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Mark 11 — Commentary 4

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Benson Commentary Mark 11:1 And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, Mark 11:1-3 . And when they came nigh to Jerusalem — See on Matthew 21:1-3 ; unto Bethphage and Bethany — The limits of Bethany reached to the mount of Olives: and joined to those of Bethphage, which was part of the suburbs of Jerusalem, and reached from the mount of Olives to the walls of the city. Our Lord was now come to the place where the boundaries of Bethphage and Bethany met. Ye shall find a colt tied — In Matthew we read, an ass tied, and a colt with her, but Mark and Luke only mention the colt, because, it seems, our Lord rode on him only. Mark 11:2 And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him . Mark 11:3 And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither. Mark 11:4 And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him. Mark 11:4-10 . And they went their way, and found the colt, &c. — Found all the particulars contained in Christ’s prediction exactly true. See on Matthew 21:6-11 . Blessed be the kingdom of our father David — May the kingdom of the Messiah, promised to our father David, be speedily established, and may it long flourish; that cometh — Which is now to be erected; in the name of the Lord — And therefore will be fitly termed the kingdom of God, and the kingdom of heaven. Hosanna in the highest — Repeat again and again your songs and congratulations. Thus they expressed their joyful and rapturous expectations of his assuming the royal dignity, and vindicating Israel from the Roman yoke; and, imboldened by the display of his power in the resurrection of Lazarus, which he had lately effected, they feared not the resentment of their present masters, for declaring themselves thus openly in his favour. Mark 11:5 And certain of them that stood there said unto them, What do ye, loosing the colt? Mark 11:6 And they said unto them even as Jesus had commanded: and they let them go. Mark 11:7 And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. Mark 11:8 And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way. Mark 11:9 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: Mark 11:10 Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. Mark 11:11 And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11 . And Jesus went into the temple — Having entered the city by the eastern gate, he alighted from the colt, and went directly to the temple, but did not drive the buyers and sellers out this first day; for Mark here tells us expressly, that by the time he got thither, and had looked round about on all things, even-tide was come; from which we may infer, that the market in the temple was over. It seems he stayed in the temple but a little while. Having made his public appearance in the metropolis, and received the title of Messiah openly from the multitude, and surveyed the temple, he left the city without doing any thing, to the great discouragement of the throng that had come in with him, expecting that he was immediately to have laid hold on the reins of government. Mark 11:12 And on the morrow, when they were come from Bethany, he was hungry: Mark 11:12-14 . On the morrow, when he was come from Bethany — Where he had lodged, and was returning into the city; he was hungry, &c. — See note on Matthew 21:18-22 . And seeing a fig-tree, having leaves — The fig-tree, it must be observed, puts forth its fruit first, and its leaves afterward, so that it was natural to suppose, as it had leaves, it would also have fruit upon it. And when he came, he found nothing but leaves — There was not so much as any fruit in the bud: which unfruitfulness at this season showed it to be absolutely barren. For the time of figs, that is, the season of gathering figs, was not yet. Thus, in Matthew 21:34 , ?????? ??? ?????? , signifies the season of gathering the fruits. In construing this passage, the latter clause must be joined with the words, He came, if haply, &c., the middle clause being a parenthesis; thus, He came, if haply he might find any thing thereon, for the season of gathering figs was not yet. That this is the true construction of the passage is plain, because the evangelist is not giving the reason why there were no figs on the tree, but the reason why Jesus expected to find some on it. He tells us the season of gathering figs was not come, to show that none had been taken off the tree; and consequently, that, having its whole produce upon it, there was nothing improper in Christ’s expecting fruit on it then. Whereas, if we should think the reason why he did not find any figs was, that the time of them was not come, we must acknowledge the tree was cursed very improperly for having none. It is true, this interpretation makes a trajection necessary; yet it is not more extraordinary than that which is found in Mark 16:3-4 ; where the clause, for it was very great, namely, the stone at the door of the sepulchre, does not relate to what immediately precedes it, namely, and when they looked they saw the stone rolled away, but to the remote member, they said, Who shall roll us away the stone? — This interpretation is approved by Dr. Campbell, who renders the original expression, the fig-harvest, justly asking, “What can the time of any fruit be, but the time of its full maturity? And what is the season of gathering, but the time of maturity? But figs may be eaten for allaying hunger before they be fully ripe: and the declaration that the season of figs was not yet come, cannot be the reason why there was nothing but leaves on the tree; for the fig is of that tribe of vegetables wherein the fruit appears before the leaf. The leaves therefore showed that the figs should not only be formed, but well advanced; and, the season of reaping being not yet come, removed all suspicion that they had been gathered. When both circumstances are considered, nothing could account for its want of fruit but the barrenness of the tree.” Jesus said, No man eat fruit of thee hereafter for ever — This, like some other of our Lord’s actions, was emblematical and prophetic. “This fig-tree,” says Origen, “was, ??????? ??? ???? , a tree representing the people, ??????? ???? , a living fig-tree, on which was pronounced a curse suitable to its condition; for, ??? ????? ??????? ????? ? ???????? ???????? , ??? ????? ??????? ???? ??? ??? ?????????? ??? ?????? , therefore the synagogue of the Jews is unfruitful, and will continue so till the fulness of the Gentiles shall come in. And the disciples heard it — And took notice of the words. Mark 11:13 And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet . Mark 11:14 And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it . Mark 11:15 And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; Mark 11:15-17 . And they come to Jerusalem — Jesus, having doomed the fig-tree to destruction, continued his journey to the city, where, when he arrived, he went straightway to the temple, and drove the buyers and sellers out of it, &c., and would not suffer any vessel to be carried through the sacred edifice. See the note on Matthew 21:12-14 . Such strong notions had our Lord of even relative holiness, and of the regard due to those places, as well as times, that are peculiarly dedicated to God. The Jews, it must be observed, reckoning the lower and outward court of the temple a place of little or no sanctity, because it was designed for accommodating the Gentile proselytes in their worship, not only kept a daily market there of such things as were necessary in offering sacrifices, but suffered the common porters, in going from one part of the city to another with their burdens, to pass through it, for the sake of shortening their way. But as these abuses occasioned great disturbance to the proselytes, Jesus reformed them again as he had done three years before, (see John 2:14 ,) telling the people around him, that the Gentiles worshipped there by divine appointment, as well as the Jews, the temple being ordained of God to be the house of prayer for all nations; and to prove this, he cited Isaiah 56:7 , from which the inference was plain, that they were guilty of a gross profanation of the temple who carried on any traffic, even in the court of the Gentiles, much more they who, to make gain, committed frauds and extortions in the prosecution of their traffic, because thus they turned God’s house of prayer into a den of thieves. The offenders, it appears, did not make the least resistance. Probably they were struck with a panic by the secret energy of Christ’s omnipotence, as was the case formerly, when he made the like reformation at the first passover after his ministry commenced. To this purpose, Jerome, on the place, says, “Igneum enim quiddam, atque sidereum, radiebat ex oculis ejus, et divinitatis majestas lucebat in facie.” For, a certain fiery and sparkling radiance issued from his eyes, and a divine majesty shone in his face. Dr. Campbell justly notices here an inaccuracy in our translation of the original clause, which is rendered, shall be called of all nations the house of prayer, as if the last words had been, ??? ?????? ??? ????? , of all nations, whereas they are, ???? ???? ??????? , for all nations. “The court of the Gentiles was particularly destined for the devout of all nations, who acknowledged the true God, though they had not subjected themselves to the Mosaic law, and were accounted aliens. The proselytes, who had received circumcision, and were, by consequence, subject to the law, were on the same footing with native Jews, and had access to the court of the people. Justly, therefore, was the temple styled, A house of prayer for all nations. The error in the common version is here the more extraordinary, as, in their translation of Isaiah, they render the passage quoted, for all people.” Mark 11:16 And would not suffer that any man should carry any vessel through the temple. Mark 11:17 And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. Mark 11:18 And the scribes and chief priests heard it , and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine. Mark 11:18-19 . The scribes, &c., sought how they might destroy him — They had heard the rebuke which he had given them for allowing the temple to be profaned, and they had heard likewise the application which he had made of a passage in the eighth Psalm to the case of the children in the temple, wishing him all manner of prosperity; and these things, with the authority which he assumed, galled and exasperated them greatly. They were, however, afraid to take him by violence, or to attempt any thing openly against him, lest it should raise a tumult: they only consulted among themselves how they might destroy him with as little noise as possible; because all the people were astonished at his doctrine — Both at the excellence of it, and at the majesty and authority with which he taught. Mark 11:19 And when even was come, he went out of the city. Mark 11:20 And in the morning, as they passed by, they saw the fig tree dried up from the roots. Mark 11:20-21 . And in the morning, they passed by, &c. — Next morning, as they were returning to Jerusalem, it astonished the disciples not a little when they looked on the fig-tree that had been pronounced barren the night before, and found it dried up from the roots, that is, quite withered down to the ground and shrunk: a miracle the more extraordinary, because the fig-tree is remarkable for its abundant sap and moisture. Peter, in particular, expressed great surprise at it, saying, Master, Behold the fig- tree which thou cursedst is withered away. “We have seen already that Jesus only said to the fig-tree, No man eat fruit of thee hereafter for ever; this Peter, according to the Jewish manner of speaking concerning things that are barren, ( Hebrews 6:8 ,) called a cursing of the fig-tree. And some ill-disposed readers, not apprehending the proper force of the words, are apt to form a very unbecoming notion of Jesus from this action. But they do so without the least cause. Every thing he said on the occasion was decent. Moreover, the transaction was intended to prefigure the speedy ruin of the Jewish nation, on account of its unfruitfulness under greater advantages than any other people enjoyed at that day, and, like all the rest of his miracles, was done with a gracious intention, namely, to alarm his countrymen, and to induce them to repent.” — Macknight. Thus Bishop Hall viewed this miracle, as appears by his excellent paraphrase on the passage: “When he saw a fig-tree in the way, he came purposely to seek that fruit which he knew he should not find ripe, that he might hence take occasion to work that exemplary miracle upon it which ensued: for when he found only store of leaves upon it and no fruit, that he might in this tree show how much he hates a formal profession (such as the Jews made) of religion, without an answerable fruitfulness, he cursed the fig-tree, and said, Let that which is thy fault be thy punishment; since thou bearest no fruit at all, never mayest thou bear any. And presently the fig-tree, as blasted by that word of judgment, withered away.” It is observable that the destruction of the swine, and this blasting of the fig-tree, were the only instances of punitive miracles in the whole course of our Saviour’s ministry, notwithstanding they do not appear to have been injurious. The case of the swine we have already considered; (see note on Matthew 8:30-32 ;) and, with respect to the fig-tree, Matthew informs us that it was in the way, that is, in the common road, and therefore probably no particular person’s property; but if it was, being barren, the timber might be as serviceable to the owner as before. So that here was no real injury; but Jesus was pleased to make use of this innocent miracle for the valuable purposes above suggested, as well as to teach his disciples the efficacy of faith, spoken of in the next words. Mark 11:21 And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away. Mark 11:22 And Jesus answering saith unto them, Have faith in God. Mark 11:22-24 . Jesus answering, saith, Have faith in God — The original expression, ????? ?????? ???? , is literally, Have a faith of God; that is, say some, Have a strong faith. And it is a known Hebraism, to subjoin the words, of God, to a substantive, to denote great, mighty, excellent; and to an adjective, as the sign of the superlative. In support of this interpretation, Bishop Pearce has produced a number of passages, universally explained in this manner. “I cannot help, however, upon the whole,” says Dr. Campbell, “preferring the common version. My reasons are, 1st, I find that the substantives construed with ???? , (God,) when it signifies great or mighty, are names either of real substances, or of outward and visible effects. Of the first kind are prince, mountain, wind, cedar, city; of the second are wrestling, trembling, sleep; but nowhere, as far as I can discover, do we find any abstract quality, such as faith, hope, love, justice, truth, mercy, used in this manner. When any of these words are thus construed with God, he is confessedly the subject, or the object of the affection mentioned. 2d, The word ?????? , both in the Acts and in the epistles, is often construed with the genitive of the object, precisely in the same manner as here. Thus, Acts 3:16 , ?????? ??? ???????? ????? , is, faith in his [Christ’s] name; Romans 3:22 , ?????? ????? ??????? , is, faith in Jesus Christ. See to the same purpose, Romans 3:26 ; Galatians 2:16 ; Galatians 2:20 ; Galatians 3:22 ; Php 3:9 ; ????? , hope, is used in the same way, 1 Thessalonians 1:3 .” The evident meaning of this precept, as given to the apostles, was, Have a firm faith or confidence in the power and faithfulness of God, to enable you to effect what you believe will be for his glory, and the furtherance of the work in which you are engaged. This has been frequently termed the faith of miracles, concerning which, see note on Matthew 17:20 . “It is certain,” says Dr. Doddridge, “that the attempt of performing miracles in public, was a remarkable instance of faith in the divine power and fidelity; for they were generally introduced by some solemn declaration of what was intended, which was, in effect, a prediction of immediate success: (so Peter says, Acts 3:6 , In the name of Jesus Christ, Rise up and walk; Mark 9:34 , Eneas, Jesus Christ maketh thee whole; and again, Mark 9:40 , Tabitha, arise. ) And, in pronouncing this, the person speaking pawned all his credit as a messenger from God, and consequently all the honour and usefulness of his future life, on the immediate miraculous energy to attend his words, and to be visibly excited on his uttering them. And hence it is that such a firm, courageous faith, is so often urged on those to whom such miraculous powers were given. But what kind of intimation of God’s intended miraculous interposition the apostles, in such cases, felt on their minds, it is impossible for any, without having experienced it, to know. It is, therefore, an instance of their wisdom, that they never pretend to describe it, since no words could have conveyed the idea.” This exhortation, however, is not to be considered as being exclusively given to our Lord’s apostles and first disciples: it is also given to us, and to all his true followers, to the end of the world. We are all here exhorted to have a steadfast faith in the power, love, and faithfulness of God; and to be fully persuaded that he will make good all his declarations, and fulfil all his promises, in their proper meaning, to all true believers in due season; and this, notwithstanding any difficulties or apparent improbabilities which may be in the way. And it is on this foundation that we must approach God in prayer, fully expecting, if we ask such things as we are authorized by his word to ask, and are earnest, importunate, and persevering in asking them, that we shall certainly receive what we ask, as our Lord declares in the next words; even if the granting of our petitions imply God’s doing what is really extraordinary, he having, in all ages, on certain occasions, done what was truly miraculous, in answer to the prayers of his faithful people; innumerable instances of which, especially with respect to recovery from sickness, may easily be produced. For instances, see the Arminian Magazines, vol. 5., pages 251, 312; vol. 8., page 200; vol. 9, pages 35, 36; vol. 14., pages 468, 532; vol. 16., page 146; vol. 19., page 409. Mark 11:23 For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. Mark 11:24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them , and ye shall have them . Mark 11:25 And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. Mark 11:25-26 . When ye stand praying — Standing was their usual posture when they prayed. Forgive, if ye have aught against any — If you expect your prayers should prevail with God, you must take care to offer them in love as well as in faith; and, as you have offended the Majesty of heaven by many provocations, if you expect forgiveness from him, you must forgive your fellow-creatures if you have any matter of complaint against any of them. See notes on Matthew 6:14-15 ; Matthew 18:23-35 . Mark 11:26 But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. Mark 11:27 And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, Mark 11:27-29 . There come to him the chief priests, &c. — It seems that Christ’s sermons made a great impression on those who heard him, for the number of his followers and admirers increased so as to alarm the rulers, who feared that the people, on his account, would endeavour to shake off the Roman yoke. They consulted, therefore, among themselves, how they might destroy him, and resolved to do it under pretext of law; the attachment which the multitude had to him hindering them from laying violent hands on him. In consequence of this resolution, the chief priests, scribes, and elders, that is, some of the first men of the nation, came, probably by appointment of the senate, to Jesus one day when he was in the temple, and before all the people, put two questions to him. The first was, concerning the nature of the authority by which he acted, whether it was as a prophet, a priest, or a king; no other person having a right to make any reformation in church or state. The second question was, that if he claimed the authority of any, or all of these characters, they desired to know from whom he derived it. The things done by him, to which they referred, were his entering the city with such a numerous train of attendants; his taking upon him to reform the economy of the temple; and his receiving the acclamations of the people, who gave him the title of Messiah. Jesus answered, I will also ask of you one question. — See note on Matthew 21:23-27 . Mark 11:28 And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things? Mark 11:29 And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things. Mark 11:30 The baptism of John, was it from heaven, or of men? answer me. Mark 11:31 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? Mark 11:32 But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed. Mark 11:33 And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositors

Expositor's Bible Commentary Mark 11:1 And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, Chapter 11 CHAPTER 11:1-11 ( Mark 11:1-11 ) THE TRIUMPHANT ENTRY "And when they draw nigh unto Jerusalem, unto Bethphage and Bethany, at the Mount of Olives, He sendeth two of His disciples, and saith unto them, Go your way into the village that is over against you: and straightway as ye enter into it, ye shall find a colt tied, whereon no man ever yet sat; loose him, and bring him. And if any one say unto you, Why do ye this? say ye, The Lord hath need of him; and straightway he will send him back hither. And they went away, and found a colt tied at the door without in the open street; and they loose him. And certain of them that stood there said unto them, What do ye, loosing the colt? And they said unto them even as Jesus had said: and they let them go. And they bring the colt unto Jesus, and cast on him their garments; and others, branches, which they had cut from the fields. And they that went before, and they that followed, cried, Hosanna: Blessed is He that cometh in the name of the Lord: Blessed is the kingdom that cometh, the kingdom of our father David: Hosanna in the highest. And He entered into Jerusalem, into the temple; and when He had looked round about upon all things, it being now eventide, He went out unto Bethany with the twelve." Mark 11:1-11 (R.V.) JESUS had now come near to Jerusalem, into what was possibly the sacred district of Bethphage, of which, in that case, Bethany was the border village. Not without pausing here (as we learn from the fourth Gospel), yet as the next step forward, He sent two of His disciples to untie and bring back an ass, which was fastened with her colt at a spot which He minutely described. Unless they were challenged they should simply bring the animals away; but if any one remonstrated, they should answer, "The Lord hath need of them," and thereupon the owner would not only acquiesce, but send them. In fact they are to make a requisition, such as the State often institutes for horses and cattle during a campaign, when private rights must give way to a national exigency. And this masterful demand, this abrupt and decisive rejoinder to a natural objection, not arguing nor requesting, but demanding, this title which they are bidden to give to Jesus, by which, standing thus alone, He is rarely described in Scripture (chiefly in the later Epistles, when the remembrance of His earthly style gave place to the influence of habitual adoration), all this preliminary arrangement makes us conscious of a change of tone, of royalty issuing its mandates, and claiming its rights. But what a claim, what a requisition, when He takes the title of Jehovah, and yet announces His need of the colt of an ass. It is indeed the lowliest of all memorable processions which He plans, and yet, in its very humility, it appeals to ancient prophecy, and says unto Zion that her King cometh unto her. The monarchs of the East and the captains of the West might ride upon horses as for war, but the King of Sion would come unto her meek, and sitting upon an ass, upon a colt, the foal of an ass. Yet there is fitness and dignity in the use of "a colt whereon never man sat," and it reminds us of other facts, such as that He was the firstborn of a virgin mother, and rested in a tomb which corruption had never soiled. Thus He comes forth, the gentlest of the mighty, with no swords gleaming around to guard Him, or to smite the foreigner who tramples Israel, or the worse foes of her own household. Men who will follow such a King must lay aside their vain and earthly ambitions, and awake to the truth that spiritual powers are grander than any which violence ever grasped. But men who will not follow Him shall some day learn the same lesson, perhaps in the crash of their reeling commonwealth, perhaps not until the armies of heaven follow Him, as He goes forth, riding now upon a white horse, crowned with many diadems, smiting the nations with a sharp sword, and ruling them with an iron rod. Lowly though His procession was, yet it was palpably a royal one. When Jehu was proclaimed king at Ramoth-Gilead, the captains hastened to make him sit upon the garments of every one of them, expressing by this national symbol their subjection. Somewhat the same feeling is in the famous anecdote of Sir Walter Raleigh and Queen Elizabeth. And thus the disciples who brought the ass cast on him their garments, and Jesus sat thereon, and many spread their garments in the way. Others strewed the road with branches; and as they went they cried aloud certain verses of that great song of triumph, which told how the nations, swarming like bees, were quenched like the light fire of thorns, how the right hand of the Lord did valiantly, how the gates of righteousness should be thrown open for the righteous, and, more significant still, how the stone which the builders rejected should become the headstone of the corner. Often had Jesus quoted this saying when reproached by the unbelief of the rulers, and now the people rejoiced and were glad in it, as they sang of His salvation, saying, "Hosanna, blessed is He that cometh in the name of the Lord, Blessed is the kingdom that cometh, the Kingdom of our father David, Hosanna in the highest." Such is the narrative as it impressed St. Mark. For his purpose it mattered nothing that Jerusalem took no part in the rejoicings, but was perplexed, and said, Who is this? or that, when confronted by this somewhat scornful and affected ignorance of the capital, the voice of Galilee grew weak, and proclaimed no longer the advent of the kingdom of David, but only Jesus, the prophet of Nazareth; or that the Pharisees in the temple avowed their disapproval, while contemptuously ignoring the Galilean multitude, by inviting Him to reprove some children. What concerned St. Mark was that now, at last, Jesus openly and practically assumed rank as a monarch, allowed men to proclaim the advent of His kingdom, and proceeded to exercise its rights by calling for the surrender of property, and by cleansing the temple with a scourge. The same avowal of kingship is almost all that he has cared to record of the remarkable scene before His Roman judge. After this heroic fashion did Jesus present Himself to die. Without a misleading hope, conscious of the hollowness of His seeming popularity, weeping for the impending ruin of the glorious city whose walls were ringing with His praise, and predicting the murderous triumph of the crafty faction which appears so helpless, He not only refuses to recede or compromise, but does not hesitate to advance His claims in a manner entirely new, and to defy the utmost animosity of those who still rejected Him. After such a scene there could be no middle course between crushing Him, and bowing to Him. He was no longer a Teacher of doctrines, however revolutionary, but a Aspirant to practical authority, Who must be dealt with practically. There was evidence also of His intention to proceed upon this new line, when He entered into the temple, investigated its glaring abuses, and only left it for the moment because it was now eventide. Tomorrow would show more of His designs. Jesus is still, and in this world, King. And it will hereafter avail us nothing to have received His doctrine, unless we have taken His yoke. Mark 11:12 And on the morrow, when they were come from Bethany, he was hungry: CHAPTER 11:12-14, 20-25 ( Mark 11:12-14 ; Mark 11:20-25 ) THE BARREN FIG-TREE "And on the morrow, when they were come out from Bethany, He hungered. And seeing a fig-tree afar off having leaves, He came, if haply He might find anything thereon: and when He came to it, He found nothing but leaves; for it was not the season of figs. And He answered and said unto it, No man eat fruit from thee henceforward forever. And His disciples heard it." "And as they passed by in the morning, they saw the fig-tree withered away from the roots. And Peter calling to remembrance saith unto Him, Rabbi, behold, the fig-tree which Thou cursedst is withered away. And Jesus answering saith unto them, Have faith in God. Verily I say unto you, Whosoever shall say unto this mountain, Be thou taken up and cast into the sea; and shall not doubt in his heart, but shall believe that what he saith cometh to pass; he shall have it. Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye have received them, and ye shall have them. And whensoever ye stand praying, forgive, if ye have aught against any one; that your Father also which is in heaven may forgive you your trespasses." Mark 11:12-14 ; Mark 11:20-25 (R.V.) NO sooner has Jesus claimed His kingdom, than He performs His first and only miracle of judgment. And it is certain that no mortal, informed that such a miracle was impending, could have guessed where the blow would fall. In this miracle an element is predominant which exists in all, since it is wrought as an acted dramatized parable, not for any physical advantage, but wholly for the instruction which it conveys. Jesus hungered at the very outset of a day of toil, as He came out from Bethany. And this was not due to poverty, since the disciples there had recently made Him a great feast, but to His own absorbing ardor. The zeal of God's house, which He had seen polluted and was about to cleanse, had either left Him indifferent to food until the keen air of morning aroused the sense of need, or else it had detained Him, all night long, in prayer and meditation out of doors. As He walks, He sees afar off a lonely fig-tree covered with leaves, and comes if haply He might find anything thereon. It is true that figs would not be in season for two months, but yet they ought to present themselves before the leaves did; and since the tree was precocious in the show and profusion of luxuriance, it ought to bear early figs. If it failed, it would at least point a powerful moral; and, therefore, when only leaves appeared upon it, Jesus cursed it with perpetual barrenness, and passed on. Not in the dusk of that evening as they returned, but when they passed by again in the morning the blight was manifest, the tree was withered from its very roots. It is complained that by this act Jesus deprived some one of his property. But the same retributive justice of which this was an expression was preparing to blight, presently, all the possessions of all the nation. Was this unjust? And of the numberless trees that are blasted year by year, why should the loss of this one only be resented? Every physical injury must be intended to further some spiritual end; but it is not often that the purpose is so clear, and the lesson so distinctly learned. Others blame our Lord's word of sentence, because a tree, not being a moral agent, ought not to be punished. It is an obvious rejoinder that neither could it suffer pain; that the whole action is symbolic; and that we ourselves justify the Savior's method of expression as often as we call one tree "good" and another "bad," and say that a third "ought" to bear fruit, while not much could be "expected of" a fourth. It should rather be observed that in this word of sentence Jesus revealed His tenderness. It would have been a false and cruel kindness never to work any miracle except of compassion, and thus to suggest the inference that He could never strike, whereas indeed, before that generation passed away, He would break His enemies in pieces like a potter's vessel. Yet He came not to destroy men's lives but to save them. And, therefore, while showing Himself neither indifferent nor powerless against barren and false pretensions, He did this only once, and then only by a sign wrought upon an insentient tree. Retribution fell upon it not for its lack of fruit, since at that season it shared this with all its tribe, but for ostentatious, much-professing fruitlessness. And thus it pointed with dread significance to the condition of God's own people, differing from Greece and Rome and Syria, not in the want of fruit, but in the show of luxuriant frondage, in the expectation it excited and mocked. When the season of the world's fruitfulness was yet remote, only Israel put forth leaves, and made professions which were not fulfilled. And the permanent warning of the miracle is not for heathen men and races, but for Christians who have a name to live, and who are called to bear fruit unto God. While the disciples marveled at the sudden fulfillment of its sentence, they could not have forgotten the parable of a fig-tree in the vineyard, on which care and labor were lavished, but which must be destroyed after one year of respite if it continued to be a cumberer of the ground. And Jesus drove the lesson home. He pointed to "this mountain" full in front, with the gold and marble of the temple sparkling like a diadem upon its brow, and declared that faith is not only able to smite barrenness with death, but to remove into the midst of the sea, to plant among the wild and stormswept races of the immeasurable pagan world, the glory and privilege of the realized presence of the Lord. To do this was the purpose of God, hinted by many a prophet, and clearly announced by Christ Himself. But its accomplishment was left to His followers, who should succeed in exact proportion to the union of their will and that of God, so that the condition of that moral miracle, transcending all others in marvel and in efficacy, was simple faith. And the same rule covers all the exigencies of life. One who truly relies on God, whose mind and will are attuned to those of the Eternal, cannot be selfish, or vindictive, or presumptuous. As far as we rise to the grandeur of this condition we enter into the Omnipotence of God, and no limit need be imposed upon the prevalence of really and utterly believing prayer. The wishes that ought to be refused will vanish as we attain that eminence, like the hoar frost of morning as the sun grows strong. To this promise Jesus added a precept, the admirable suitability of which is not at first apparent. Most sins are made evident to the conscience in the act of prayer. Drawing nigh to God, we feel our unfitness to be there, we are made conscious of what He frowns upon, and if we have such faith as Jesus spoke of, we at once resign what would grieve the Spirit of adoption. No saint is ignorant of the convicting power of prayer. But it is not of necessity so with resentment for real grievances. We may think we do well to be angry. We may confound our selfish fire with the pure flame of holy zeal, and begin, with confidence enough, yet not with the mind of Christ, to remove mountains, not because they impede a holy cause, but because they throw a shadow upon our own field. And, therefore, Jesus reminds us that not only wonder-working faith, but even the forgiveness of our sins requires from us the forgiveness of our brother. This saying is the clearest proof of how much is implied in a truly undoubting heart. And this promise is the sternest rebuke of the Church, endowed with such ample powers, and yet after nineteen centuries confronted by an unconverted world. Mark 11:15 And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; CHAPTER 11:15-19 ( Mark 11:15-19 ) THE SECOND CLEANSING OF THE TEMPLE "And they come to Jerusalem: and He entered into the temple, and began to cast out them that sold and them that bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold the doves; and He would not suffer that any man should carry a vessel through the temple. And He taught, and said unto them, Is it not written, My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers. And the chief priests and the scribes heard it, and sought how they might destroy Him: for they feared Him, for all the multitude was astonished at His teaching. And every evening He went forth out of the city." Mark 11:15-19 (R.V.) WITH the authority of yesterday's triumph still about Him, Jesus returned to the temple, which He had then inspected. There at least the priesthood were not thwarted by popular indifference or ignorance: they had power to carry out fully their own views; they were solely responsible for whatever abuses could be discovered. In fact, the iniquities which moved the indignation of Jesus were of their own contrivance, and they enriched themselves by a vile trade which robbed the worshippers and profaned the holy house. Pilgrims from a distance needed the sacred money, the half-shekel of the sanctuary, still coined for this one purpose, to offer for a ransom of their souls ( Exodus 30:13 ). And the priests had sanctioned a trade in the exchange of money under the temple roof, so fraudulent that the dealers' evidence was refused in the courts of justice. Doves were necessary for the purification of the poor, who could not afford more costly sacrifices, and sheep and oxen were also in great demand. And since the unblemished quality of the sacrifices should be attested by the priests, they had been able to put a fictitious value upon these animals, by which the family of Annas in particular had accumulated enormous wealth. To facilitate this trade, they had dared to bring the defilement of the cattle market within the precincts of the House of God. Not indeed into the place where the Pharisee stood in his pride and "prayed with himself," for that was holy; but the court of the Gentiles was profane; the din which distracted and the foulness which revolted Gentile worship was of no account to the average Jew. But Jesus regarded the scene with different eyes. How could the sanctity of that holy place not extend to the court of the stranger and the proselyte, when it was written Thy house shall be called a house of prayer for all the nations? Therefore Jesus had already, at the outset of His ministry, cleansed His Father's house. Now, in the fullness of His newly asserted royalty, He calls it My House: He denounces the iniquity of their traffic by branding it as a den of robbers; He casts out the traders themselves, as well as the implements of their traffic; and in so doing He fanned to a mortal heat the hatred of the chief priests and the scribes, who saw at once their revenues threatened and their reputation tarnished, and yet dared not strike, because all the multitude was astonished at His teaching. But the wisdom of Jesus did not leave Him within their reach at night; every evening He went forth out of the city. From this narrative we learn the blinding force of self-interest, for doubtless they were not more sensible of their iniquity than many a modern slave dealer. And we must never rest content because our own conscience acquits us, unless we have by thought and prayer supplied it with light and guiding. We learn reverence for sacred places, since the one exercise of His royal authority which Jesus publicly displayed was to cleanse the temple, even though upon the morrow He would relinquish it forever, to be "your house" -- and desolate. We learn also how much apparent sanctity, what dignity of worship, splendor of offerings, and pomp of architecture may go along with corruption and unreality. And yet again, by their overawed and abject helplessness we learn the might of holy indignation, and the awakening power of a bold appeal to conscience. "The people hung upon Him, listening," and if all seemed vain and wasted effort on the following Friday, what fruit of the teaching of Jesus did not His followers gather in, as soon as He poured down on them the gifts of Pentecost. Did they now recall their own reflections after the earlier cleansing of the temple? and their Master's ominous words? They had then remembered how it was written, The zeal of thine house shall eat Me up. And He had said, Destroy this temple, and in three days I shall raise it up, speaking of the temple of His Body, which was now about to be thrown down. Mark 11:20 And in the morning, as they passed by, they saw the fig tree dried up from the roots. CHAPTER 11:12-14, 20-25 ( Mark 11:12-14 ; Mark 11:20-25 ) THE BARREN FIG-TREE "And on the morrow, when they were come out from Bethany, He hungered. And seeing a fig-tree afar off having leaves, He came, if haply He might find anything thereon: and when He came to it, He found nothing but leaves; for it was not the season of figs. And He answered and said unto it, No man eat fruit from thee henceforward forever. And His disciples heard it." "And as they passed by in the morning, they saw the fig-tree withered away from the roots. And Peter calling to remembrance saith unto Him, Rabbi, behold, the fig-tree which Thou cursedst is withered away. And Jesus answering saith unto them, Have faith in God. Verily I say unto you, Whosoever shall say unto this mountain, Be thou taken up and cast into the sea; and shall not doubt in his heart, but shall believe that what he saith cometh to pass; he shall have it. Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye have received them, and ye shall have them. And whensoever ye stand praying, forgive, if ye have aught against any one; that your Father also which is in heaven may forgive you your trespasses." Mark 11:12-14 ; Mark 11:20-25 (R.V.) NO sooner has Jesus claimed His kingdom, than He performs His first and only miracle of judgment. And it is certain that no mortal, informed that such a miracle was impending, could have guessed where the blow would fall. In this miracle an element is predominant which exists in all, since it is wrought as an acted dramatized parable, not for any physical advantage, but wholly for the instruction which it conveys. Jesus hungered at the very outset of a day of toil, as He came out from Bethany. And this was not due to poverty, since the disciples there had recently made Him a great feast, but to His own absorbing ardor. The zeal of God's house, which He had seen polluted and was about to cleanse, had either left Him indifferent to food until the keen air of morning aroused the sense of need, or else it had detained Him, all night long, in prayer and meditation out of doors. As He walks, He sees afar off a lonely fig-tree covered with leaves, and comes if haply He might find anything thereon. It is true that figs would not be in season for two months, but yet they ought to present themselves before the leaves did; and since the tree was precocious in the show and profusion of luxuriance, it ought to bear early figs. If it failed, it would at least point a powerful moral; and, therefore, when only leaves appeared upon it, Jesus cursed it with perpetual barrenness, and passed on. Not in the dusk of that evening as they returned, but when they passed by again in the morning the blight was manifest, the tree was withered from its very roots. It is complained that by this act Jesus deprived some one of his property. But the same retributive justice of which this was an expression was preparing to blight, presently, all the possessions of all the nation. Was this unjust? And of the numberless trees that are blasted year by year, why should the loss of this one only be resented? Every physical injury must be intended to further some spiritual end; but it is not often that the purpose is so clear, and the lesson so distinctly learned. Others blame our Lord's word of sentence, because a tree, not being a moral agent, ought not to be punished. It is an obvious rejoinder that neither could it suffer pain; that the whole action is symbolic; and that we ourselves justify the Savior's method of expression as often as we call one tree "good" and another "bad," and say that a third "ought" to bear fruit, while not much could be "expected of" a fourth. It should rather be observed that in this word of sentence Jesus revealed His tenderness. It would have been a false and cruel kindness never to work any miracle except of compassion, and thus to suggest the inference that He could never strike, whereas indeed, before that generation passed away, He would break His enemies in pieces like a potter's vessel. Yet He came not to destroy men's lives but to save them. And, therefore, while showing Himself neither indifferent nor powerless against barren and false pretensions, He did this only once, and then only by a sign wrought upon an insentient tree. Retribution fell upon it not for its lack of fruit, since at that season it shared this with all its tribe, but for ostentatious, much-professing fruitlessness. And thus it pointed with dread significance to the condition of God's own people, differing from Greece and Rome and Syria, not in the want of fruit, but in the show of luxuriant frondage, in the expectation it excited and mocked. When the season of the world's fruitfulness was yet remote, only Israel put forth leaves, and made professions which were not fulfilled. And the permanent warning of the miracle is not for heathen men and races, but for Christians who have a name to live, and who are called to bear fruit unto God. While the disciples marveled at the sudden fulfillment of its sentence, they could not have forgotten the parable of a fig-tree in the vineyard, on which care and labor were lavished, but which must be destroyed after one year of respite if it continued to be a cumberer of the ground. And Jesus drove the lesson home. He pointed to "this mountain" full in front, with the gold and marble of the temple sparkling like a diadem upon its brow, and declared that faith is not only able to smite barrenness with death, but to remove into the midst of the sea, to plant among the wild and stormswept races of the immeasurable pagan world, the glory and privilege of the realized presence of the Lord. To do this was the purpose of God, hinted by many a prophet, and clearly announced by Christ Himself. But its accomplishment was left to His followers, who should succeed in exact proportion to the union of their will and that of God, so that the condition of that moral miracle, transcending all others in marvel and in efficacy, was simple faith. And the same rule covers all the exigencies of life. One who truly relies on God, whose mind and will are attuned to those of the Eternal, cannot be selfish, or vindictive, or presumptuous. As far as we rise to the grandeur of this condition we enter into the Omnipotence of God, and no limit need be imposed upon the prevalence of really and utterly believing prayer. The wishes that ought to be refused will vanish as we attain that eminence, like the hoar frost of morning as the sun grows strong. To this promise Jesus added a precept, the admirable suitability of which is not at first apparent. Most sins are made evident to the conscience in the act of prayer. Drawing nigh to God, we feel our unfitness to be there, we are made conscious of what He frowns upon, and if we have such faith as Jesus spoke of, we at once resign what would grieve the Spirit of adoption. No saint is ignorant of the convicting power of prayer. But it is not of necessity so with resentment for real grievances. We may think we do well to be angry. We may confound our selfish fire with the pure flame of holy zeal, and begin, with confidence enough, yet not with the mind of Christ, to remove mountains, not because they impede a holy cause, but because they throw a shadow upon our own field. And, therefore, Jesus reminds us that not only wonder-working faith, but even the forgiveness of our sins requires from us the forgiveness of our brother. This saying is the clearest proof of how much is implied in a truly undoubting heart. And this promise is the sternest rebuke of the Church, endowed with such ample powers, and yet after nineteen centuries confronted by an unconverted world. Mark 11:27 And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, CHAPTER 11:27-33 ( Mark 11:27-33 ) THE BAPTISM OF JOHN, WHENCE WAS IT? "And they come again to Jerusalem: and as He was walking in the temple, there come to Him the chief priests, and the scribes, and the elders; and they said unto Him, By what authority doest Thou these things? or who gave Thee this authority to do these things? And Jesus said unto them, I will ask of you one question, and answer Me, and I will tell you by what authority I do these things. The baptism of John, was it from heaven, or from men? answer Me. And they reasoned with themselves, saying, If we shall say, From heaven: He will say, Why then did ye not believe him? But should we say, From men--they feared the people: for all verily held John to be a prophet. And they answered Jesus and say, We know not. And Jesus saith unto them, Neither tell I you by what authority I do these things." Mark 11:27-33 (R.V.) THE question put to Jesus by the hierarchy of Jerusalem is recorded in all the synoptic Gospels. But in some respects the story is most pointed in the narrative of St. Mark. And it is natural that he, the historian especially of the energies of Christ, should lay stress upon a challenge addressed to Him, by reason of His masterful words and deeds. At the outset, he had recorded the astonishment of the people because Jesus taught with authority, because "Verily I say" replaced the childish and servile methods by which the scribe and the Pharisee sustained their most willful innovations. When first he relates a miracle, he tells how their wonder increased, because with authority Jesus commanded the unclean spirits and they obeyed, respecting His self-reliant word "I command thee to come out," more than the most elaborate incantations and exorcisms. St. Mark's first record of collision with the priests was when Jesus carried His claim still farther, and said "The Son of man hath authority" (it is the same word) "on earth the forgive sins." Thus we find the Gospel quite conscious of what so forcibly strikes a careful modern reader, the assured and independent tone of Jesus; His bearing, so unlike that of a disciple or a commentator; His consciousness that the Scriptures themselves are they which testify of Him, and that only He can give the life which men think they possess in these. In the very teaching of lowliness Jesus exempts Himself, and forbids others to be Master and Lord, because these titles belong to Him. Impressive as such claims appear when we awake to them, it is even more suggestive to reflect that we can easily read the Gospels and not be struck by them. We do not start when He bids all the weary to come to Him, and offers them rest, and yet declares Himself to be meek and lowly. He is meek and lowly while He makes such claims. His bearing is that of the highest rank, joined with the most perfect graciousness; His great claims never irritate us, because they are palpably His due, and we readily concede the astonishing elevation whence He so graciously bends down so low. And this is one evidence of the truth and power of the character which the Apostles drew. How natural is this also, that immediately after Palm Sunday, when the people have hailed their Messiah, royal and a Savior, and when He has accepted their homage, we find new indications of authority in His bearing and His actions. He promptly took them at their word. It was now that He wrought His only miracle of judgment, and although it was but the withering of a tree (since He came not to destroy men's lives but to save them), yet was there a dread symbolical sentence involved upon all barren and unfruitful men and Churches. In the very act of triumphal entry, He solemnly pronounced judgment upon the guilty city with would not accept her King. Arrived at the temple, He surveyed its abuses and defilements, and returned on the morrow (and so not spurred by sudden impulse, but of deliberate purpose), to drive out them that sold and bought. Two years ago He had needed to scourge the intruders forth, but now they are overawed by His majesty, and obey His word. Then, too, they were rebuked for making His Father's house a house of merchandise, but now it is His own -- "My House," but degraded yet farther into a den of thieves. But while traffic and pollution shrank away, misery and privation were attracted to Him; the blind and the lame came and were healed in the very temple; and the center and rallying-place of the priests and scribes beheld His power to save. This drove them to extremities. He was carrying the war into the heart of th

Illustrator

Say ye that the Lord hath need of him. Mark 11:3-6 "The Lord hath need of you" J. Vaughan, M. A. I. HE WANTS YOU FOR HIMSELF. Jesus loves you; you are to be the compensation to Him for all He suffered. Christ feels incomplete without you. II. HE WANTS YOU FOR HIS CHURCH. The Church is a building; you can never tell what stone the Great Master Builder may require next. It is a family — you complete the circle. III. HE WANTS YOU FOR HIS WORK. IV. HE WANTS YOU FOR HIS GLORY. When the Lord wants anything you will let Him have it. 1. Your money. If He takes it you will know that He had need of it. 2. Death. He has need of those dear to us. There is great comfort in the fact that when Christ sent to appropriate what was indeed His own, He sent also the constraining power of His own grace to overrule that it might consent to the surrender. ( J. Vaughan, M. A. )

Matthew Henry

11:1-11 Christ's coming into Jerusalem thus remarkably, shows that he was not afraid of the power and malice of his enemies. This would encourage his disciples who were full of fear. Also, that he was not disquieted at the thoughts of his approaching sufferings. But all marked his humiliation; and these matters teach us not to mind high things, but to condescend to those of low estate. How ill it becomes Christians to take state, when Christ was so far from claiming it! They welcomed his person; Blessed is he that cometh, the He that should come, so often promised, so long expected; he comes in the name of the Lord. Let him have our best affections; he is a blessed Saviour, and brings blessings to us, and blessed be He that sent him. Praises be to our God, who is in the highest heavens, over all, God blessed for ever. 11:12-18 Christ looked to find some fruit, for the time of gathering figs, though it was near, was not yet come; but he found none. He made this fig-tree an example, not to the trees, but to the men of that generation. It was a figure of the doom upon the Jewish church, to which he came seeking fruit, but found none. Christ went to the temple, and began to reform the abuses in its courts, to show that when the Redeemer came to Zion, it was to turn away ungodliness from Jacob. The scribes and the chief priests sought, not how they might make their peace with him, but how they might destroy him. A desperate attempt, which they could not but fear was fighting against God. 11:19-26 The disciples could not think why that fig-tree should so soon wither away; but all wither who reject Christ; it represented the state of the Jewish church. We should rest in no religion that does not make us fruitful in good works. Christ taught them from hence to pray in faith. It may be applied to that mighty faith with which all true Christians are endued, and which does wonders in spiritual things. It justifies us, and so removes mountains of guilt, never to rise up in judgment against us. It purifies the heart, and so removes mountains of corruption, and makes them plain before the grace of God. One great errand to the throne of grace is to pray for the pardon of our sins; and care about this ought to be our daily concern. 11:27-33 Our Saviour shows how near akin his doctrine and baptism were to those of John; they had the same design and tendency, to bring in the gospel kingdom. These elders did not deserve to be taught; for it was plain that they contended not for truth, but victory: nor did he need to tell them; for the works he did, told them plainly he had authority from God; since no man could do the miracles which he did, unless God were with him.