20Seeing this, the disciples were amazed and asked, “How did the fig tree wither all at once?” 21And Jesus answered and said to them, “Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, ‘Be taken up and cast into the sea,’ it will happen. 22“And all things you ask in prayer, believing, you will receive.”

Authority Challenged

      23When He entered the temple, the chief priests and the elders of the people came to Him while He was teaching, and said, “By what authority are You doing these things, and who gave You this authority?” 24Jesus said to them, “I will also ask you one thing, which if you tell Me, I will also tell you by what authority I do these things. 25“The baptism of John was from what source, from heaven or from men?” And they began reasoning among themselves, saying, “If we say, ‘From heaven,’ He will say to us, ‘Then why did you not believe him?’ 26“But if we say, ‘From men,’ we fear the people; for they all regard John as a prophet.” 27And answering Jesus, they said, “We do not know.” He also said to them, “Neither will I tell you by what authority I do these things.

Parable of Two Sons

      28“But what do you think? A man had two sons, and he came to the first and said, ‘Son, go work today in the vineyard.’ 29“And he answered, ‘I will not’; but afterward he regretted it and went. 30“The man came to the second and said the same thing; and he answered, ‘I will, sir’; but he did not go. 31“Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly I say to you that the tax collectors and prostitutes will get into the kingdom of God before you. 32“For John came to you in the way of righteousness and you did not believe him; but the tax collectors and prostitutes did believe him; and you, seeing this, did not even feel remorse afterward so as to believe him.

Parable of the Landowner

      33“Listen to another parable. There was a landowner who PLANTED A VINEYARD AND PUT A WALL AROUND IT AND DUG A WINE PRESS IN IT, AND BUILT A TOWER, and rented it out to vine-growers and went on a journey. 34“When the harvest time approached, he sent his slaves to the vine-growers to receive his produce. 35“The vine-growers took his slaves and beat one, and killed another, and stoned a third. 36“Again he sent another group of slaves larger than the first; and they did the same thing to them. 37“But afterward he sent his son to them, saying, ‘They will respect my son.’ 38“But when the vine-growers saw the son, they said among themselves, ‘This is the heir; come, let us kill him and seize his inheritance.’ 39“They took him, and threw him out of the vineyard and killed him. 40“Therefore when the owner of the vineyard comes, what will he do to those vine-growers?” 41They said to Him, “He will bring those wretches to a wretched end, and will rent out the vineyard to other vine-growers who will pay him the proceeds at the proper seasons.”

      42Jesus said to them, “Did you never read in the Scriptures,
         ‘THE STONE WHICH THE BUILDERS REJECTED,
         THIS BECAME THE CHIEF CORNER stone;
         THIS CAME ABOUT FROM THE LORD,
         AND IT IS MARVELOUS IN OUR EYES’?

43“Therefore I say to you, the kingdom of God will be taken away from you and given to a people, producing the fruit of it. 44“And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust.”

      45When the chief priests and the Pharisees heard His parables, they understood that He was speaking about them. 46When they sought to seize Him, they feared the people, because they considered Him to be a prophet.

Parallel Verses

New American Standard Bible (©1995)
Seeing a lone fig tree by the road, He came to it and found nothing on it except leaves only; and He said to it, "No longer shall there ever be any fruit from you." And at once the fig tree withered.

GOD'S WORD® Translation (©1995)
When he saw a fig tree by the road, he went up to the tree and found nothing on it but leaves. He said to the tree, "May fruit never grow on you again!" At once the fig tree dried up.

King James Bible
And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.

Douay-Rheims Bible
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.

Darby Bible Translation
And seeing one fig-tree in the way, he came to it and found on it nothing but leaves only. And he says to it, Let there be never more fruit of thee for ever. And the fig-tree was immediately dried up.

English Revised Version
And seeing a fig tree by the way side, he came to it, and found nothing thereon, but leaves only; and he saith unto it, Let there be no fruit from thee henceforward for ever. And immediately the fig tree withered away.

Webster's Bible Translation
And when he saw a fig-tree in the way, he came to it, and found nothing on it, but leaves only, and said to it, Let no fruit grow on thee henceforth for ever. And immediately the fig-tree withered.

Weymouth New Testament
and seeing a fig-tree on the road-side He went up to it, but found nothing on it but leaves. "On you," He said, "no fruit shall ever again grow." And immediately the fig-tree withered away.

World English Bible
Seeing a fig tree by the road, he came to it, and found nothing on it but leaves. He said to it, "Let there be no fruit from you forever!" Immediately the fig tree withered away.

Young's Literal Translation
and having seen a certain fig-tree on the way, he came to it, and found nothing in it except leaves only, and he saith to it, 'No more from thee may fruit be -- to the age;' and forthwith the fig-tree withered.

Cross References

Isaiah 5:2 He dug it all around, removed its stones, And planted it with the choicest vine. And He built a tower in the middle of it And also hewed out a wine vat in it; Then He expected it to produce good grapes, But it produced only worthless ones.

Jeremiah 8:13 "I will surely snatch them away," declares the LORD; "There will be no grapes on the vine And no figs on the fig tree, And the leaf will wither; And what I have given them will pass away."'"

Matthew 21:20 Seeing this, the disciples were amazed and asked, "How did the fig tree wither all at once?"

Mark 11:20 As they were passing by in the morning, they saw the fig tree withered from the roots up.

Luke 13:6 And He began telling this parable: "A man had a fig tree which had been planted in his vineyard; and he came looking for fruit on it and did not find any.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 18-22

Observe,

I. Christ returned in the morning to Jerusalem, v. 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 30:22.

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, v. 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, ch. 24:32. The scope of it is the same with the parable of the fig-tree, Lu. 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 (v. 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.

(2.) Christ empowered them by faith to do the like (v. 21, 22); as he said (Jn. 14:12), Greater works than these shall ye do.

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, Zec. 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.

Calvin's Commentary

Matthew 21:10-22

Mark 11:11-24

Luke 19:39-48

10. And when he entered into Jerusalem, the whole city was moved, saying, Who is this? 11. And the multitudes said, This is Jesus the prophet of Nazareth in Galilee. 12. And Jesus entered into the temple of God, and drove out all that sold and bought in the temple, and overturned the tables of the money-changers, and the seats of those who sold doves; 13. And said to them, It is written, My house shall be called a house of prayer; but you have made it a den of robbers. 14. And the blind and lame came to him in the temple, and he cured them. 15. When the chief priests and the scribes saw the wonderful works which he did, and the children crying in the temple, and saying, Hosanna to the Son of David! They were enraged, [1] 16. And said to him, Hearest thou what these say? And Jesus saith to them, Yes; and have you never read, Out of the mouth [2] of infants and sucklings thou hast perfected praise? 17. And, leaving them, he went out of the city into Bethany, and lodged there. 18. And in the morning, returning to the city, he was hungry. 19. And when he saw a fig tree near the road, he came to it, and found nothing on it but leaves only. And he said to it, Let no fruit grow on thee henceforth forever; and immediately the fig tree withered. 20. And when his disciples saw it, they wondered, saying, How quickly is the fig tree withered! 21. And Jesus answering said to them, Verily I say to you, If you have faith, and do not doubt, not only will you do what has taken place in the fig tree, but also, if you shall say to this mountain, Be thou removed, and thrown into the sea, it shall be done. 22. And all things, whatsoever you shall ask in prayer, believing, [3] you shall receive.

11. And the Lord entered [4] into Jerusalem, and into the temple; and when he had looked around on all things, and it was now evening, he went out to Bethany with the twelve. 12. And the next day, when they departed from Bethany, he was hungry. 13. And when he saw at a distance a fig tree having leaves, he came, if perhaps he would find anything on it. [5] And when he came to it, he found nothing but leaves; for it was not the season for figs. 14. And Jesus answering said o the fig tree, Let no man eat fruit from thee henceforth forever. And his disciples heard it. 15. And they come to Jerusalem. And Jesus entered into the temple, and began to drive out those who sold and bought in the temple, and overturned the tables of the money changers, and the seats of those who sold doves; 16. And did not suffer any man to carry a vessel through the temple. 17 And taught, saying to them, Is it not written, My house shall be called by all nations a house of prayer? But you have made it a den of robbers. 18. And the scribes and chief priests heard it, and sought how they would put him to death; for they dreaded him, because the whole multitude admired his doctrine. 19. And when it was evening, he went out of the city. 20. And in the morning, passing by the fig tree, they saw that it was dried up from the root. [6] 21. And Peter, remembering, saith to him, Rabbi, [7] lo, that fig tree which thou cursedst is dried up! 22. And Jesus answering saith to them, Have faith in God. 23. Verily I say to you, Whoever shall say to this mountain, Be thou removed, and thrown into the sea, and shall not doubt in his heart, but shall believe that what he saith shall be, he shall have whatever he saith. 24. Therefore I say to you, Whatever you ask, praying, believe that you will receive it, and you shall have it.

39. And some of the Pharisees out of the multitude said to him, Master, rebuke thy disciples. 40. To whom he said, I say to you, that if these be silent, the stones will cry out. [8] (A little after.) 45. And having entered into the temple, he began to drive out those who sold and bought in it, 46. Saying to them, It is written, My house is a house of prayer; but you have made it a den of robbers. 47. And he taught daily in the temple. And the chief priests, and scribes, and rulers of the people, sought to put him to death, 48. And did not find what to do; for all the people hung upon his lips, while they were hearing him.

There is a difference between Matthew and Mark in their narrative of the withering of the fig tree; for Matthew says that it was on the day after that Christ made a public appearance as King, while Mark appears to throw it back to the following day. [9] But the solution is easy; for they agree in this respect, that Christ, on the day after that he made his solemn entrance into the city, cursed the tree; only Mark states what Matthew had omitted, that the occurrence was observed by the disciples on the following day., So then, though Mark has stated more distinctly the order of time, he makes no contradiction.

He appears to differ more openly both from Matthew and from Luke in the narrative of chastising the traders; [10] for while both of them declare that Christ, as soon as he entered into the city and temple, drove out those who sold and bought, Mark simply says that he looked around on all things, but has thrown back the driving of them out till another day. [11] But I reconcile them in this way, that Mark, not having spoken about the purifying of the temple, afterwards inserts it, though not in its proper place. He relates that, on the first day, Christ came into the temple, and there looked round on all things. [12] Now why did he look so earnestly, except for the purpose of correcting something that was wrong? For, having been formerly accustomed to pay frequent visits to the temple, it was not the novelty of the sight that affected him. Now as Mark ought immediately to have added, that those who sold and bought in the temple were driven out of it, he says that Christ went out of the city; but, having omitted what was worthy of being related, he inserts it afterwards.

But perhaps some will be more inclined to believe that, in this narrative also, Mark observed the order of time, which the other two Evangelists had disregarded; for though they appear to indicate an uninterrupted succession of events, yet as they do not name a particular day, there would be no impropriety in dividing what we find to be connected in their writings. For my own part, however, I prefer the conjecture which I stated first; for it is probable that this demonstration of his power was made by Christ in presence of a large multitude. But any one who will consider how little care the Evangelists bestowed on pointing out dates will not stumble at this diversity in the narrative.

Matthew 21:10. When he entered into Jerusalem. Matthew says that the city was moved, in order to inform us that the transaction did not take place secretly, or by stealth, but in the presence of all the people, and that the priests and scribes were not ignorant of it. Under this despicable aspect of the flesh the majesty of the Spirit was apparent; for how would they have endured that Christ should be conducted into the city, attended by the splendor of royalty, with so great danger to themselves, if they had not been seized with astonishment? The substance of it therefore is, that Christ's entrance was not made in a private manner, and that his enemies abstained from opposing it, not because they treated him with contempt, but rather because they were restrained by secret fear; for God had struck them with such alarm, that they dare not make any attempt. At the same time, the Evangelist glances at the careless indifference of the city, and commends the piety of those who have just reached it; for when the inhabitants, on hearing the noise, inquire, Who is this? it is manifest that they do not belong to the number of Christ's followers.

12. And Jesus entered into the temple. Though Christ frequently ascended into the temple, and though this abuse continually met his eye, twice only did he stretch out his hand to correct it; once, at the commencement of his embassy, [13] and now again, when he was near the end of his course. But though disgraceful and ungodly confusion reigned throughout, and though the temple, with its sacrifices, was devoted to destruction, Christ reckoned it enough to administer twice an open reproof of the profanation of it. Accordingly, when he made himself known as a Teacher and Prophet sent by God, he took upon himself the office of purifying the temple, in order to arouse the Jews, and make them more attentive; and this first narrative is given by John only in the second chapter of his Gospel. But now, towards the end of his course, claiming again for himself the same power, he warns the Jews of the pollutions of the temple, and at the same time points out that a new restoration is at hand.

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The Coming of the King to his Palace
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'All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek, and sitting upon an ass.'--MATT. xxi. 4, 5. Our Lord's entrance into Jerusalem is one of the comparatively few events which are recorded in all the four Gospels. Its singular unlikeness to the rest of His life, and its powerful influence in bringing about the Crucifixion, may account for its prominence in the narratives. It took place probably …
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Hosanna!
Assuredly, this honor paid to our Lord was passing strange; a gleam of sunlight in a day of clouds, a glimpse of summer-tide in a long and dreary winter. He that was, as a rule, "despised and rejected of men", was for the moment surrounded with the acclaim of the crowd. All men saluted him that day with their Hosannas, and the whole city was moved. It was a gala day for the disciples, and a sort of coronation day for their Lord. Why was the scene permitted? What was its meaning? The marvel is, that …
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Hugh Binning—The Works of the Rev. Hugh Binning

Prophecy.
PROPHECY. Isaiah iii. 13; liii. "Behold, my servant shall deal prudently; he shall be exalted and extolled, and be very high. As many were astonished at thee; his visage was so marred more than any man, and his form more than the sons of men: so shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider. Who hath believed our report? and to whom is the arm of the Lord revealed? …
William Paley—Evidences of Christianity

How to Work for God with Success.
Son, go work to-day in my vineyard.--MATT. xxi. 28. Compel them to come in, that my house may be filled.--LUKE xiv. 23. I am to speak of some needful qualifications for successful labor; and I say:-- First, that there are certain laws which govern success in the kingdom of grace as well as in the kingdom of nature, and you must study these laws, and adapt yourself to them. It would be in vain for the husbandman to scatter his seed over the unbroken ground or on pre-occupied soil. You must plough …
Catherine Booth—Godliness

Synopsis. --A Clearer Conception of Miracle Approached. --Works of Jesus once Reputed Miraculous not So Reputed Now
IV SYNOPSIS.--A clearer conception of miracle approached.--Works of Jesus once reputed miraculous not so reputed now, since not now transcending, as once, the existing range of knowledge and power.--This transfer of the miraculous to the natural likely to continue.--No hard and fast line between the miraculous and the non-miraculous.--Miracle a provisional word, its application narrowing in the enlarging mastery of the secrets of nature and life. At this point it seems possible to approach a clearer …
James Morris Whiton—Miracles and Supernatural Religion

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the …
J. W. McGarvey—The Four-Fold Gospel

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our …
J. W. McGarvey—The Four-Fold Gospel

Finding the Fig-Tree Withered.
(Road from Bethany to Jerusalem, Tuesday, April 4, a.d. 30.) ^A Matt. XXI. 20-22; ^B Mark XI. 19-25; ^C Luke XXI. 37, 38. ^c 37 And every day he was teaching in the temple [he was there Sunday, Monday and Tuesday, but he seems to have spent Wednesday and Thursday in Bethany]; and every night { ^b evening} he went forth out out of the city. ^c and lodged in the mount that is called Olivet. [As Bethany was on the Mount of Olives, this statement leaves us free to suppose that he spent his nights there, …
J. W. McGarvey—The Four-Fold Gospel

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision A. Introduction ^A Matt. XXI. 23-27; ^B Mark XI. 27-33; ^C Luke XX. 1-8. ^c 1 And it came to pass, on one of the days, ^b they [Jesus and the disciples] come again to Jerusalem: ^a 23 And when he was come into the temple, ^b and as he was walking in the temple [The large outer court of the temple, known as the court of the Gentiles, was thronged during the feasts, and was no doubt the part selected by Jesus and his apostles when …
J. W. McGarvey—The Four-Fold Gospel

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision C. Parable of the Wicked Husbandmen. ^A Matt. XXI. 33-46; ^B Mark XII. 1-12; ^C Luke XX. 9-19. ^b 1 And he began to speak unto them ^c the people [not the rulers] ^b in parables. { ^c this parable:} ^a 33 Hear another parable: There was a man that was a householder [this party represents God], who planted a vineyard [this represents the Hebrew nationality], and set a hedge about it, and digged a ^b pit for the ^a winepress in it …
J. W. McGarvey—The Four-Fold Gospel

The First Day in Passion-Week - Palm-Sunday - the Royal Entry into Jerusalem
At length the time of the end had come. Jesus was about to make Entry into Jerusalem as King: King of the Jews, as Heir of David's royal line, with all of symbolic, typic, and prophetic import attaching to it. Yet not as Israel after the flesh expected its Messiah was the Son of David to make triumphal entrance, but as deeply and significantly expressive of His Mission and Work, and as of old the rapt seer had beheld afar off the outlined picture of the Messiah-King: not in the proud triumph of war-conquests, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Second Day in Passion-Week - the Barren Fig-Tree - the Cleansing of the Temple - the Hosanna of the Children
How the King of Israel spent the night after the triumphal Entry into His City and Temple, we may venture reverently to infer. His royal banquet would be fellowship with the disciples. We know how often His nights had been spent in lonely prayer, [5077] and surely it is not too bold to associate such thoughts with the first night in Passion week. Thus, also, we can most readily account for that exhaustion and faintness of hunger, which next morning made Him seek fruit on the fig-tree on His way to …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Third Day in Passion-Week - the Events of that Day - the Question of Christ's Authority - the Question of Tribute to Cæsar - The
THE record of this third day is so crowded, the actors introduced on the scene are so many, the occurrences so varied, and the transitions so rapid, that it is even more than usually difficult to arrange all in chronological order. Nor need we wonder at this, when we remember that this was, so to speak, Christ's last working-day - the last, of His public Mission to Israel, so far as its active part was concerned; the last day in the Temple; the last, of teaching and warning to Pharisees and Sadducees; …
Alfred Edersheim—The Life and Times of Jesus the Messiah