The Day of Authority

Matthew 21:12-22

GOLDEN TEXT: “Mine house shall be called an house of prayer for all people.”—Isaiah 56:7

THE events related in today’s lesson followed closely the Master’s triumphal entry into Jerusalem when He was acclaimed King. Following this acclamation of the people Jesus went to the temple, drove out the money-changers, taught and healed the people, and was given a royal greeting by the children, who shouted, “Hosanna to the Son of David.” The next day He cursed the barren fig. tree causing it to wither and die. Thus we see the Master fittingly exercising the kingly authority which was His from the time of His royal entrance into Jerusalem.

But Jesus exercised His kingly authority in Israel for a very short time, and during this short time it was demonstrated mostly in condemnation of the nation which, as a whole, had rejected Him. It was during these few days of the Master’s Kingship in Israel that He pronounced the sentence, “Your house is left unto you desolate.” It was during this same time also that He told the disciples that the temple was to be destroyed—that there would not be one stone left upon another.

Natural Israel, as a nation, was in line for the chief place in God’s Messianic Kingdom arrangement, but when the Messiah came to them, “His own received Him not.” A few, as individuals, received Jesus, but the nation, through their representatives, the scribes and Pharisees, rejected Him, hence the Kingdom was wrested from them and given to a “nation bringing forth the fruits thereof.” (Matt. 21:43) This new nation to which the Kingdom privileges were given is mentioned in I Peter 2:9, as the “holy nation,” the “peculiar people,” of this Gospel age.

While natural Israel did not obtain “that which he seeketh for” (Rom. 11:7,8), it was fitting that their King should present Himself to the nation even though His authority was exercised mostly in decrees of condemnation. God’s dealings with natural Israel throughout the entire Jewish age were typical, and their casting off at the end of the age by the true Messiah and King whom they rejected was a further type of events in the divine plan future from that time.

The nation of Israel comprised all the professed people of God during the Jewish age, and as such furnish an illustration of the professed people of God during the Gospel age. The great majority of natural Israel were God’s people in name only—not “Israelites indeed.” During this age we have had a merely nominal church, made up mostly of those who have been Christians in name only. But as there were some true people of God during the Jewish age, there have, likewise, been true followers of the Master during this age.

It was at the end of the Jewish age when a sharp distinction was drawn between the nominal and the true. The nominal Israelites rejected Jesus, but the “Israelites indeed” accepted Him. The work of separating the two classes was called a “harvest,” and after the “wheat” had been separated from the “chaff,” the latter was subjected to the “burning” represented in the great time of national trouble that came to a precipitant end in A.D. 70, their official rejection by the Messiah having previously occurred.

The true and the nominal Christians of the Gospel age are spoken of by Jesus as “wheat” and “tares.” He said that both should grow together until the “harvest,” and the “harvest is the end of the age.” In the end of the age, Jesus presents Himself to both classes even as He did at His First Advent. Now, as then, nominal Christendom rejects Him, but individuals accept Him, and are given an opportunity to share with Him in His Kingdom soon to become manifest to all nations.

While the Messianic Kingdom is not yet functioning for the restoration and blessing of the people, yet Jesus in antitype of what occurred following His triumphal entry into Jerusalem nineteen centuries ago, has already rejected nominal Christendom, and as a result we can now see this counterfeit kingdom being destroyed. Meanwhile, consecrated individuals are rejoicing in the presence of the King, and are looking forward to the near fruition of their hopes of living and reigning with Him.

The cursing of the barren fig tree was also significant. Jesus had come to the Jewish nation but had not found the fruit that should have been there. It was this that led to their rejection. It was like the cursing and subsequent withering of the barren fig tree. But, thank God, the symbolic fig tree, which is the Jewish nation, is not to remain withered forever.

Jesus, in outlining the signs of His second presence, mentioned the budding fig tree as one of them. (Matt. 24:32,33) Israel’s “buds” of favor have been gradually manifesting themselves now for many years; and while they still have to face “Jacob’s trouble,” yet the experiences through which this people have been passing in our lifetime constitute irrefutable evidence that we are living in the end of the age and the time of the Master’s second presence.

The practical application of today’s lesson is also valuable. The temple of God is no place for money-changers. We should not exploit the worship and service of God for material gain. Our relationship to God and our association with God’s people should be wholly free from the motive of temporal advantage. The typical temple was a place to offer sacrifice, not to seek wealth. Just so our worship of God should be expressed in sacrifice to Him and on behalf of His people. Only those who imbibe this spirit, and are controlled by it, may hope to reign with Christ.

The Golden Text is a beautiful one, showing that ultimately the distinction between Jew and Gentile will cease and that “all people” shall worship together in the one “house of prayer.” This, of course, will not be a literal house. Jesus, explained that the time was coming when literal temples and particular geographical locations would lose their significance as centers of worship; and that God desires the people to worship Him in “spirit and in truth.” This can be done anywhere. As a result of the “pure language” that will be turned to the people in all lands during the Kingdom period, they will finally call upon the name of the Lord to serve Him with “one consent.”—Zeph. 3:9

QUESTIONS:

What typical lessons may be drawn from the incidents recorded in today’s lesson?

What practical lesson is taught by the act of driving the money-changers out of the temple?

Is the “house of prayer” mentioned in the Golden Text a literal building?

When will all people serve the Lord with “one consent”?

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