I. Christ returned in the morning to Jerusalem, Matt. 21:18. Some think that he went out of the city over-night, because none of his friends there durst entertain him, for fear of the great men; yet, having work to do there, he returned. Note, We must never be driven off from our duty either by the malice of our foes, or the unkindness of our friends. Though he knew that in this city bonds and afflictions did abide him, yet none of these things moved him. Paul followed him when he went bound in the spirit to Jerusalem, Acts 20:22.
II. As he went, he hungered. He was a Man, and submitted to the infirmities of nature; he was an active Man, and was so intent upon his work, that he neglected his food, and came out, fasting; for the zeal of God’s house did even eat him up, and his meat and drink was to do his Father’s will. He was a poor Man, and had no present supply; he was a Man that pleased not himself, for he would willingly have taken up with green raw figs for his breakfast, when it was fit that he should have had something warm.
Christ therefore hungered, that he might have occasion to work this miracle, in cursing and so withering the barren fig-tree, and therein might give us an instance of his justice and his power, and both instructive.
1. See his justice, Matt. 21:19. He went to it, expecting fruit, because it had leaves; but, finding none, he sentenced it to a perpetual barrenness. The miracle had its significance, as well as others of his miracles. All Christ’s miracles hitherto were wrought for the good of men, and proved the power of his grace and blessing (the sending the devils into the herd of swine was but a permission); all he did was for the benefit and comfort of his friends, none for the terror or punishment of his enemies; but now, at last, to show that all judgment is committed to him, and that he is able not only to save, but to destroy, he would give a specimen of the power of his wrath and curse; yet this not on any man, woman, or child, because the great day of his wrath is not yet come, but on an inanimate tree; that is set forth for an example; Come, learn a parable of the fig-tree, Matt. 24:32. The scope of it is the same with the parable of the fig-tree, Luke 13:6.
(1.) This cursing of the barren fig-tree, represents the state of hypocrites in general; and so it teaches us, [1.] That the fruit of fig-trees may justly be expected from those that have the leaves. Christ looks for the power of religion from those that make profession of it; the favour of it from those that have the show of it; grapes from the vineyard that is planted in a fruitful hill: he hungers after it, his soul desires the first ripe fruits. [2.] Christ’s just expectations from flourishing professors are often frustrated and disappointed; he comes to many, seeking fruit, and finds leaves only, and he discovers it. Many have a name to live, and are not alive indeed; dote on the form of godliness, and yet deny the power of it. [3.] The sin of barrenness is justly punished with the curse and plague of barrenness; Let no fruit grow on thee henceforward for ever. As one of the chiefest blessings, and which was the first, is, Be fruitful; so one of the saddest curses is, Be no more fruitful. Thus the sin of hypocrites is made their punishment; they would not do good, and therefore they shall do none; he that is fruitless, let him be fruitless still, and lose his honour and comfort. [4.] A false and hypocritical profession commonly withers in this world, and it is the effect of Christ’s curse; the fig-tree that had no fruit, soon lost its leaves. Hypocrites may look plausible for a time, but, having no principle, no root in themselves, their profession will soon come to nothing; the gifts wither, common graces decay, the credit of the profession declines and sinks, and the falseness and folly of the pretender are manifested to all men.
(2.) It represents the state of the nation and people of the Jews in particular; they were a fig-tree planted in Christ’s way, as a church. Now observe, [1.] The disappointment they gave to our Lord Jesus. He came among them, expecting to find some fruit, something that would be pleasing to him; he hungered after it; not that he desired a gift, he needed it not, but fruit that might abound to a good account. But his expectations were frustrated; he found nothing but leaves; they called Abraham their father, but did not do the works of Abraham; they professed themselves expectants of the promised Messiah, but, when he came, they did not receive and entertain him. [2.] The doom he passed upon them, that never any fruit should grow upon them or be gathered from them, as a church or as a people, from henceforward for ever. Never any good came from them (except the particular persons among them that believe), after they rejected Christ; they became worse and worse; blindness and hardness happened to them, and grew upon them, till they were unchurched, unpeopled, and undone, and their place and nation rooted up; their beauty was defaced, their privileges and ornaments, their temple, and priesthood, and sacrifices, and festivals, and all the glories of their church and state, fell like leaves in autumn. How soon did their fig-tree wither away, after they said, His blood be on us, and our children! And the Lord was righteous in it.
2. See the power of Christ; the former is wrapped up in the figure, but this more fully discoursed of; Christ intending thereby to direct his disciples in the use of their powers.
(1.) The disciples admired the effect of Christ’s curse (Matt. 21:20); They marvelled; no power could do it but his, who spake, and it was done. They marvelled at the suddenness of the thing; How soon is the fig-tree withered away! There was no visible cause of the fig-tree’s withering, but it was a secret blast, a worm at the root; it was not only the leaves of it that withered, but the body of the tree; it withered away in an instant and became like a dry stick. Gospel curses are, upon this account, the most dreadful—that they work insensibly and silently, by a fire not blown, but effectually.
Observe, [1.] The description of this wonder-working faith; If ye have faith, and doubt not. Note, Doubting of the power and promise of God is the great thing that spoils the efficacy and success of faith. “If you have faith, and dispute not” (so some read it), “dispute not with yourselves, dispute not with the promise of God; if you stagger not at the promise” (Rom. 4:20); for, as far as we do so, our faith is deficient; as certain as the promise is, so confident our faith should be.
[2.] The power and prevalence of it expressed figuratively; If ye shall say to this mountain, meaning the mount of Olives, Be thou removed, it shall be done. There might be a particular reason for his saying so of this mountain, for there was a prophecy, that the mount of Olives, which is before Jerusalem, should cleave in the midst, and then remove, Zech. 14:4. Whatever was the intent of that word, the same must be the expectation of faith, how impossible soever it might appear to sense. But this is a proverbial expression; intimating that we are to believe that nothing is impossible with God, and therefore that what he has promised shall certainly be performed, though to us it seem impossible. It was among the Jews a usual commendation of their learned Rabbin, that they were removers of mountains, that is, could solve the greatest difficulties; now this may be done by faith acted on the word of God, which will bring great and strange things to pass.
[3.] The way and means of exercising this faith, and of doing that which is to be done by it; All things whatsoever ye shall ask in prayer, believing, ye shall receive. Faith is the soul, prayer is the body; both together make a complete man for any service. Faith, if it be right, will excite prayer; and prayer is not right, if it do not spring from faith. This is the condition of our receiving—we must ask in prayer, believing. The requests of prayer shall not be denied; the expectations of faith shall not be frustrated. We have many promises to this purport from the mouth of our Lord Jesus, and all to encourage faith, the principal grace, and prayer, the principal duty, of a Christian. It is but ask and have, believe and receive; and what would we more? Observe, How comprehensive the promise is—all things whatsoever ye shall ask; this is like all and every the premises in a conveyance. All things, in general; whatsoever, brings it to particulars; though generals include particulars, yet such is the folly of our unbelief, that, though we think we assent to promises in the general, yet we fly off when it comes to particulars, and therefore, that we might have strong consolation, it is thus copiously expressed, All things whatsoever.
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