Saturday, April 16, 2016

Adam, Eve and Noah vs Modern Genetics


Human mtDNA Migrations
The evolutionary map of world migrations is startlingly close to the biblical account of a single dispersal of people from Babel. The evolutionary “Out of Africa” theory tells us there was a single dispersal of people, centered near and travelling through the Middle East, with three main mitochondrial lineages, with people traveling in small groups into previously uninhabited territory, and that all of this occurred in the recent past. Every item in that list is something directly predicted by the Tower of Babel account in the Bible. (Image www.mitomap.org).
It comes as a surprise to most people to hear that there is abundant evidence that the entire human race came from two people just a few thousand years ago (Adam and Eve), that there was a serious population crash (bottleneck) in the recent past (at the time of the Flood), and that there was a single dispersal of people across the world after that (the Tower of Babel).1 It surprises them even more to learn that much of this evidence comes from evolutionary scientists. In fact, an abundant testimony to biblical history has been uncovered by modern geneticists. It is there for anyone to see, if they know where to look!

For our purposes, the most important places to look are in the Y chromosome (which is only found in males and which is passed on directly from father to son) and in the mitochondrial DNA (a small loop of DNA that we nearly always inherit from our mothers only; males do not pass it on to their children). These two pieces of DNA record some startling facts about our past.

Over the last decade, a vast amount of information has been collected that allows us to answer questions that we could not even consider earlier. The tools of modern genetics allow us to specifically ask questions about history, for our genes carry a record that reflects where we came from and how we got to where we are. The tools at our disposal are powerful.

Creation and genetics

There are two brief passages in the Creation account we can use to draw some conclusions about human genetic history. Please note that we cannot use these verses for land animals (because we do not know how many of each kind were initially created) or any of the swimming critters (“with which the waters abounded”—Gen 1:21). These statements apply to people only:

“And the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being.” Gen 2:7

“And the Lord God caused a deep sleep to fall on Adam, and he slept; and he took one of his ribs, and closed up the flesh in its place. Then the rib which the Lord God had taken from the man he made into a woman, and He brought her to the man.” Gen 2:21–22

These simple statements have profound implications. They put a limit on the amount of diversity we should find in people living today. The Bible clearly says the human race started out with two people only. But how different were these two people? There is an intriguing possibility that Eve was a clone of Adam. The science of cloning involves taking DNA from an organism and using it to manufacture an almost perfect copy of the original. Here, God is taking a piece of flesh, with cells, organelles, and, importantly, Adam’s DNA, and using it to manufacture a woman. Of course, she could not be a perfect clone, because she was a girl! But what if God had taken Adam’s genome and used it to manufacture Eve? All he would have had to do was to leave out Adam’s Y chromosome and double his X chromosome and, voilá, instant woman!

I do not know if Eve was genetically identical to Adam. The only reason I bring this up is because we have two possibilities in our biblical model of human genetic history: one original genome or two. Either result is still vastly different from the most popular evolutionary models,2 but we need to discuss the range of possibilities that the Bible allows.

Your genome is like an encyclopedia (almost literally). And, like an encyclopedia, the genome is broken down into volumes, called chromosomes, but you have two copies of each volume (with the exception of the X and Y chromosomes; women have two Xs but men have one X and one Y). Imagine comparing two duplicate volumes side by side and finding that one word in a particular sentence is spelled differently in each volume (perhaps “color” vs “colour”). Can you see that if Eve was a clone of Adam, there would have been, at most, two possible variants at any point in the genome? If Eve was not a clone, however, there would have been, at most, four possible variants at any point in the genome (because each of the original chromosomes came in four copies). This still allows for a lot of diversity overall, but it restricts the variation at any one spot to 2, 3, or 4 original readings.

Does this fit the evidence? Absolutely! Most variable places in the genome come in two versions and these versions are spread out across the world. There are some highly variable places that seem to contradict this, but most of these are due to mutations that occurred in the different subpopulations after Babel.

There are indications, however, that Eve may not have been a clone. The ABO blood group is a textbook example of a gene with more than two versions.3 There are three main versions of the blood type gene (A, B, and O). However, many, but not all, people with type O blood carry something that looks very much like a mutant A (the mutation prevents the manufacturing of the type A trait on the outside of cells). So here is a gene with more than two versions, but one of the main versions is clearly a mutation. This is true for many other genes, although, as usual, there are exceptions. The important take home point is that essentially all of the genetic variation among people today could have been carried within two people, if you discount mutations that occurred after our dispersion across the globe. This is a surprise to many.

The Flood and genetics
Like in the Creation story, there are only a few verses in the Flood account that help us with our model. But as seen before, these verses are profound.

Like in the Creation story, there are only a few verses in the Flood account that help us with our model. But as seen before, these verses are profound. About 10 generations after Creation, a severe, short bottleneck occurred in the human population. From untold numbers of people, the entire world population was reduced to eight souls with only three reproducing couples.

“So Noah, with his sons, his wife, and his sons’ wives, went into the ark because of the waters of the flood.” Gen 7:7

“Now the sons of Noah who went out of the ark were Shem, Ham, and Japheth… These three were the sons of Noah, and from these the whole earth was populated.” Gen 9:18–19

We can draw many important deductions from these statements. For instance, based on Genesis 7 and 9, how many Y chromosomes were on the Ark? The answer: one. Yes, there were four men, but Noah gave his Y chromosome to each of his sons. Unless there was a mutation (entirely possible), each of the sons carried the exact same Y chromosome. We do not know how much mutation occurred prior to the flood. With the long life spans of the antediluvian patriarchs, it may be reasonable to assume little mutation had taken place, but all of Creation, including the human genome, had been cursed, so it may not be wise to conclude that there was no mutation prior to the Flood. The amount of mutation may be a moot point, however, for, if it occurred, the Flood should have wiped out most traces of it (all of it in the case of the Y chromosome).

How many mitochondrial DNA lineages were on the Ark? The answer: three. Yes, there were four women, but the Bible does not record Noah’s wife as having any children after the Flood (in this case, girl children). And notice the claim in Gen 9:19, “These three were the sons of Noah, and from these the whole earth was populated.” This is a strong indication that Noah’s wife did not contribute anything else to the world’s population. With no prohibition against sibling marriage, yet,4 one or more of the daughters-in-law may have been her daughter, but this does not change the fact that, at first glance, we expect a maximum of three mitochondrial lineages in the current world population. There is a chance that there will be less, if there was very little mutation before the Flood or if several of the daughters-in-law were closely related. At most, we do not expect more than four.

How many X chromosome lineages were on the Ark? That depends. If you count it all up, you get eight. If, by chance, Noah’s wife passed on the same X chromosome to each of her three sons (25% probability), then there were seven. If Noah had a daughter after the Flood (not expected, but possible), there could be as many as nine X chromosome lineages. Either way, this is a considerable amount of genetic material. And since X chromosomes recombine (in females), we are potentially looking at a huge amount of genetic diversity within the X chromosomes of the world.

Does this fit the evidence? Absolutely! It turns out that Y chromosomes are similar worldwide. According to the evolutionists, no “ancient” (i.e., highly mutated or highly divergent) Y chromosomes have been found.5 This serves as a bit of a puzzle to the evolutionist, and they have had to resort to calling for a higher “reproductive variance” among men than women, high rates of “gene conversion” in the Y chromosome, or perhaps a “selective sweep” that wiped out the other male lines.6 For the biblical model, it is a beautiful correlation and we can take it as is.

The evidence from mitochondrial DNA fits our model just as neatly as the Y chromosome data. As it turns out, there are three main mitochondrial DNA lineages found across the world. The evolutionists have labeled these lines “M”, “N”, and “R”, so we’ll refer to them by the same names. They would not say these came off the Ark. They claim they were derived from older lines found in Africa, but this is based on a suite of assumptions (I discussed these in detail in a recent article in the Journal of Creation7). It also turns out that M, N, and R differ by only a few mutations. This gives us some indication of the amount of mutation that occurred in the generations prior to the Flood.

Let’s assume ten female generations from Eve to the ladies on the Ark. M and N are separated by about 8 mutations (a small fraction of the 16,500 letters in the mitochondrial genome). R is only 1 mutation away from N. This is an indication of the mutational load that occurred before the Flood. Given the assumption that mutations occur at equal rates in all lines, about four mutations separate M and N each from Eve (maybe four mutations in each line in ten generations). But what about R? It is very similar to N. Were N and R sisters, or perhaps more closely related to each other than they were to M? We’ll never know, but it sure is fascinating to think about.

One more line of evidence crops up in the amount of genetic diversity that has been found within people worldwide. Essentially, much less has been found than most (i.e., evolutionists!) predicted. The general lack of diversity among people is the reason the Out of Africa model has humanity going through a disastrous, near-extinction bottleneck with only about 10,000 (and perhaps as few as 1,000)8 people surviving. However, the reason for this lack of diversity is twofold. First, the human race started out with only two people. Second, the human race is not that old and has not accumulated a lot of mutations, despite the high mutation rate. Third, there actually was a bottleneck event, Noah’s Flood!

The Tower of Babel and genetics
The Tower of Babel has been a favorite bedtime story for generations. But is it more than a fairy tale? Could it be possible that there is evidence to back up this tale of rebellion and judgment? Like the Creation and Flood accounts, there are only a couple of verses that apply to our model of genetics. But, like the others, these verses are as profound as they are simple.

“Now the whole earth had one language and one speech.” Gen 11:1

“And they said, ‘Come, let us build ourselves a city, and a tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth.’” Gen 11:4

It sounds like they were in a homogenous culture, but what do people in that situation do? Would you expect them to mix freely? Were language or cultural barriers present that would have prevented the sons of Shem from marrying the daughters of Japheth? Would the daughters of Ham be expected to marry freely with the sons of any of the three men? Note in Gen 11:4 that they knew about the potential for spreading out and getting separated from one another and intentionally did the opposite! However, this was against the express command of God, who had ordered them to spread out (to populate the earth). So, He took matters into His own hands.

“’Come, let Us go down and confuse their language, that they may not understand one another’s speech.’ So the Lord scattered them abroad from there over the face of all the earth, and they ceased building the city.” Gen 11:7–8

There are tremendous implications that come from the Babel account. First it explains the amazing cultural connectivity of ancient peoples—like pyramid building, common flood legends, and ancient, non-Christian genealogies that link people back to biblical figures (e.g., many of the royal houses of pagan northern Europe go back to Japheth, the son of Noah9).

The dramatic rise in world population over the past several decades is a well known fact. From a biblical perspective, the current human population easily fits into the standard model of population growth using very conservative parameters.10 In fact, starting with 6 people and doubling the population every 150 years more than accounts for the current human population (a growth rate of less than 0.5% per year!). Population size would have increased quickly given the rate at which the post-Flood population reestablished agriculture, animal husbandry, industry and civilization. So we must ask the question, “Why are there so few people in the world today?” The answer is that the world is young and we have not been here many thousands of years.

When did the dispersion occur? Our best clue about the timing of the event comes from Genesis 10:25. In referencing the 5th generation descendent of Shem, a man named Peleg, it says, “in his days the earth was divided.” To what is this referring? Many people believe this is referring to a division of the landmasses (plate tectonics). This may be true, but it would require a huge amount of geologic activity after the Flood, and this would have occurred in historical times with no record of the events. The interpretation I favor is that this passage is referring to the division of people at Babel. Just a few verses after the Peleg reference, the section is summed up with another reference to the division at Babel. This fits both the context and the science. In context, Peleg was closely associated with Babel.

How large was the population at the time? We would expect rapid population growth, but we cannot know exactly. There are 16 named sons born to the three brothers, Shem, Ham and Japheth. If we assume about the same number of daughters, Noah had on the order of 30 grandchildren. At that rate of growth, there would have been about 150 children in Salah’s generation, about 750 in Eber’s generation, and about 3,750 in Peleg’s generation. Of course, these generations overlap, etc., so let’s say there were between 1,000 and 10,000 people alive at the time of Babel. This fits nicely with the available data. It is a high rate of growth, but wars and disease had yet to start taking their toll.

There is one more verse in this section that we need to discuss:

“These were the families of the sons of Noah, according to their generations, in their nations; and from these the nations were divided on the earth after the flood.” Gen 10:32

At Babel, God did not separate the nations according to language. He used language to separate them according to paternal (male) ancestry! This has monumental significance and is the key to understanding human genetic history.

Do you see the implication in this simple verse? At Babel, God did not separate the nations according to language. He used language to separate them according to paternal (male) ancestry! This has monumental significance and is the key to understanding human genetic history. Paternal sorting would lead to specific Y chromosome lineages in different geographical locations. Since males and females from the three main families should have been freely intermixing prior to this, it also leads to a mixing of the mitochondrial lines. It is as if God put all the people into a giant spreadsheet and hit a button called “Sort According to Father.” He then took that list and used it to divide up and separate the nations.

We already saw that Y chromosomes have little variation among them. We now add the fact that this little bit of variation is almost always geographically specific. That is, after the nations were separated according to Y chromosome, mutations occurred in the various lines. Since the lines were sent to specific geographical areas, the mutations are geographically specific. The current distribution of Y chromosome lines is a tremendous confirmation of the biblical model.

Mitochondrial DNA (mtDNA) adds another confirmation. We have already learned that there are three main lineages of mtDNA. We now add the fact that these three lineages are more or less randomly distributed across the world. Also, the various mutations within each of the three main families of mtDNA are geographically specific as well.11 In other words, as the three mixed mitochondrial lines were carried along with the Y chromosome dispersal, each line in each area began to pick up new mutations, just like we would predict.

After the Flood
The last remaining significant reference in the Bible that will help us build our model of human genetic history is called The Table of Nations. It is found in Genesis chapters 9 and 10. The Table of Nations is a record of the post-Babel tribes, who they descended from, and where they went. If the Bible is an accurate source of history, one might expect to be able to find a significant amount of evidence for the Table of Nations in genetic data. The truth is not that simple, however, and it is important to keep several things in mind. First, the account was written by a person in the Middle East and from a Middle Eastern perspective. It is incomplete in that there are huge sections of the world that are not discussed (sub-Saharan Africa, Northern Europe, Most of Asia, Australia, the Americas, and Oceania). It also reflects a snapshot in time. It was written after the dispersion began, but not necessarily before the dispersion was complete. Indeed, much has changed in the intervening years. People groups have migrated, cultures have gone extinct, languages have changed, separate cultures have merged, etc. The history of man has been full of ebb and flow as people mixed or fought, resisted invasion or were conquered. The history of man since Babel is very complicated. Modern genetics can answer some of the big questions, but answers to many of the smaller details may elude us forever.

This is an important topic for the creation model. The world does not look at the Bible in a favorable light. In fact, it disparages it, sometimes with open hostility. Attacks are often centered on the claim that the Bible is not reliable on historical grounds, and if the history of the Bible is inaccurate, what about the theology? Think about what Jesus told Nicodemus in John 3:12, “If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?” Many people today see no history in the Bible; therefore, the spiritual implications are meaningless to them. What would happen for evangelism if the history of the Bible turns out to be true after all?

Notes and References
See Nelson, J.W., Genetics and Biblical demographic events, Journal of Creation [formerly TJ] 17(1):21–23, 2003; http://creation.com/genetics-and-biblical-demographic-events Return to text.
The most common version of the Out of Africa Theory has people living in Africa (as Homo erectus) for about a million years. Several tens of thousands of years ago (the data varies from author to author), a sudden bottleneck event reduced the population to 10,000 people or less. Modern humans came out of this bottleneck, our population grew and diversified a little, and then we left Africa and colonized the rest of the world. Return to text.
Criswell D., ABO Blood and Human Origins, Acts & Facts 37(2):10, 2008; <www.icr.org/article/3647>; as well as Sarfati, J., Blood types and their origin (Countering the Critics), Journal of Creation (then called CEN Technical Journal) 11(1):31–32, 1997. Return to text.
Prohibitions against marrying close relatives were first given in Lev. 18 and 20, about 2,500 years after Creation. Indeed, Abraham, Isaac and Jacob each married close relatives from their own family. Return to text.
Jobling, M.A., Tyler-Smith, C., The human Y chromosome: an evolutionary marker comes of age, Nature Reviews 4:598–612, 2003. Return to text.
Garrigan, D. and Hammer, M.F., Reconstructing human origins in the genomic era, Nature Reviews 7:669–680, 2006. Return to text.
Carter, R.W., The Neutral Model of evolution and recent African origins, Journal of Creation 23(1):70–77, 2009. Return to text.
Harpending, H.C., et al., The genetic structure of ancient populations, Current Anthropology 34:483, 1993. Return to text.
A five part series on this subject was printed in the Journal of Creation (then called CEN Technical Journal) in the early 1990s. See Cooper, W.R., The early history of man: Part 1. The table of nations. CEN Tech J 4:67–92, 1990. Return to text.
Batten, D., Where are all the people? Creation 23(3):52–55, 2001; creation.com/where-are-all-the-people. You can do your own simulation in a spreadsheet program using the formula N = Noekt, where No = the starting population size (6), k = growth rate per year (experiment with different rates and see what happens), and t = time (in years). Return to text.
Torroni, A., et al., Harvesting the fruit of the human mtDNA tree, TRENDS in Genetics 22(6):339–345, 2006. Return to text.

Related Articles
Is ‘mitochondrial Eve’ consistent with the biblical Eve?
Could Adam and Eve have given rise to all the ‘races’?
The Non-Mythical Adam and Eve!
Genetics: no friend of evolution
The genetics of skin colour in people—something fishy?
Professor of genetics says 'No!' to evolution
Genetics and God’s natural selection
Genetics and Biblical demographic events
Corals, genes and creation
Is there enough time in the Bible to account for all the human genetic diversity?
Inbreeding and the origin of races
Human genome decay and the origin of life




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Wednesday, April 13, 2016

Matthew Chapter 21



Jesus Comes to Jerusalem as King
1 As they approached Jerusalem and came
to Bethphage on the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me.3If anyone says anything to you, tell him that the Lord needs them, and he will send them right away.”

1. Why didn’t Jesus ride in on a horse?
Ye shall find an ass tied, etc. In Judea there were few horses, and those were chiefly used in war. Men seldom employed them in common life, and in ordinary journeys. The ass, the mule, and the camel, are still most used in eastern countries. To ride on a horse was sometimes an emblem of war; on a mule and an ass the emblem of peace. Kings and princes commonly rode on them in times of peace; and it is mentioned as a mark of rank and dignity to ride in that manner, Judges 10:4,12:14,1 Samuel 25:20.So Solomon, when he was inaugurated as king, rode on a mule, 1 Kings 1:33. Riding in this manner, then, denoted neither poverty nor degradation, but was the appropriate way in which a king should ride, and in which, therefore, the King of Zion should enter into his capital-the city of Jerusalem.  BN

4 This took place to fulfill what was spoken through the prophet: 5 “Say to the Daughter of Zion, ‘See, your king comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey.’ “


2. Did Jesus ride on the donkey because he knew about this prophetic scripture from Zechariah or did God give Zechariah a glimpse of the future, and he knew what the Messiah would do?
Fulfillment of Zech 9:9  Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey. was the motivation for this act, although the disciples were unaware of it before the Resurrection His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him. Jews generally regarded the passage as Messianic —WBC
In our day it would be like riding into town in a Rolls Royce. The donkey was the animal of peace while the horse was the animal of war. When Jesus came into Jerusalem riding on this little animal of peace, He was offering Himself as King. In spite of the fact that He was doing that, the prophet says that He was humble. That is very important to see. JVM

6 The disciples went and did as Jesus had instructed them. 7 They brought the donkey and the colt, placed their cloaks on them, and Jesus sat on them. 8 A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road.9 The crowds that went ahead of him and those that followed shouted, “Hosanna to the Son of David!” “Blessed is he who comes in the name of the Lord!” “Hosanna in the highest!”10 When Jesus entered Jerusalem, the whole city was stirred and asked, “Who is this?” 11 The crowds answered, “This is Jesus, the prophet from Nazareth in Galilee.”

3. What is this Hosanna thing and the significance of this
event?
G5614 ὡσαννάhosanna (ho-san-nah’) heb.1. “oh save!”, an exclamation of adoration
The word “hosanna” means “save now,” or “save, I beseech thee.” It is a Syriac word, and was a form of acclamation used among the Jews. It was probably used in the celebration of their great festivals. During those festivals they sang Ps. 115; Ps. 116; Psa 117:1-2; Ps. 118. In the chanting or singing of those psalms, the Jewish writers inform us that the people responded frequently“hallelujah, or hosanna.” Their use of it on this occasion was a joyful acclamation Psa 118:25-26., and an invocation of a divine blessing by the “Messiah.”
Blessed be he … – That is, blessed be the“Messiah This passage is taken from To come “in the name of the Lord” here means to come “by the authority” of the Lord, or to come “commissioned” by him to reveal his will. The Jews had commonly applied this to the Messiah.BN
Cloaks on the road symbolized the crowd’s submission to Jesus as king(cf. 2 Kings 9:13). Branches(palms)symbolized Jewish nationalism and victory( John 12:13). They were connected with prominent Jewish victories (e.g.,1 Macc. 13:51) and with the Festival of Tabernacles; palm motifs were common on both Jewish coinage and synagogue decoration. ESV
Jesus probably entered Jerusalem through the sheep gate. This gate pierced the eastern city wall to the north of the temple enclosure. Worshippers brought sheep into the city through this gate for sacrificing because it was the closest gate to the temple. It was fitting that the Lamb of God should enter Jerusalem through this gate. Jesus’ entrance into Jerusalem became the popular topic of conversation. The residents wondered who He really was. Most people who knew about Him described Him as a prophet from Nazareth whose arena of ministry had been mainly in the area of Galilee.
Matthew stated that Jesus’ entry stirred up the whole city. At this time a Herodian king no longer ruled Judea. Rome ruled it directly through a prefect. The arrival of a Jewish king, from Galilee of all places, would, therefore, have caused great concern among Jerusalem’s residents. How would the Romans react?
“The significance of the triumphal entry is tremendous in this Gospel. To Matthew it is the final and official presentation of Jesus to Israel as its Messiah. This is evident for several reasons.
1.  The manner in which Christ acts throughout this whole course of events. He deliberately makes very careful preparations to fulfill every detail of the prophecy of Zechariah 9:9.In addition He planned His movements with understanding of their significance. . . .

2. “A second indication of the fact that Jesus presented Himself to Israel is seen in that the people recognized it as such. . . .
3. “A third proof that the Lord presented Himself as the King of Israel is seen in the parables which the Messiah gives following this event. . . .
4. “A fourth indication . . . is the time in which it occurred. Sir Robert Anderson has shown that the entry of Christ into Jerusalem occurred on the very day that the sixty-ninth week of Daniel’s prophecy had run out. This is the exact time in which the Messiah was to come (Daniel 9:25). CN




Exactly 173,880 days after the commandment to restore and build Jerusalem was given by Artaxerxes Longimanus on March 14, 445 B.C. (The emphasis in the verse on “the street” and “the wall” was to avoid confusion with other earlier mandates confined to rebuilding the Temple.) http://www.khouse.org/articles/2004/552/
Jesus at the Temple
12 Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves. 13 “It is written,” he said to them, “‘My house will be called a house of prayer,’ but you are making it ‘a den of robbers.’”

4.  Did Jesus go directly into the temple and after His Triumphal Entry and cleanse the temple?
11 And he entered Jerusalem and went into the temple. And when he had looked around at everything, as it was already late, he went out to Bethany with the twelve. 12 On the following day, when they came from Bethany, he was hungry. 13 And seeing in the distance a fig tree in leaf, he went to see if he could find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 14 And he said to it, “May no one ever eat fruit from you again.” And his disciples heard it. 15 And they came to Jerusalem. And he entered the temple and began to drive out those who sold and those who bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. 16 And he would not allow anyone to carry anything through the temple. 17 And he was teaching them and saying to them,“Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.” 18 And the chief priests and the scribes heard it and were seeking a way to destroy him, for they feared him, because all the crowd was astonished at his teaching. 19 And when evening came they2 went out of the city. Mark 11:11-15
And Jesus went into the temple of God, etc. From Mark 11:11-15, it is probable that this cleansing of the temple did not take place on the day that he entered Jerusalem in triumph, but on the day following. He came and looked round upon all things, Mark says, and went out to Bethany with the twelve. On the day following, returning from Bethany, he saw the fig-tree. Entering into the temple, he purified it on that day; or, perhaps, he finished the work of purifying it on that day, which he commenced the day before. Matthew has mentioned the purifying of the temple, which was performed probably on two successive days; or has stated the fact, without being particular as to the order of events. Mark has stated them more particularly, and has dividedwhat Matthew mentions together. —BN
This was the day following the Triumphal Entry (Mk 11:11, 12). Matthew records events here without the time.WBN
And Jesus entered the temple might seem to suggest that this cleansing of the temple took place immediately after Christ’s entry into Jerusalem on Sunday (vv. 1–11), but Mark clearly places the incident on Monday morning (Mark 11:12–19). At times Matthew condenses some of the narrative of Jesus’ activities during Holy Week and arranges it topically, which is the case here. Once Matthew tells readers that Jesus entered Jerusalem(Matt. 21:1–11), he recounts what else Jesus did in Jerusalem (vv. 12–17) without specifying that it was the next day

5. Is this the same temple cleansing that John spoke about in John 2?
13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 14 In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there.15 And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. 16 And he told those who sold the pigeons, “Take these things away; do not make my Father’s house a house of trade.” 17 His disciples remembered that it was written, “Zeal for your house will consume me.” 18 So the Jews said to him, “What sign do you show us for doing these things?” 19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20 The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?” 21 But he was speaking about the temple of his body. 22 When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken. John 2:13-22
This clearing of the temple must not be confounded with that mentioned in John 2:13-18, for the details are quite different, and the latter occurred during the first visit of Jesus to Jerusalem, while the one in our text occurred during his last visit. It is useless to conjecture what would have been the consequences on either of these occasions, had the traders refused to move at his bidding, for he knew before he began his demonstration against them that they would move. He is now in his Father’s house, where his authority is most appropriately exercised, and where even Cæsar could not assume to be his rival. CMM
A similar cleansing of the Temple is recorded at the beginning of Jesus’ ministry(Jn 2:13-22), but there is no reason to doubt that there were two such instances. Jesus often repeated his words and deeds. These evil men soon reverted to their wicked ways, for the financial inducements were most attractive. —WBC
While the initial action is similar, Jesus’statement (Matt. 21:13) and the challenge from the Jewish leaders (vv. 15–16) are entirely different from what John records. In addition, John places the event so early in his Gospel that it would be difficult to think he wanted readers to take it as anything but an event that happened early in Jesus’ ministry. Thus Jesus cleansed the temple at the beginning as a warning, and at the end of his ministry as a statement of judgment on the leadership of Israel. ESV
14 The blind and the lame came to him at the temple, and he healed them. 15 But when the chief priests and the teachers of the law saw the wonderful things he did and the children shouting in the temple courts, “Hosanna to the Son of David,” they were indignant. 16 “Do you hear what these children are saying?”they asked him. “Yes,” replied Jesus, “have you never read, “‘From the lips of children and infants you, Lord, have called forth your praise?” 17And he left them and went out of the city to Bethany, where he spent the night.

6. Why were the chief priest and teachers of the law indignant, shouldn’t they have been happy to see the blind and lame healed.
 The popular response to Jesus’ actions aggravated the chief priests and teachers of the law further. The wonderful things that Jesus was doing had messianic implications, and the people realized this.
Jesus introduced the Psalm 8:2 quotation with a rebuke
From the mouths of children and nursing babies you have ordained praise on account of your adversaries, so that you might put an end to the vindictive enemy.
Surely these experts in the Old Testament should have seen the messianic implications of what Jesus was doing and the words people were using as they responded to Him. This psalm describes the praise that people, even little children, will give to God for the conditions that will prevail during the messianic kingdom. Ancient Near Eastern mothers often nursed their babes long after the children learned to talk, sometimes for as long as three years following their births.

Jesus Curses a Fig Tree
18 Early in the morning, as Jesus was on his way back to the city, he was hungry. 19Seeing a fig tree by the road, he went up to it but found nothing on it except leaves. Then he said to it, “May you never bear fruit again!” Immediately the tree withered. 20 When the disciples saw this, they were amazed.“How did the fig tree wither so quickly?” they asked. 21 Jesus replied, “Truly I tell you, if you have faith and do not doubt, not only can you do what was done to the fig tree, but also you can say to this mountain,‘Go, throw yourself into the sea,’ and it will be done. 22 If you believe, you will receive whatever you ask for in prayer.”

7. Is there more here than just an incident of environmental terrorism?
Again Mark (11:12-14,19-25) must be consulted for the chronology. Matthew telescopes both phases of the incident into one. 18. Now in the morning.According to Mark, this was the morning of the day in which he cleansed the Temple. 19, 20. Fig tree. This common tree of Palestine often symbolized the nation of Israel (Hos 9:10;Joel 1:7). A peculiarity of the tree is that the fruit and leaves usually appear at the same time, with the fruit sometimes coming first. The next crop would be expected in June. This particular tree had put forth foliage in April to such an extent that one would expect it to have produced fruit as well. Here seems to be an instance in which, because of Christ’s self-emptying (Phil 2:7), he refrained from using his omniscience in order that his human response might be entirely genuine. Let no fruit grow on thee. Spoken with the solemnity of doom. Although there is no statement that the situation should be regarded as parabolic, that seems to be the only reasonable explanation of the incident (for trees have no moral responsibility). It provided a graphic sequel to the earlier parable of Lk 13:6-9 regarding the Jewish nation, unfruitful despite every advantage.
Immediately the fig tree withered away. Immediately can surely be broad enough to allow for several hours. It was first noticed by the disciples on the next morning, at which time it had withered to the roots (Mk 11:20). 21, 22. To the amazed disciples Jesus explained that such power (for even greater deeds) was available to them through believing prayer. This kind of faith, however, will only ask those things that it knows to be God’s will. WBC

29 “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. 30 Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. 31 And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.

32From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near. 33 So also, when you see all these things, you know that he is near, at the very gates. Matt 24:29-33 (ESV)

The Authority of Jesus Questioned
23 Jesus entered the temple courts, and, while he was teaching, the chief priests and the elders of the people came to him. “By what authority are you doing these things?” they asked. “And who gave you this authority?” 24 Jesus replied, “I will also ask you one question. If you answer me, I will tell you by what authority I am doing these things. 25 John’s baptism—where did it come from? Was it from heaven, or of human origin?” They discussed it among themselves and said, “If we say, ‘From heaven,’ he will ask, ‘Then why didn’t you believe him?’ 26 But if we say, ‘Of human origin’—we are afraid of the people, for they all hold that John was a prophet.” 27 So they answered Jesus, “We don’t know.” Then he said, “Neither will I tell you by what authority I am doing these things.

8. What do these two questions have to do with one another?
21:23 these things. I.e., both His public teaching and miracles. They may have also had in mind His act of cleansing the temple on the day before (see note on v. 12). who gave You this authority? They were forced to acknowledge that He had some source of indisputable authority. His miracles were too obvious and too numerous to be fraudulent. Even His teaching was with such force and clarity that it was obvious to all that there was authority in His words.
21:25The baptism of John was from what source … ? Jesus caught the Jewish leaders in their own trap. They had no doubt hoped that He would answer by asserting that His authority came directly from God (as He had many times before—cf. Jn 5:19–23; 10:18). They then accused Him of blasphemy and used the charge as an excuse to kill Him—as they had also attempted to do before (Jn 5:18; 10:31–33). Here, however, He asked a question that placed them in an impossible dilemma, because John was widely revered by the people. They could not affirm John’s ministry without condemning themselves. And if they denied John’s legitimacy, they feared the response of the people (v. 26). In effect, Jesus exposed their own lack of any authority to examine Him.. MSBN

The Parable of the Two Sons
28“What do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’29” ‘I will not,’ he answered, but later he changed his mind and went.30“Then the father went to the other son and said the same thing. He answered, ‘I will, sir,’ but he did not go.31“Which of the two did what his father wanted?” “The first,” they answered. Jesus said to them, “I tell you the truth, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. 32 For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.

9. Which of the sons did the religious leaders represent?
This parable was a terrible insult to the religious rulers. Jesus likens them to the second son who said he would work for his father but did not. The Lord places publicans and harlots on a higher plane than these religious leaders.
This parable applies today. Many people have joined the church and are religious and think they are Christians, but they are not. They can perform their church rituals and give mental assent to the doctrines, but they are not genuine believers unless there has been a transformation in their lives. “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Cor. 5:17). The publicans and harlots recognized their sinfulness and came to Christ for salvation. They came late—at first they had said no to God, but they repented and came to Him, and He received them. JVM

The Parable of the Tenants
33 “Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it and built a watchtower. Then he rented the vineyard to some farmers and moved to another place. 34 When the harvest time approached, he sent his servants to the tenants to collect his fruit. 35“The tenants seized his servants; they beat one, killed another, and stoned a third. 36 Then he sent other servants to them, more than the first time, and the tenants treated them the same way. 37 Last of all, he sent his son to them. ‘They will respect my son,’ he said. 38 “But when the tenants saw the son, they said to each other, ‘This is the heir. Come, let’s kill him and take his inheritance.’ 39 So 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 tenants?” 41“He will bring those wretches to a wretched end,” they replied, “and he will rent the vineyard to other tenants, who will give him his share of the crop at harvest time.” 42 Jesus said to them, “Have you never read in the Scriptures:
“‘The stone the builders rejected  has become the cornerstone; the Lord has done this, and it is marvelous in our eyes?
43 “Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit. 44 Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed.”i45 When the chief priests and the Pharisees heard Jesus’ parables, they knew he was talking about them. 46 They looked for a way to arrest him, but they were afraid of the crowd because the people held that he was a prophet.

10. Who is represented by the landowner, the vineyard, the tenants, the servants, the son, the other tenants?
God is the landowner, the vineyard is the nation of Israel to whom the Oracles of God were first given and who were supposed to be the light of the world and be a blessing that would draw all mankind to God. The tenants were the religious leaders who were supposed to represent God to the nation and to the world. The servants were the prophets sent to say “thus says the Lord”.Most were rejected and killed. The Son was the Son of God, Jesus Christ who the tenants would kill. The leaders have failed to carry out their obligations to God both in their personal lives and in leading the nation of Israel. Their privileged role in caring for God’s vineyard/kingdom is now being taken away and given to a people producing its fruits. The other tenants, the church will be a new “people” (Gk. ethnos,“nation, people”) consisting of disciples, both Jews and Gentiles, gathered out of many “nations” (28:19;plural of Gk. ethnos) and brought together as one new “nation” (1 Pet. 2:9; singular of Gk. ethnos) in the unfolding of God’s kingdom in the present age. ESV

11. Do we want to be broken in pieces?
The cornerstone is the stone which sets that
standard by which all other stones must be aligned. It is the focal point of the foundation. There is really only one sin, that being the sin of pride. The whole purpose of the law was to break our pride and show us we could not be righteous on our own.
For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. Romans 3:20 (ESV)
The sacrifices of God are a broken spirit: A broken and contrite heart, O God, thou wilt not despise. Psalms 51:17 (ASV)
It is the brokenness of spirit that God is looking for. These are the people who God can use. The spiritually prideful person cannot be used in the kingdom.
Pride goeth before destruction, And a haughty spirit before a fall. Prov 16:18 (ASV)

        BDB…………..Barclay’s Daily Study Bible (NT)                                          
·        ESV………….ESV Study Bible Notes                                         
·        MSBN…….MacArthur NASB Study Notes                            
·        NIVSN…..NIV Study Notes.                                                    
·        JVM ….J Vernon McGee,                                                          
·        ACC …. Adam Clarke’s Commentary                                     
·        BN …..Barnes Notes                                                                  
·        WBC……   Wycliffe Bible Commentary                                  
·        CN …… Constables Notes
·        IC……….Ironside Commentary                                            
·        CMM………….Commentary on Matthew and Mark
·     
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