines concerning the glory of the crowds. And first concerning the glory which they show him in deed; second, which they show him in word, there: "and the multitudes... cried out." And first, "they spread their garments"; second, "the branches from the trees." And why? To do him honor, just as when great men are coming, the way is strewn. Likewise, because the way was stony, so that he should not be hurt, they strewed it. According to the mystery, the disciples spread garments upon the ass, which signify the virtues which they received from God, and these they communicated to Gentiles and Jews. But the garments of the crowd are the legal observances which, on account of Christ, were cast aside. Philippians 3:7: "the things that were gain to me, the same I have counted loss for Christ." Likewise by garments, bodies. Apocalypse 3:4: "thou hast a few names in Sardis which have not defiled their garments." Those, therefore, who spread garments in the way, were the first martyrs. Romans 12:19: "not revenging yourselves, my dearly beloved, but give place unto wrath." Others cut down branches from the trees. These are the branches which ought to bear fruit, by which are signified the holy fathers. He therefore cuts branches, who converts them to Christ. Psalm 1:3: "and he shall be like a tree which is planted near the running waters." "And the multitudes that went before and that followed cried out." Here is set down the honor shown to him in word. But by whom? By those going before and following, namely by those who were before his coming and after; and both seek salvation, and have it from Christ. 2 Corinthians 6:13: "having the same recompense." The crowds, then, were asking for salvation; whence they cried out, saying: "Hosanna to the son of David," and so on. This salvation is begun in the present, and will be perfected in the future. Above, 1:21: "for he shall save his people from their sins." Whence they said, "Hosanna," etc. Many say that it signifies redemption. But it is the same as "I beseech, save": "Anna" expresses the affection of one beseeching. Psalm 11:2: "save me." And they ask this from the son of David. So it is written, Jeremiah 23:5: "I will raise up to David a just branch," and there follows, "in those days shall Judah be saved." And will he be able to do this because he is the son of David? No, but because he "cometh in the name of the Lord." Why? Because he comes confessing the Lord. John 5:43: "I am come in the name of my Father, and you receive me not." There is, therefore, one salvation, liberation from sins. Isaiah 35:4: "he will come, and will save us." Likewise another salvation, by which they are freed from all punishment. Isaiah 51:8: "but my salvation shall be for ever, and my justice shall not fail." And this "in the highest," that is, may he give first salvation on earth, and afterward in heaven. "And when he was come into Jerusalem," etc. Here is treated the glory shown to him in the city. And first is set down the admiration of the crowds: "the whole city was moved," that is, filled with wonder. Isaiah 60:5: "then shalt thou see, and abound, and thy heart shall wonder and be enlarged." Psalm 59:4: "thou hast moved the earth, and hast troubled it." Saying: "Who is this?" And it is no wonder if these marvel, since even the Angels marveled at his ascension, saying: "Who is this that cometh from Edom, with dyed garments from Bosra?" Isaiah 63:1. The answer of the people is set down: "and the people said, this is Jesus the prophet, from Nazareth of Galilee." "Prophet" signifies the act of proclamation. "From Nazareth," because he was brought up there, and thence better known, and therefore he was called a Nazarene. "And Jesus entered into the temple of God, and cast out them that sold and bought." Above, the Evangelist showed the glory shown to Christ on the way, and that shown in the city; now, however, the glory as regards the things done in the temple. And three things were done in the temple which pertain to the glory of Christ. For first he purged the temple; second he healed the sick; third he opened the mouths of infants. The Evangelist determines these in order. Concerning the first, first is set down the visitation of the temple; second, the purgation; third, the reproof of the Jews. The second, there: "and he cast out all them that sold and bought"; the third, there: "and he saith to them," etc. He says, therefore, "and Jesus entered into the temple of God," etc. But why, entering the city, did he come at once to the temple? One reason is that he had come as a victim to be immolated; therefore he came first to the place of immolation, and this was the day appointed on which the lamb was to be presented, as is read Exodus 12:6, that on the tenth day of the moon the lamb was to be presented, which was to be slain on the fourteenth day of the moon. But he was slain on Thursday, in the evening. Therefore the offering had to be made on the day of the palm branches. The second reason is that he showed himself to be the son of a father to be reverenced, so that he might show reverence to the Father, he came to his Father's house. Malachi 1:6: "if I be a father, where is my honour?" And in this an example of religion is given to us, that when we come into any city, we should first go to the temple. Psalm 5:8: "I will worship towards thy holy temple." Likewise he acted as a good physician, who first meets the cause of the disease. Whence sickness and the cause of spiritual corruption proceeds from the temple, because if the priest is corrupt, the people will easily be corrupted; therefore he first went to the temple, that he might apply the cure first concerning the temple. Ezekiel 9:6: "begin ye at my sanctuary." For the understanding of these things you must know, as is read Exodus 23:15, that all the children of Israel were bound to appear before the Lord once a year, and were not to appear empty, but were to offer their oblations. And so it was that those who dwelt nearby brought their animals with them, that they might thereby profit. Likewise, because some had no money, therefore they had money-changers who would lend to those who had none, so that they could not excuse themselves from the offering. But because it was forbidden that they should lend at usury, therefore they did not take usury, but small gifts which are called "colyba," namely raisins, or the like. Likewise, because some were poor, who could not have large animals, nor were they trusted, therefore they had ministers who sold doves and turtledoves, lest the offering should fail anyone. Whence the Lord did not reprove the offerings, but their greed. He says, therefore, "and he cast out them that sold and bought," according to the letter. The sellers were the ministers of the priests. Likewise they had money-changers: therefore he overturned the tables of the money-changers, and "the chairs of them that sold doves," that is, the seats on which they sat. Mystically, in the temple, that is, in the Church, are those who gape after temporal gains, who are cast out of the Church: because "they that will become rich, fall into temptation, and into the snare of the devil," 1 Timothy 6:9. The money-changers can be said to be deacons, to whom is given the administration of temporal things, as is had, Acts 6:2. Whence when they twist the office of dispensation to profit, they ought to be cast out of the Church. By the dove is understood the Holy Spirit; whence those selling doves are prelates selling spiritual gifts, such as orders, or the like. Acts 8:20: "keep thy money to thyself, to perish with thee." Likewise it can be expounded that each one is the temple of God. 1 Corinthians 3:16: "know you not, that you are the temple of God?" Whence each one ought to expel from himself buying and selling, that he may not serve God on account of riches; likewise avarice, which is signified by the money-changers; likewise the depravity of simony, likewise to root out the appetite of simony from the heart, which is signified by the chairs. But here there is a literal question, because it is found in John 2:14 and following, that this miracle was done before the baptism of John; here, however, it is found that it was done when the Passion was imminent. Augustine says that this miracle was done twice; therefore they are the more culpable, since they had been rebuked on another occasion. Likewise, since he was a man of contemptible appearance and humble, how could he do this against the will of the priests and the great men? Jerome says that this is one of the greatest miracles which the Lord did, and that a certain power radiated from his countenance, by which he terrified men when he wished. "And he saith to them: it is written," etc. Here he reproves them. And first in that which pertains to the dignity of the temple; second in that which pertains to its use. "It is written," namely Isaiah 56:7, "my house shall be called the house of prayer." The exposition of this is had, 3 Kings 8:27, where it is said, "if heaven and the heavens of heavens cannot contain thee, how much less this house which I have built?" Whence it is not called the house of the Lord because he dwells there bodily, but because it is a place appointed for praying to God. Just as some lord has a place where he receives and hears petitions, so the temple is the place where the Lord hears the vows of the faithful. Our Church is especially called a house, because there Christ God dwells bodily in the sacrament. Psalm 147:20: "he hath not done in like manner to every nation." Whence Augustine in the Rule: "in the oratory let nothing be done except that for which it is appointed." Consequently he reproves them as to its use: "but you have made it a den of thieves": because they turn to profit the things which belong to religion, and thieves lurk in dens, that they may despoil passers-by, and acquire for themselves what is not their own. "And there came to him the blind and the lame." Here is set down what pertains to the glory of Christ as regards the healing of the sick. The blind indeed, who are in the temple, signify those who are blinded by ignorance. Isaiah 59:10: "we have groped for the wall like the blind." The lame are those who walk in the ways of the wicked. 3 Kings 18:21: "how long do you halt between two sides?" And these come to Christ in the temple, and he heals them. And the place fits this deed, by which it is signified that spiritual diseases are not cured except in the Church. He shows it by deed, because the children cried out, above, "blessed is he that cometh in the name of the Lord." Isaiah 35:4: "behold your God will bring the revenge of recompense: God himself will come and will save you"; "then shall the eyes of the blind be opened." There follows the indignation of the priests, whence he says, "and the chief priests and scribes seeing... were moved with indignation." Of such it is said, 2 Timothy 3:13: "shall grow worse and worse." And first is set down the reproof; second the inquiry; third the response. Concerning the first, three things. First is set down the cause of the indignation; second the indignation itself is set down; third the confutation is set down. Whence, "seeing the marvels that he did," namely that the blind were given light, etc., and it was no less that he cast out those buying and selling. For seeing this they should have said, turning to him, "wonderful are thy testimonies, therefore my soul hath searched them," Psalm 118:129. Likewise, seeing the children crying out "Hosanna," etc., they ought to have been moved to reverence. Above, 11:25: "thou hast hid these things from the wise and prudent, and hast revealed them to little ones." Mark 4:12: "that seeing they may not see." Whence these children were praising, but these wise men were indignant, and said to him, "hearest thou what these say?" As if to say, it is not just that a mere man should endure to be praised as God. Acts 12:22-23, because Herod suffered himself to be honored as God, therefore he was struck by an angel, and being consumed by worms, expired: in which is given to us the example that if we are praised beyond our due, we ought not to endure it. But he could not be praised beyond his due, because he himself was God. There follows the reprobation. And first they are reproved by word; second by deed. "And Jesus said to them: yea." The Lord answers very wisely. They intended that if he should restrain the children, they would have their point; if not, they would have an accusation against him. But the Lord answers so wisely, that he neither reproved the children, nor did they have anything by which they could calumniate him. Whence he said "yea, I hear, but they say nothing against me." But David says, "out of the mouth of infants and of sucklings thou hast perfected praise." He does not say "thou hast said," but "thou hast perfected," because that such children praise God, this is from divine inspiration, because "the works of God are perfect," Deuteronomy 32:4. Whence it is not by their own effort, but from the Holy Spirit. Wisdom 10:21: "who maketh the tongues of infants eloquent." But how does he say "infants," since such cannot speak: therefore neither can they praise? I say that they are not called infants on account of age, but on account of simplicity, because free from malice. The Apostle, 1 Corinthians 14:20: "in malice be children, but in sense be perfect." Likewise they are called "sucklings," because they were moved by the miracles: to be moved by miracles is indeed like milk, because milk is drunk without difficulty, so these were led with sweetness through the miracle to faith. Hebrews 5:12: "you are become such as have need of milk, and not of strong meat." "And leaving them, he went out of the city into Bethania." Here he confutes by deed. And first by a deed which concerns himself; second by a deed which concerns the fig tree. He says, therefore, that "leaving them, he went forth." And that leaving was a sign that they would leave him. Jeremiah 51:9: "we would have cured Babylon, but she is not healed." And he passes into Bethania, into the house of obedience: for there Jesus abides, as in Romans 6. "And he remained there," because he remains in those who are obedient to him. Acts 5:29: "we ought to obey God rather than men." And not only in Bethania, but in whoever is obedient. Whence John 14:15: "if any one love me, he will keep my word," and there follows, "and we will make our abode with him." "And in the morning, returning into the city, he was hungry." Here is set down the confutation under a certain figurative deed. And first is set down the deed; second the disciples' admiration. Concerning the first, first is set down the occasion for doing the miracle; second, the barrenness of the tree; third, the curse; fourth, the effect. He says, therefore, "and in the morning, returning into the city, he was hungry." By this is signified the solicitude which he had for the salvation of the Jews. Whence he comes in the morning like a laborer solicitous for his day's task, as above, 20:1, that "the kingdom of heaven is like to a householder, who went out early in the morning to hire labourers into his vineyard." He was hungry, both bodily and spiritually, because he always desired to do the will of the Father; John 4:34: "my meat is to do the will of him that sent me." Likewise bodily. But how? Since he was God, he had all things in his power, whence when he wished, he fasted; whence above, 4:2: "he fasted forty days and forty nights"; but when he wished, he was hungry. "And seeing a certain fig tree." But why did he work this miracle rather on a fig tree? Because it is a most moist tree. Whence that it withered at once was a most evident miracle. And it signifies Judea for two reasons: both because the fig tree brings forth large figs, which ripen quickly, and these were the apostles, who were the greater ones. Likewise this fruit has under one skin many seeds, just as under one law there were many people. And this fig tree was "by the way side," that is, by Christ, because it was in a state of expectation, and did not wish to come to the way: for he himself is the way; John 14:6: "I am the way, the truth, and the life"; and Isaiah 30:21: "this is the way, walk ye in it." "He came to it." In Mark it is said that he came to see if he might find anything. But what is this? It was not then the time for figs. It must be said that Scripture sometimes states something, not because it is so, but on account of some effect: whence he did not come in order to seek, but he came on account of the suspicion of the disciples; whence he came for the sake of performing a miracle. "He came to it," when he visited Judea. Luke 1:78: "the Orient from on high hath visited us." This tree has leaves, namely the legal observances; but no fruit. So some have a certain semblance of honesty, though inwardly they are evil and perverse. There follows the curse: "and he saith to it: may no fruit grow on thee henceforward for ever." It seems that he acted unjustly, because it was not the time for figs. Likewise it seems that he did injury to the owner: see that just as the Lord's words are a certain figure, so also his deeds. Sometimes the Lord wishes to manifest his teaching, and then he manifests it in men; sometimes his punishing power, and then he manifests it in other things. Whence he exercised his power there, to show that Judea would be barren, as is had in Romans 11. So sometimes it happens that some, evil within, but flourishing outwardly, are dried up by the Lord lest they corrupt others. 2 Timothy 3:8: "men corrupted in mind, reprobate concerning the faith: but they shall proceed no further." 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." Psalm 21:16: "my strength is dried up like a potsherd," because in the time of the disciples Judaism dried up, and afterward the legal observances dried up as the Gospel grew. "And they themselves became abominable, the fruitful land turned into saltness, for the wickedness of them that dwell therein," Psalm 106:34. "And the disciples seeing it wondered." Here first is set down the admiration; second the satisfaction of the admiration. He says, "and the disciples seeing it wondered." Just as men wonder when a good spirit is seen, and it quickly withers, so these wondered how it withered so quickly. "And Jesus answering said to them," etc. Here he satisfies them. And first showing the power of faith: whence he says "amen I say to you." Above he had set down the same statement, but here he expounds it; whence he says "if you shall have faith, and stagger not"; wherefore faith ought to be firm, without wavering; James 1:6: "let him ask in faith, nothing wavering." "Not only this of the fig tree shall you do": for he himself dwells in man through faith, and works in man; therefore just as he himself acts, so does he in whom he dwells. "If you shall say to this mountain, take up and cast thyself into the sea, it shall be done." Some say that this was never done. Jerome says that the apostles did many things which are not written down. Likewise if it is not read that it was done by them, it is read that it was done by other apostolic men, as Gregory relates of a certain one, as was said above. Likewise the Lord did not say that it would be done, but that it could be, if there were need; but the need did not arise. Spiritually, by the mountain we understand the devil. Whence if you shall say to the devil, "cast thyself into the sea," that is, into hell, "so shall it be." Or "into the sea," that is, into evil men. Or by the sea, pride. Psalm 89:2: "before the mountains were made, or the earth and the world was formed, from eternity and to eternity thou art God." Whence if you shall say, to the proud one, "take up," from the just, "and cast thyself into the sea," that is, into evil men. Or by the mountain, Christ; whence if you shall say to this mountain, that is, to Christ, "take thyself up," namely from the Jews, and "cast thyself into the sea," that is, into the Gentiles, who are the sea through their turbulence. Acts 13:46: "because you judge yourselves unworthy of eternal life, behold we turn to the Gentiles." Likewise he touches on the power of faith as regards prayer; because "all things whatsoever you shall ask in prayer believing, you shall receive"; above, 7:7: "ask, and you shall receive."”

“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.”

“Mark xi. 13. This was not surprising, since it was not the season for figs. The examination of the fig-tree, as if in quest of figs, was a .significant action. The fig-tree was the symbol of the Jewish nation, which was void of fruit when Christ came to visit it, and drew on itself a curse. Man cannot plead any excuse, if he bear not fruits of grace at all times. " Why was the fig-tree cursed?" asked Chrysostom:”