The Harmony Chronicle and Order of the New Testament, Part 1 · Section 74 – Section 76

The Harmony Chronicle and Order of the New Testament · Part 1 · Section 74 – Section 76

p. 56SECTION LXXIV. MARK Chap. XI. from the middle of Ver. 11. to Ver. 27. MATTH. Chap. XXI. from Ver. 17. to Ver. 23. The fruitlesse Figtree cursed.

THe order is clear in Mark v.11.12.

Christ after his riding into Ierusalem, having spent all the day there, goeth at even to lodge at Bethany: and in the morning going for Ierusalem again and hungring seeth a figtree, and finding no figs on it curseth it, and yet the Evangelist telleth that the time of figs was not yet.

Why then should Christ look for figs, when he knew the time of the year was not yet for them?

Answ. He looked not for any figs that he thought could be grown ripe and fit to eat, that spring, it being now at the furthest but about our April, but he looked for those that grew the last summer, and had hung on the trees all winter. It is true indeed that some trees had shot forth their fruit by Passeover time, for so Maymony tels us in Kiadush Hhodesh per. 4. but neither to ripenesse; nor was the figtree any of them. For to those words of our Saviour, Matth. 24.32. When the figtree putteth forth her leaves ye know summer is nigh, lay these of Ierus. in Sheviith fol. 35. col. 4. Rabban Simeon ben Gamaliel saith, From the putting forth of the figtree leaf to the green figs appearing are fifty daies: and from the first appearing of the fig to the fall of the blossom fifty daies, and from thence to the ripe figs fifty daies more: five moneths in all.

There were severall kinds of figtrees in that Land, as the Jews tell us in the Treatises Demai and Sheviith, where they have speciall occasion to treat of that matter, [besides those figtrees that were in their Orchards and Vineyards.] As 1. foreign which they say were figs of the wildernesse. 2. foreign which were baser figs likewise. 3. foreign figtrees that brought their fruit to ripenesse but once in two years. And 4. foreign which they say, grew in the fields and bare white figs foreign from three years to three years. The Gomarists dispute, What? Do they bear their fruit every year, or only once in three years? They bear their fruit every year, but it is not ripe till three years end. How doth a man know its time, or what year it is with it? R. Ionah saith, by binding a list about it. It is a tradition of Samuel, that he hung some pendants upon it. The meaning of the matter is this: There was a figtree growing in the fields of this nature, that the figs that it shot forth one summer, it was two summers more before they came to ripenesse, so that they hung upon the tree [unless hands or winde hindered] three summers and two winters before their maturity: Now because the strange nature of this tree, different from others, caused that the seventh year, or year of release could not so easily be remembred and observed concerning it as concerning other trees, therefore they tied some coards or lists about it, or hung something upon it, that might give notice, and keep in remembrance what year it was with it, and whether the fruit, if any, were of the first, second or third years growth. So likewise the figtrees mentioned before, called foreign were two summers in ripening their fruit. So that of such a tree as one of p. 57these Christ might well look for figs of the last years growth, old figs under new leaves, if so be the leaves were new. Yet could not this properly be called foreign [as there are that would change the reading of the originall, and instead of foreign, for the time of figs was not yet, would have it read (but I question whether with the consent of any one copy in the world) foreign, For where he was, was the time of figs.] For that phrase, The time of figs, meaneth the common time that generally figs were ripe, which was ordinary and commonly known, and which was not of well near five moneths after Passeover time.

Christ cometh to the Temple and casteth out buyers and sellers as he had done three years before: this was four daies before the Passeover. At Even he goeth and lodgeth in Bethany.

In the morning he cometh again to Ierusalem. This was three daies before the Passeover. As they came, the Disciples observe the figtree withered, whereupon he saith, Have faith in God, for verily I say unto you, that whosoever shall say to this mountain, Be thou removed and he cast into the sea, and shall not doubt in his heart but beleeve that those things which he saith shall come to passe, he shall have whatsoever he saith. In which words he neither warranteth nor encourageth any to look for a faith that should remove mountains; but 1. He speaketh Hyperbolically for the magnifying of the power and excellency of faith, as Mark 9.23. Hyperboles, with which the Scripture abounds, are not to be taken according to the letter, but the thing intended is to be taken at the higher pitch. As to instance but in one example, and that about this very mountain that Christ pointed at, Zech. 14.4. which meaneth not literally Olivets cleaving indeed or removing, but great concussions to the people, and open way made for the enemy. 2. Christ in this expression speaks the Jews own language, and by the very phrase that they ordinarily used to magnifie their own abilities by, he magnifieth faith. When they would speak of the high parts and qualities of their great ones, they used to say, He is a remover of mountains, Tal. Bab. Beracoth. fol. 64. fac. 1. Sinai and the Remover of mountains, whether of them sent first, &c. Now Rabh Ioseph was Sinai, and Rabbah was The remover of mountains. Why so named? The Glosse upon the place resolves us thus, They called Rabh Ioseph Sinai, because he was most expert in deep explications. And they called Rabbah bar Nachmani A remover of mountains, because he was most acutely learned, &c. The same Talmud also in Erubhin fol. 29. saith thus, Rabba saith, Behold I am like ben Azzai in the streets of Tiberias. The Glosse thereupon saith thus, Ben Azzai taught profoundly in the streets of Tiberias, and there was no man in his daies that was a remover of mountains like him. By removing of mountains meaning how able men they were, and how they could overcome the greatest difficulties in Divinity. Which common phrase Christ useth to face that wretched boasting of theirs of their own parts and worth, and to set up faith in its proper dignity, as that that is only able for all things.

SECTION LXXV.

CHRIST in the Temple posing them about Johns Baptism. The parable of the Vineyard, &c.

THe continuation of the order is apparent.

CHRIST cometh again from Bethany into the Temple, and there being questioned by what authority he did what he did, he stops their mouth by proposing a question again, What they thought of Iohns authority by which he made that great change in Religion that he did, and intraps them in such a dilemma as they are not able to get out of.

He proposeth the Parable of the Vineyard and Husbandmen, and by it sheweth the priviledges, and yet the perversness of the Jewish Nation, and their destruction, from Isa. 5. &c. See R. Tanchum. fol. 54. col. 4.

p. 58SECTION LXXVI. MATTH. Chap. XXII. from the beginning of the Chapter to Ver. 15. The Parable of the Wedding Supper.

THe order is plain of it self. The Parable setteth forth the Jews despising of the means of grace and evil usage of those that were sent unto them, ver. 5, 6. and for this, their destruction and ruine of their City, and the calling of the Gentiles, &c.