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| 1 And when they were nigh to Jerusalem, and had come to Bethphage by the mountain of the olive-trees, then the Jesus sent away two disciples, saying to them: |
And when – Just five days before his crucifixion, on the exact day when he should have been received as the Lamb of God so that they might be passed over as a nation and become the antitypical Levites, from whom would come the antitypical priests. R4669:2, 839:2, 465:5; NS74:5, 630:6
Bethpage – A little village on the Mount of Olives. R3850:2
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| 2 You may go to the village the over against you, and immediately you will find an ass having been bound, and a foal with her; having loosed bring to me.
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Over against you – Another village close by. R3850:2
Ye shall find – Manifesting his superhuman power by designating where and how the animals would be found. R2745:3
An ass – Probably a white one, for it is reputed to have been the custom of the kings of Israel to ride upon white asses. R4669:5, 3850:2, 2745:3; SM400:2; NS629:6
And a colt – Its little colt. R4669:3, 3850:2
Bring them – The owner of the animals may have been acquainted with Jesus and, if so, would also have been acquainted with his disciples. R3850:2
Has no bearing on the question of the rights of private property. All things belong to God and have their legitimate and illegitimate uses. R1695:6
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An ass tied – See additional comments on Rev. 20:2. |
| 3 And if any (one) to you should say any (thing), you shall say: That the lord of them need has; immediately and he will need them.
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| 4 This and all has been done, that might be fulfilled the word spoken through the prophets, saying: |
Might be fulfilled – It was necessary that our Lord should do literally what the prophets had foretold, so that Israel might be without excuse in their rejection of him. R3850:6, 2296:3; B225
By the prophet – Fulfilling two prophecies: Isa. 62:11 and Zech. 9:9. R3850:5
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| 5 Say to the daughter of Zion: Lo, the king of thee comes to thee meek, and having been set on an ass, even a foal a son of a beast of burden. |
Thy King cometh – "He is Lord of lords and King of kings." (Rev. 17:14) B238
He also presented himself to them as Bridegroom (John 3:29) and Reaper (John 4:35,36), the same three characters which he presents now to the Christian house. B238[B238]
The entry was viewed from three standpoints: for the disciples and multitude, full of Messianic expectation, it was a grand occasion and a real triumph; from the standpoint of Herod, Pilate and the authorities, it was merely the parade of a fanatical leader; from the standpoint of the Lord, the angels and ourselves, it foreshadowed his coming glory and triumphal entry upon his return from the far country of heaven. R2745:5
The formal presentation and rejection was so that God's judgment would not only be just, but its justice would be apparent to his creatures. R2296:5; NS630:3
Though he knew the result, this action was performed as a part of that great system of types which foreshadowed good things to come. R1795:2
In the parallel of time, he must offer himself to spiritual Israel, at the appointed time, as their King of Glory. NS632:2
"Even today do I declare that I will render double unto thee." (Zech. 9:12) B225
Natural Israel waited 1845 years for the Lord to come; the corresponding date for spiritual Israel is 1878 AD. R3851:3, 2746:5, 1795:2; C233, C234
This exercise of kingly power and authority in the spring of AD 33 typified the raising of the sleeping saints in AD 1878. C233
As a King, he is now taking possession of his Kingdom--first, as with the Jews, offering himself to his professed people--but now, as then, finding only a remnant. R2297:2
This message has proven to be the test to both the fleshly and the spiritual houses of Israel. C136
Meek – Whereas he was meek and lowly of heart, they were proud and boastful; whereas he was pure and unselfish, they were impure and self-seeking. R3850:6
Upon an ass – After the manner of Israel's kings. PD66/77
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| 6 Having gone and the disciples, and having done as commanded to them the Jesus, |
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| 7 they led the ass and the foal, and they placed upon them the mantles of them; and they caused to sit on (one) of them. |
Put on them – As a saddle. R3537:6
Set him thereon – A lesson for spiritual Israel at the end of this age, because the history of natural Israel was typical of spiritual Israel's experiences. R3851:2
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| 8 The and greater crowd spread of themselves the mantles in the way; others and cut off branches from the trees, and scattered in the way. |
Great multitude – A million or more Jews in Jerusalem hailed him as King. R5331:3
Not only from every quarter of Palestine, but from Babylon, Egypt, Greece and Spain. R3537:3
We cannot suppose that they were all saints, though doubtless many of them were sympathizers with Jesus. R3851:1
Thus selecting its Paschal Lamb on the 10th of Nisan. F461
Spread their garments – A custom amongst various peoples for long centuries to thus treat their honored rulers. R3851:1, 2745:3; NS629:2
As marks of honor to the great King whom they imperfectly, indistinctly, recognized, not realizing the still greater glory of his later revealing at the end of this age. R4669:6, 3538:1, 2296:2
Garments of praise. R3538:6
Their hearts were right; they had not been spoiled by doubts. So with the Lord's people today, in the simplicity of our hearts we see his promises and are ready to believe them. R3538:2
Cut down branches – From nearby date palm trees, fernlike in shape and sometimes ten feet long, symbols of rejoicing and honor. R3538:1
Implying that the best of earth was not too good for one so great. PD65/77
Branches of such victories as can be gained on behalf of the Truth in conflict with the world, the flesh and the devil. R3538:6
Strawed them – After our Lord's beast had walked over them, they went ahead with these and strewed them afresh, in every way seeking to honor the one whom God had so signally recognized. R3538:1
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| 9 The and crowds those going before and those following did cry, saying: Hosanna to the son of David; worthy of blessing he coming in name of Lord; hosanna in the highest. |
And that followed – Two multitudes--one who had come with him from Jericho and lodged in Bethany over the Sabbath, and another from Jerusalem who had come forth to see him and Lazarus. R2745:3
Hosanna – An acclaim of praise, confidence and expectancy, very closely resembling the word Hallelujah. R3538:2
Their unstable and fickle minds, swayed by false teachers and unwilling to act upon convictions in the face of opposition, would, only a few days later, cry, Crucify him! Crucify him! R1795:2, 1696:4; NS630:3
The son of David – The King of the royal line, probably being deterred from using the word "king" lest they should bring upon themselves charges of treason against Herod and the Roman Empire. R2745:3
The long-promised king of David's line, the Messiah. PD65/77; SM210:2; E130; C257; NS631:6
"The Lord will give him the throne of his father David." (Luke 1:32) C257
So we, today, hail him Messiah and proclaim ourselves believers in him. This is justification by faith. Hence, Palm Sunday may be considered as symbolizing the attainment of justification by those who recognize Jesus. NS631:6
Blessed is he – As truly and as necessarily as there was shouting and rejoicing then, so there is and must be now. R1795:5
Name of the Lord – Jehovah. PD65/77
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Blessed is he that cometh in the name of the Lord – Psa. 118:26 |
| 10 And having entered of them into Jerusalem, was moved all the city, saying: Who is this? |
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| 11 The and crowds said: This is Jesus the prophet, that from Nazareth of the Galilee. |
The multitude – Josephus tells us that sometimes the population of Jerusalem, on such an occasion, was swelled to the number of two millions. R4122:6, 3537:3
Nazareth of Galilee – Not highly esteemed among men and in religious circles; thought to be rather peculiar at very best. R3538:6
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| 12 And entered the Jesus into the temple of the God, and cast out all the selling and buying in the temple, and the tables of the money changers overturned, and the seats of the selling the doves; |
Into the temple – Not to Herod's palace or to Pilate's palace; but, as the representative of God, the Messiah, he went appropriately to the Father's house or palace, the Temple. R2746:3[R2746]
The temple, built by Herod, was only a type of the Church of the living God, either in future glory or in present humiliation. R3851:5
Typifying the cleansing of the consecrated Temple class since 1878; every selfish, carnal thought, and all worldliness, must be cast out, that the Temple may be clean, the dwelling-place of God's holy Spirit. B239; R4123:2, 2746:6, 1696:1
And cast out – As any Law-abiding Jew was privileged to do. R2746:4, 3851:4, 4123:2
Beginning to exercise power, as befitting a spiritual king, by reproving those who were violating the holy Temple and its precincts. R2746:3, 1695:6
It is assumed, we believe without sufficient authority, that there were two cleansings. R4122:3, 2332:1; R1695:3[R1695]
He had visited the Temple time and again as a Jew and had witnessed these same scenes, but had not interfered, a proof that the occurrence took place but once--after our Lord had assumed the office of King. R4123:2
It is but reasonable to suppose that the use of force in cleansing the Temple followed, and did not precede, the assertion of regal authority shown in the triumphal entry. R2332:1
The last verse of John's account, like the other Gospels, shows the hostile attitude of numerous opponents which did not appear in the beginning of his ministry. R1695:3
Fulfilling the prophecy, "The zeal of thine house hath consumed me." (Psa. 69:9) R4670:4, 4123:2
As a typical act, indicating that, in the end of this age, judgment begins with the professed house of God. (1 Pet. 4:17) R1795:5
In the end of the Gospel age, God purposes a cleansing of his sanctuary, the Temple-- Christendom. (Dan. 8:14) R3851:5
Those associated with the Lord's work for selfish reasons must be driven out. R3851:6
Necessary before the Temple shall be ready to be filled with the glory of God and become the place of prayer for all nations. R2297:4
All them that sold – The antitypical cleansing, now in progress, mainly affects those who make merchandise of holy things. R3851:6
In the temple – They had no right within its hallowed precincts. R4760:4
Not in the Temple proper, but in its outer courts, the whole of which was designated the Temple or house of God. R4123:1
The tables of – Not only stopping their usurious exchange business, but keeping them busy looking after their coins. R4123:2
The moneychangers – Typifying those who rob the people by accepting money for that which is not food. R3851:6
Reaping a profitable harvest from the worshippers who had traveled from a distance, whose money, not being Jewish, could not be accepted at the Temple. R2746:3
A certain Temple tax must be paid in the "shekel of the sanctuary" which was last coined in BC 140, hence quite scarce in our Lord's day and sold at a premium. R4122:6
Today in the nominal temple some make merchandise of their privileges, opportunities and knowledge. Catholics are led to believe they can present nothing acceptable except through the priests; Protestants have regular collection plates and frequent strong appeals for money. R4123:3
The seats of them – He did not set at liberty the doves, which could not easily have been recovered, but permitted their owners to take them away. R4123:2
That sold doves – Multitudes of strangers from afar rarely brought with them the doves, pigeons or lambs which they presented in sacrifice. R4122:6
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| 13 and he says to them: It is written The house of me, a house of prayer shall be called; you but it have made a den of robbers. |
House of prayer – The channel though which all mankind may, during the Millennial age, find access to God. R2297:5
A den of thieves – Taking advantage of the necessities of the people. R4123:1
The thief usually poses as an honorable man; the same is the case with many Christian ministers, teachers and elders. R3852:1
Robbing God by detracting from his honor; robbing the people by taking from them money and honors while selling them bread which is not spiritually satisfying. R3852:2
Of this class are evolutionists, who rob God and receive the money of the people under false pretense. R3852:1
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| 14 And came to him blind and lame in the temple, and he healed them. |
The blind and the lame – He cast out the wrong-doers and received the poor outcasts of society. R2296:5
Everywhere we find that earthly wisdom is apt to misinterpret divine promises. Frequently, therefore, the Lord makes use of the weak, poor and ignorant instead. R3852:5
He healed them – Continuing the healing and teaching for several days, but without any further demonstration as a King. R2746:4
Typifying the opening of the blind eyes and the healing of the spiritually lame, particularly since 1878. R2746:6, 1795:5
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| 15 Having seen but the high-priests and the scribes the wonders, which he did, and the boys crying in the temple, and saying: Hosanna to the son of David; they were angry, |
And the children – Little, uninstructed children. R3538:6
Little children and those who, in simplicity of heart and meekness, become as little children, become the instruments the Lord uses in shouting his praises. R2746:4
Typifying the Lord's little ones in the present harvest whose praises will fill the true Temple of God. R2746:4, 3852:4,5
Crying in the temple – Doubtless without any particular meaning. R3852:4
Were sore displeased – Typifying the displeasure of the clergy at the present time because of the harvest message now being proclaimed. R2746:6
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| 16 and said to him: Hearest thou what these are saying? The and Jesus says them: Yes; Never have you read: That out of mouth of babes and of suckling (ones) thou has perfected praise?
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Babes and sucklings – Out of the mouths of the common people. R1796:6[R1796:6]
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Babes and sucklings – The saints of today [1895] - R1795
Thou hast perfected praise – As the saints proclaim their King, His Kingdom and the Jubilee. R1795 |
| 17 And having left them, he went out of the city into Bethany, and he lodged there |
Into Bethany – Throughout the week he made Bethany his home, going daily to the city and returning at night. Bethany was about two miles distant from the Temple. R3850:2, 2746:4
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| 18 Early but, returning into the city, he was hungry. |
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| 19 And seeing a fig-tree one by the way, he came to her, and nothing found in her except leaves alone; and he says to her: No more by thee fruit may be produced to the age.
And withered immediately the fig-tree. |
A fig tree – The Jewish nation. "Now learn a parable of the fig tree." D602, D604; R750:3, 127:1*
For ever – "To the age." (Diaglott) R127:1*
"Cursed to the age"--during the Gospel age, as a nation, they have borne no fruit, but when the Bride is taken out from the Gentiles, they will receive favor. (Acts 15:14,16) R127:3*
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| 20 And seeing the disciples wondered, saying: How soon withered the fig-tree? |
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| 21 Answering and the Jesus said to them: Indeed I say to you, if you may have faith, and not should doubt, not only the (miracle) of the fig-tree you shall do, but also if to the mountain this you should say: Be thou lifted up, and be cast into the sea; it shall be done.
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If ye have faith – Absolute confidence in the Word of God. R5446:4
Unto this mountain – Symbol of difficulties and obstructions in our Christian course. R1967:5; Q774:3
A mountain-moving faith would count for nothing without love as a basis. R2203:3
Be thou removed – God gave no such command in respect to the literal mountains. R5446:4
Since there is no basis of evidence that the will of God is to remove literal mountains, a genuine faith in his willingness to do it is an impossibility. R1967:5
Cast into the sea – Swallowed up in anarchy. D596
It shall be done – If they had faith in the power of God, and received a command from him to move the mountain. R5446:4
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Say unto this mountain – Christendom
Be ye removed and cast into the sea – This is exactly what Br. Russell did by preaching that the mountain (Christendom) would be broken down and cast into the sea (the irreligious masses of mankind.) R529 |
| 22 And all, whatever you shall ask in the prayer, believing you shall receive.
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Ye shall ask – God's children are cautioned to ask only such things as he has promised in his word. R2005:4
Ye shall receive – It must be understood that all petitions would be subjected to divine wisdom. Therefore, the answers, though always sure, might not always be in the way expected. R1866:1
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| 23 And having come to him into the temple, came to him teaching the high-priests and the elders of the people, saying: By what authority these (things) doest thou? and who to thee gave the authority this? |
By what authority – The apostles' authority was questioned by the same class. Should persecution rise again, let all continue to preach as did the early Church, asking no other authority than the command of the Lord. R992:6
"He that hath my Word, let him speak my Word." (Luke 23:28) OV158:4
This authority – Authority to teach and do good. OV158:3
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| 24 Answering and the Jesus said to them: I will ask you also I word one; which if you may say to me, also I to you will tell, by what authority these (things) I do;
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I also will ask – Mark the wisdom of his replies when they sought to entrap him in his words. R575:2
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| 25 the dipping of John whence was? from heaven, or from men?
They and reasoned among themselves, saying: If we should say, from heaven; he will say to us: Why then not did you believe to him? |
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| 26 if but we should say from men; we fear the crowd; all for hold the John as a prophet. |
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| 27 And they answering to the Jesus said: Not we know. Said to them and he: Neither I say to you by what authority these (things) I do.
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| 28 What but to you seems right? A man had children two; and coming to the first, he said: Son, go, to-day work in the vineyard of me.
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First – Represents the class of Israelites who made no pretense of serving God, and were branded publicans, sinners, and harlots. R4678:3
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| 29 He and answering said: Not I will; afterward but having changed his mind, he went.
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I will not – They made no pretense of serving God. R4678:3
Repented, and went – Through John's message and the teachings of Jesus and the apostles, the publicans, sinners and harlots were the ones ready to receive him. R4678:3, 2755:6
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| 30 And coming to the other, he said just the same. He and answering said: I lord, and not went.
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Second – Represents the outwardly religious and pious, the Scribes and Pharisees. R4678:2, 2755:6
Corresponding to the "elder son" of the parable of the prodigal son. (Luke 15:11-32) R1958:3
Do not really seek the divine service, but rather serve their own sects, personal aims, honor, etc. R4678:2
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| 31 Who of the two did the will of the father?
They say to him: The first. Says to them the Jesus: Indeed I say to you, that the tax-gatherers and the harlots go before you in the kingdom of the God.
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Go into the kingdom – Poor, self-righteous Pharisees! To this day, they are jealous and will not "go in." (Matt. 23:13) R1460:4, 1035:5
Before you – The "elder son" class who had cultivated a spirit of pride and boastfulness. R1958:3
"The common people [who knew not the Law and had not heretofore heard the invitation] heard him gladly" (Mark 12:37); but those first invited were rejected. R342:6
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| 32 Came for to you John in a way of righteousness, and not you believed him; the but tax-gatherers and the harlots believed him; you and seeing not repented afterwards, of the to believe him.
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ye – 'The chief priests and the elders' - the second son (the same as the 'elder son' in the parable of the prodigal son).
publicans and the harlots – The 'common people' (the younger son in the parable of the prodigal son).
ye had seen it, repented not – Even after these had seen the repentence of the common people and their desire to turn from sin to righteousness, the elders would not see.
Wise saying: 'There is no one so blind as he who will not see.'
Matthew 22:2
The kingdom of heaven ... – The [embryo] kingdom of heaven - The church throughout the Gospel Age.
Is like unto a certain king – Jehovah.
Which made a marriage – It is not Christ who makes this marriage, but His Father.
For his son – For Jesus.
Matthew 22:3
To call them that were bidden – The call went first to the nation of Israel, 'them that were bidden' during the 3½ years of Jesus' ministry.
To the wedding – To be of the bride of Christ.
They would not come – 'He came unto his own, and his own received him not.' John 1:11
Matthew 22:4
Matthew 22:37
This commandment is found in Deut. 6:5.
Matthew 22:39
See Lev. 19:18 |
| 33 Another parable hear you; a man was a householder, who planted a vineyard, and a hedge to it placed around, and digged in it a wine-press, and built a tower; and let out it to husbandmen, and went abroad.
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Another parable – Forming a part of the Lord's discourse on the last day of his public ministry. R1982:2
Apparently our Lord had in mind the parable of the vineyard of Isa. 5:1-7
when he gave this parable. R2904:1, 1982:3, 1896:2, 1795:3
Nearly all parables related to the Kingdom; some directly, others, as this one, indirectly. R5504:3
A certain householder – Jehovah. R1982:3, 4678:3, 5504:6, 2755:6, 1795:3
Planted a vineyard – "For the vineyard of the Lord of hosts is the house of Israel." (Isa. 5:7) R1982:3
The Jewish nation, typifying Christendom. R1982:3, 1983:1, 4678:3,5, 5504:3, 1795:3
Since nominal fleshly Israel was a prototype of nominal Christendom, we may look for somewhat similar conditions and dealings in the harvest of this Christian age. R4678:2
In all respects well-appointed and furnished for his purpose. R4678:3
The vineyard represents the Jewish polity, and the vine represents the people, especially such as were in influence and power--the leaders. R2904:1
With a root of promise, a hope, the promise made to Abraham. R5504:3
And hedged it – With the divine Law, the prophecies, and special supervision and guardianship. R1795:3
With the divine promise that as long as Israel would be faithful and loyal to God, they would be thoroughly protected against their enemies. R5504:3
Digged a winepress – Including the trough in which the grapes were pressed, and the vat for the reception of the juice pressed from them. R1795:3
The various advantages conferred upon Israel, such as the worship of the sanctuary, the leadings of Jehovah, and the teachings of the prophets, all of which should have caused the vine to yield a large increase. R1795:6
Built a tower – A watch tower, representing the prophets. R1795:6
The watchmen were the prophets who cried aloud and warned the people from time to time in respect to any and every breaking down of the wall or partition. R5504:3
The Lord declared himself to be Israel's High Tower. R5504:3
To the husbandmen – The scribes and Pharisees, who sat in Moses' seat. R2756:1, 5504:6, 4678:3, 1982:3
Whose duty it was to care for the vines and fruitage, and render an account. R4678:3
Whose duty it was to instruct and lead in the way of the Lord. R1795:6
Into a far country – Implies that the arrangement was intended to stand for a long time. R5504:5
To receive title to his Kingdom, and to return to take possession of it. (Matt. 25:14,31) SM693:2; NS855:6
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| 34 When and drew near the time of the fruits, he sent the slaves of him, to the husbandmen, to receive the fruits of it.
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Time of the fruit – Which the Lord had a right to expect from Israel. R1796:1, 5504:6
The appointed harvest time in which those addressed were then living. R1795:6
These husbandmen had this stewardship from the time of the exodus down to the time of the coming of Messiah, a period of nearly nineteen centuries. R1982:3
Sent his servants – Prophets and teachers. R4678:3, 1982:5, 5504:6, 1796:1
These servants (the prophets) and their messages became tests as respected the love, devotion and loyalty of the vine-dressers, and tests also of the character-development of the people of Israel. R5504:6
To the husbandmen – The rulers in Israel, because of their influence and power, were held specially responsible for the course of the nation, though this did not relieve the individuals of their responsibility. R1796:1
The fruits of it – Gratitude, love, obedience, meekness, teachableness. R1795:6, 4678:4
Expecting that, through their inability to keep the Law, they would become stronger in character, more reverential and loyal to God, more desirous for the real Kingdom. R5504:6
"He looked for judgment, but behold oppression; for righteousness, but behold a cry." (Isa. 5:7) R1982:3
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| 35 And having taken the husbandmen the slaves of him, him indeed they flayed, him and they killed, him and they pelted with stones.
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Husbandmen took – Today also we see some high in official positions as representatives of God who use their positions to entrench themselves, hold power over the people, and carry out their own schemes. R4678:6
His servants – The scribes' and Pharisees' pride prompted the mistreatment of the Owner's special representatives, the prophets. R4678:5, 5505:1
Beat one – Reasoning that to acknowledge these servants and their reproofs would mean to acknowledge that they themselves were merely vine-dressers and not the owners. R5505:1
Killed another – Today they behead in the sense of ostracism, and shoot out the arrows of bitter words and slanders. R4678:6
The prophets were stoned, beaten, murdered, sawn asunder, became wanderers, and dwelt in dens and caves. (Heb. 11:36-38) R4678:4
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| 36 Again he sent other slaves, greater the first; and they did to them in like manner.
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| 37 Afterwards and he sent to them the son of him, saying: They will regard the son of me.
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His son – Our Lord Jesus. R1982:5, 5505:1, 1796:1
His claim to be the Owner's son was backed by numerous signs which the people were disposed to recognize. R5505:2
They will reverence – Though God knew it would be otherwise, it is so expressed to show the reasonableness of such expectations. R1796:1, 5505:1
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| 38 The but husbandmen, seeing the son, said among themselves: This is the heir; come, we may kill him, and may retain the inheritance of him.
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The husbandmen – The chief priests and rulers. R1796:1, 5504:5
Among themselves – Privately and deceitfully. R1796:1
This is the heir – This man claims to be the Messiah. R1796:1
Let us kill him – His death was necessary for the success of their theories and plans, because his theories and teachings were so different from theirs. R5505:3
Seize on his inheritance – Retain our prestige and power. R1796:1, 1982:6
Lord it over God's heritage. R4678:5
Acting as though they were the real owners and not merely the Owner's servants. R5504:6
Not realizing that this course was the very one which would lead to the destruction of that typical kingdom, that typical vineyard. R5505:3
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| 39 And having taken him, they cast out of the vineyard, and killed.
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Cast him out – Whatever the reasons for thinking the other prophets deceivers, none of these arguments would hold against the Owner's son, whose credentials were manifest in his holiness. R5505:2
Slew him – Thus Jesus foretold his own violent death. R5505:3
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| 40 When therefore may come the lord of the vineyard, what will he do to the husbandmen to those?
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| 41 They say to him: Wretches wretchedly destroy them; and the vineyard will let out to other husbandmen, who will render to him the fruits in the seasons of them.
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Miserably destroy – God's judgments came upon the Jewish nation, with the result that it was entirely overthrown in the year 70 AD. R5505:4
His vineyard – Putting into it only the true vine, inspired with faith and loyalty toward God. "I am the true vine and ye are the branches." (John 15:1,2) R5505:5
Other vineyards have been started. The Bible speaks of two--"the vine of my Father's right-hand planting" (Isa. 60:21), and "the vine of the earth" (Rev. 14:18). R5505:5
Other husbandmen – Jesus and the apostles, and other teachers of the Gospel Church. R1982:6, 2756:1, 5505:4, 4678:5
Dispossessing the scribes and Pharisees. R4678:5
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| 42 He says to them the Jesus: Never have you read in the writings: A stone which rejected they building, the same was made into a head of a corner; from Lord was this, and it is wonderful in eyes of us?
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The stone – The top stone, Christ Jesus, the head stone of God's building, pattern for the whole, a stone of stumbling and rock of offense. C329, C330; R1982:6, 4678:6, 5505:6
The builders – The priests and Pharisees. C329
Rejected – By the Jews. R5505:6
Fleshly Israel failed to accept Christ as their headstone, and hence were rejected from being the special house of God. C329
Is become – Though rejected by them, that would not hinder its exaltation in God's due time as the chief stone in the glorious spiritual Temple of God. R1982:6
Head of the corner – The building of God being referred to as a pyramid, of which the top stone is the chief corner stone. (Psa. 118:22; Zech. 4:7) R1982:6; C329
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| 43 On account of this I say to you, that shall be taken from you the kingdom of the God, and shall be given to a nation making the fruits of her.
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The kingdom of God – The Kingdom privileges or opportunities, first offered to natural Israel, were transferred to spiritual Israel. R4593:6, 5505:6; B119
The Kingdom dignity pictured by the purple raiment of the rich man. (Luke 16:19) NS819:1
Taken from you – "Israel hath not obtained that which he seeketh for." (Rom. 11:7) B119
Taken from them as a nation, not as individuals. NS513:5, 606:5, 631:1
Their typical righteousness ceased, and the promise of royalty ceased to be theirs. R2604:3, 1000:4, 284:2; HG386:1
Israel was not ready to be used of God in the blessing of other nations; only a remnant was found worthy. R4593:6
Given to a nation – Spiritual Israel, whose existence began at Pentecost. R4593:6
"An holy nation, a peculiar people." (1 Pet. 2:9) R2604:3, 2125:5; NS630:5
Separate and distinct from all others, gathered out from Jews and Gentiles, bond and free, from every nation and denomination. R5505:6
Not to some other nation. God proposed to organize a holy nation, composed of the holy Jews and others of a similar class among all nations. NS513:5
A class they esteemed less than the publicans and sinners, the Gentiles, whom they esteemed as "dogs," and from among whom the Bride of Christ is being selected. R1460:4; HG153:5
Represented by "Lazarus" in the Parable of the Rich Man and Lazarus. R1087:1, 2604:3, 1000:4, 802:3*, 284:2; HG386:1
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| 44 And he falling on the stone this, shall be broken; on whom but it shall fall, it will crush to pieces him.
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And whosoever – The Jewish church in the harvest of the Jewish age, and the nominal Christian church in the harvest of the Gospel age. R1983:1
"And he shall be for a stone of stumbling and for a rock of offense to both the houses of Israel." (Isa. 8:14) R1983:1
Shall fall on – A number of prophetic statements which met a fulfillment in Jesus were so mixed up with others not specially applicable to him, that one might readily stumble over them, not applying them to Messiah, had not the holy Spirit brought them to the attention of the apostles. R435:3
This stone – Our Lord was a stone of stumbling to natural Israel in their harvest, and similarly to spiritual Israel in the present harvest; especially his presence and his work. R5817:1
Messiah. R4678:6
The doctrine of the ransom. R448:2
Connected with the stone that strikes Nebuchadnezzar's image. (Dan. 2:34) R3359:4*
Shall be broken – By stumbling over Jesus they injure themselves. R5505:6, 4678:6
In stumbling over Christ at his first advent, the Jewish nation was indeed broken to pieces. R1982:6
In stumbling, the nominal gospel church will, as natural Israel, be broken. The whole institution will be disintegrated. R1983:4
But on whomsoever – When the Kingdom is established. R1983:4
It shall fall – After it has been raised to glory and power. R1983:4
In the sense of condemning them. R5505:6
By stumbling over him, they injure themselves; but if he falls on, or condemns them, it signifies their utter destruction, their cutting off in the second death. R5505:6, 4678:6
Grind him to powder – When the Church is glorified, upon whomsoever this stone falls, it will utterly destroy. "Every soul that will not hear that prophet shall be destroyed from among the people." (Acts 3:22,23) R1983:4
In and by the great time of trouble, all opposition shall be thoroughly broken down. NS435:1
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| 45 And having heard the high-priests and the Pharisees the parables of him, knew, that about them he says. |
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| 46 And seeking him to seize, they feared the crowds; since as a prophet him they held. |
Lay hands on him – Thus fulfilling the final prediction of the parable (verse 39). R1795:3
As the chief priests, the clergy, do today against those whose blindness and lameness the Lord has healed. R1795:5
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