Verse 2

And saith unto them, go your way into the village,.... Either of Bethany or of Nob. The Ethiopic version renders it "the city", and so reads a copy of Stephens's: some have thought the city of Jerusalem is intended, but without any reason; See Gill on Mat 21:9; over against you. The Syriac and Persic versions read, "over against us": the sense is the same; for Christ and his disciples were together: this suits with either of the above mentioned places: and as soon as ye be entered into it; are come to the town's end, and to one of the first houses in it, ye shall find a colt tied: Matthew says, "an ass tied, and a colt with her", Mat 21:2; both no doubt true: whereon never man sat; which had never been backed and broke, and which makes it the more wonderful, that Christ should choose to ride upon it, and that that should quietly carry him: loose him, and bring him; that is, away to me.

Verse 3

And if any man say unto you,.... As very likely they would, and it would be strange if they should not say something to them, especially the owners of it: why do ye this? Why do ye untie the ass, and attempt to carry it away, when it is none of your own, and it belongs to another man? Say ye that the Lord hath need of him; our Lord and yours, the Lord of heaven and earth, and all things in it; it looks as if this title, "the Lord", was what Jesus was well known by; see Joh 11:28; unless it can be thought, that the owners of the colt were such, that believed in Christ, as is not improbable; and so would at once understand by the language who it was for, and let it go: and straightway he will send him, hither; as soon as ever he hears that the Lord, by whom he would presently understand Jesus, wanted him for his present purpose; he will send him with all readiness and cheerfulness, without the least hesitation, or making any dispute about it.

Verse 4

And they went their way,.... The two disciples went to the village, where Christ sent them, without objecting any difficulties that might present, in the execution of these orders: and found the colt tied by the door without; in the street, fastened to the door of the owner's house, at the town's end: in a place where two ways met; to go into and out of the village; at the corner house, where two ways met; so that the place was very public, and such an affair could not be transacted, without being seen: and they loose him; as soon as ever they came to the place, they immediately began to untie the colt, and were going away with him.

Verse 5

And certain of them that stood there,.... The Ethiopic version reads, who walked there; who were either standing hard by, or walking about the place, being inhabitants of it; and either the owners of the colt, or their servants, or both: said unto them, what do ye loosing the colt? What do ye mean by it? do you intend to take the colt away? what business have you with it? what right have you to do so? and what is your end in it?

Verse 6

And they said unto them,.... The very express words, even as Jesus had commanded: not that these were the words they said, but "the Lord hath need of him": upon which they said no more, were satisfied and contented, that they should untie the colt, and take it with them: and they let them go; and the colt with them, very freely; See Gill on Mat 21:6.

Verse 7

And they brought the colt to Jesus,.... Where he was, and cast their garments on him; their clothes to be instead of a saddle, for Christ to sit upon: and he sat upon him; or "Jesus rode on him", as the Syriac version renders it. The Ethiopic version reads, "they made him to mount him"; that is, the disciples assisted him in getting upon it, and having mounted it, he sat on it without any trouble, though it had never been backed before, and rode on his way to Jerusalem; See Gill on Mat 21:7.

Verse 8

And many spread their garments in the way,.... Instead of carpets to ride on, and in honour to him as a king: and others cut down branches off the trees, and strawed them in the way; in token of joy, as at the feast of tabernacles; See Gill on Mat 21:8.

Verse 9

And they that went before, and they that followed,.... They that came from Jerusalem to meet him, and they that followed him from Jericho and other parts; which two bodies, the one went before him, and the other followed after him: and cried, saying, Hosanna, blessed is he that cometh in the name of the Lord; See Gill on Mat 21:9.

Verse 10

Blessed be the kingdom of our father David,.... It was more usual with the Jews to call Abraham their father; but, because the Messiah was David's son, therefore, with respect to him, they here call him their father: and their meaning is, let the kingdom promised to our father David, and to his seed for ever, that cometh in the name of the Lord; which is now coming, and appears in the auspicious reign and government of his son, the Messiah, who is clothed with majesty and authority; be prosperous and successful and be established, and endure for ever; to the glory and happiness of him as king, and of all the subjects of it. Unless the words should be rendered, as by their situation they may be, thus, "blessed be the kingdom that cometh in the name of the Lord, of our father David"; and the sense be, let the kingdom of the Messiah, which is now come, and is set up in his name, who, as God, is David s Lord, greatly flourish, and long continue; may its king be blessed, and all its subjects happy. The Vulgate Latin, Syriac, Arabic, and Persic versions, leave out the clause, "in the name of the Lord"; it is also left out in Beza's ancient copy, and in another; but the Ethiopic version retains it, reading it "in the name of God". It is added, Hosanna in the highest: See Gill on Mat 21:9.

Verse 11

And Jesus entered into Jerusalem,.... this public manner, riding upon an ass, with the multitude attending hin, some going before, and others after, crying, "Hosanna" to him: and into the temple; which he rode up directly to; the Vulgate Latin, Syriac, Persic, and Ethiopic versions, leave out the copulative "and"; his great concern being there; and having dismounted, and dismissed the colt, and sent it by proper persons to the owner of it, he went into the temple, into the court of the Gentiles; where he found and overturned the tables of the money changers, and the seats of them that sold doves, and healed the lame and the blind: and when he had looked round about upon all things; that is, in the temple, as the Lord and proprietor of it; and made a thorough visitation of it, and search into it, and corrected what was amiss in it: and now the eventide was come, he went out unto Bethany with the twelve; having spent great part of the day in reforming abuses in the temple, in healing diseases, and disputing with the chief priests and Scribes: the evening being come, he did not think fit, for some reasons, to stay in the city; but went out to Bethany, which was near two miles off, and lodged there; See Gill on Mat 21:17.

Verse 12

And on the morrow,.... The next day early in the morning, when they were come from Bethany; Christ, and his twelve disciples. The Syriac and Persic versions read, "when he came out of Bethany"; though not alone, but with the twelve disciples, who went with him there, and returned with him, as appears from Mar 11:14, as he and they came out of that place early in the morning, having ate nothing, before they came from thence, he was hungry; See Gill on Mat 21:18.

Verse 13

And seeing a fig tree afar off,.... By the wayside, at some distance from him: having leaves; very large and spreading, which made a great show, as if there might be fruit on it: he came; unto it; either he went out of his way to it, or having seen it before him a good way off, at length came up to it if haply he might find any thing thereon; that is, any fruit; for he saw at a distance, there were leaves upon it; and which was the more remarkable, since it was the time of the fig tree just putting forth its tender branches, leaves, and fruit: and when he came to it, he found nothing but leaves; no fruit at all upon it, contrary to his expectation as man, and the promising appearance the tree made: for the time of figs was not yet; or, "for it was not the time of figs"; for the word "yet", is not in the text: and the words seem rather to be a reason, why Christ should not have expected fruit on it, than that he should: but the sense is, either because the time of gathering figs was not come; and since therefore they were not gathered, he might the rather hope to find some on it; or because it was not a kind season for figs, a good fig year; and this tree appearing in such a flourishing condition, might raise his expectation of finding fruit, yet he found none but leaves only; because it was so bad a season for figs, that even the most promising trees had none upon them: or this, tree being of an uncommon sort, though Christ expected to find no fruit on other trees, because the time of common: figs was not come, yet he might hope to, find some on this. Some critics neglecting the accents, render the words, "where he was, it was the season of figs"; See Gill on Mat 21:19.

Verse 14

And Jesus answered and said unto it,.... The fig tree; a Jewish way of speaking, often used when nothing before is said; the Syriac, Arabic, and Persic versions, leave out the word "answered", as they do also the word "Jesus"; and which is likewise omitted by the Vulgate Latin, though the other is retained: no man eat fruit of thee hereafter for ever; which is all one, as if he had said, as the other evangelist does, let no fruit grow on thee; for where no fruit is, none can be had, or eaten of. This tree may not only be an emblem of the Jewish people, who made a great show of religion, and enjoyed a great many privileges; and from whom, speaking after the manner of men, the fruits of good works, righteousness, and holiness, might have been hoped and looked for; when instead thereof, there was nothing but talk about them, and an observance of some insignificant rites and traditions of the "elders"; on which account, utter ruin and destruction ensued; but also of any outward professor of religion, who enjoying the means of grace, and making great pretensions to devotion and piety, it might be expected that he should do good works, well pleasing to God, and bring forth fruit to the glory of his name: whereas he only talks of good works, but does none; at least, no fruits of grace and righteousness are to be found on him; and at the last day, he will be cast as dry wood, as a withered branch, into everlasting burnings, being fit fuel for them. And his disciples heard it; "this saying", as the Persic version adds, and took notice of it, being in company with him.

Verse 15

And they came to Jerusalem,.... The Ethiopic version reads, "he came"; that is, Christ; but not alone, for his disciples were with him: Beza says, that, one exemplar he had met with, adds "again", and so one of Stephens's copies; for they had been there the day before: and Jesus went into the temple: the Syriac and Persic versions add, "of God"; into the court of the Gentiles, as he did the preceding day: and began to cast out them that bought and sold in the temple, and overthrew the tables of the money changers, and the seats of them that sold doves; which was done, as Matthew relates, the same day that he made his public entry into Jerusalem: wherefore it is highly probable, that upon Christ's leaving the city, they returned "again", and were the next morning sitting and doing business in the temple as before; and were drove out again by Christ, who, upon his return, found them there. They "that bought and sold in the temple", were those that bought and sold lambs for the passover, which was now at hand; and the sheep and oxen for the "Chagiga", or feast the day following; as well as doves hereafter mentioned, for new mothers, and such as had fluxes: and that part of the temple where this business was carried on, was in a large space within the area of the temple, where shops were built for that purpose: and by "the money changers", whose "tables" are said to be "overthrown", are meant, such as sat at tables to receive the half shekel, who changed those that brought whole shekels, or foreign money: and who had so much for changing, which was called "Kolbon"; from whence they had the name of "Collybistae", in the text: and "doves", as before observed, were the offering of the poorer sort of women after birth, at the time of their purification, and of profluvious persons; of which many came from all parts, at the time of the passover: upon which account, there was a great demand for these creatures; and many sat upon seats to sell them, which Christ overturned; See Gill on Mat 21:12.

Verse 16

And would not suffer that any man,.... He was more strict and severe than the day before; and gave orders, that they should be so far from being allowed to sit and trade in that sacred place, that no man should carry any vessel through the temple; should make a, thoroughfare of it, by carrying through to any other place, any vessel that was for common use, or any sort of burden whatever: and this they could not well find fault with, nor complain of, since it was agreeable to one of their own canons; for they say (h), "a man may not go into the mountain of the house, with his staff (in his hands); nor with shoes (on his feet); nor with his girdle, and his money in it; nor with a bag thrown over his shoulders; nor with dust upon his feet; nor might he make it, "a thoroughfare", and much less spit in it.'' (h) Misn. Beracot, c. 9. sect. 5. Vid. T. Bab. Beracot, fol. 62. 2. & Yebamot, fol. 6. 2. & Midrash Kohelet, fol. 70. 3. & Maimon. Hilch. Beth Habbechira, c. 7. sect. 1, 2, 3.

Verse 17

And he taught, saying unto them, is it not written,.... In Isa 56:7. My house shall be called of all nations, the house of prayer? For not only the Jews went up to the temple to pray, see Luk 18:10, but the Gentiles also, who became of the Jewish religion, and had a court built for that purpose; and so the whole temple, from hence, was called an house of prayer: and the meaning is, not only that it should be called so by the Gentiles, but that it should be so to them, and made use of by them as such. Jarchi's note on the clause in Isa 56:7 is, "not for Israel only, but also for the proselytes." But ye have made it a den of thieves; for no other, in our Lord's esteem, were the buyers and sellers of sheep, oxen, and doves, and the money changers, and the priests that encouraged them, and had a profit out of them: now these had their seats, shops, and tables, within the mountain of the house; and even in that part of it, which was assigned to the Gentiles, the nations of the world, who became proselytes, and came up to Jerusalem to worship there at certain times; See Gill on Mat 21:13.

Verse 18

And the Scribes and chief priests heard it,.... The reproof he gave to the money changers, and buyers, and sellers in the temple; and his strict prohibition that none should carry any vessels through it; and the argument he used from the prophecy of Isaiah, and the sharp rebuke he gave for the profanation of the holy place: and sought how they might destroy him: they took counsel together to take away his life, for they hated reformation: for they feared him; lest he should go on to make great changes and alterations among them, which would affect their credit and character, and their gains also, and draw the people after him: because all the people were astonished at his doctrine; both as to the matter of it, which were such words as never man spake; and, as to the manner of it, being with such majesty, power, and authority, as the Scribes and Pharisees taught not with; and also at the miracles, by which it was confirmed, as well as at the reformation and discipline he was introducing; which was done with such an air of sovereignty and power, as was amazing.

Verse 19

And when even was come, he went out of the city. Of Jerusalem, as he did the evening before, and for the same reasons: probably he went to Bethany, where he had lodged the last night, with Lazarus, Martha, and Mary; or to the Mount of Olives, where he sometimes spent the night in prayer: the Syriac version renders it, "they went out"; for Christ took his disciples with him, as is evident from the following verse. And when even was come, he went out of the city. Of Jerusalem, as he did the evening before, and for the same reasons: probably he went to Bethany, where he had lodged the last night, with Lazarus, Martha, and Mary; or to the Mount of Olives, where he sometimes spent the night in prayer: the Syriac version renders it, "they went out"; for Christ took his disciples with him, as is evident from the following verse. Mark 11:20 mar 11:20 mar 11:20 mar 11:20And in the morning, as they passed by,.... The fig tree; when they returned the next morning from Bethany, or the Mount of Olives, or the place, wherever it was, they had been that night: they saw the fig tree dried up from the roots; they did not see it immediately wither as it did, nor could they see it, as they went from Jerusalem to this place, because it was then in the evening; but in the morning, as they came along, they observed it; not only that the tender branches and boughs of it, but the trunk and body of the tree, and even the roots of it, were all dried up; so that it was entirely dead, and there was no room ever to expect it would revive, and bear any more fruit.

Verse 20

And Peter, calling to remembrance,.... Not so much the tree, and its spreading leaves, and the greatness of it, and the flourishing condition it was in, the other day, as the imprecation of Christ upon it: saith unto him, Master, behold, the fig tree which thou cursedst is withered away; which he observed, as matter of astonishment, and as an instance of Christ's surprising power and authority; See Gill on Mat 21:20.

Verse 21

And Jesus answering, saith unto them,.... To all the disciples; for what Peter said, he said in the name of them all; and according to Matthew, the disciples said, "how soon is the fig tree withered away?" To which this is an answer; though the Arabic version renders it, "to him"; as if the words were directed particularly to Peter: have faith in God; or "the faith of God", so the Vulgate Latin, Syriac, Persic, and Ethiopic versions; that is, exercise, and make use of that faith which has God for its author, which is the work of God, and of his operation, a free grace gift of his; and which has God for its object; and is supported by his power, and encouraged by his goodness, truth, and faithfulness: and so the Arabic version renders it, "believe in God"; not only that such things may be done, as the drying up a fig tree, but those that are much greater.

Verse 22

For verily I say unto you, that whosoever shall say unto this mountain,.... The Mount of Olives, at, or near which they now were, be thou removed, and be thou cast into the sea; that is, of Galilee, which was nearest, and yet many miles off: and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; not only as to removing a mountain, and casting it into the sea, but any thing equally difficult; he shall have whatsoever he saith: whatever he commands shall be done; See Gill on Mat 21:21.

Verse 23

Therefore I say unto you,.... For encouragement in prayer more particularly, without which nothing should be attempted, and especially which is above the power of nature, and is of a miraculous kind: whatsoever things ye desire when ye pray; that is, according to the revealed will of God, is for the confirmation of his Gospel, and for the glory of his name: believe that ye receive them, and ye shall have them; the petitions that are desired, and the things asked in them: that is, be as much assured of having them, as if you had already received them, and you shall have them; for the sense can never be, that they should believe they received them before they had them; this would be a contradiction in terms; and Beza's ancient copy, and one of Stephens's copies read it, "believe that ye shall receive", as in Mat 21:22, and so the Vulgate Latin version; with which agree the Arabic and Ethiopic versions, which render it, "believe that ye shall enjoy", or "obtain"; and the Syriac version, "believe that ye are about to receive"; and great faith it is so to believe; and this is the prayer of faith; see Jo1 5:14.

Verse 24

And when ye stand praying,.... Are about to engage in that work, or are engaged in it, performing it in such a posture; for standing was an usual posture in praying; See Gill on Mat 6:5; forgive, if ye have ought against any, that your Father also in heaven may forgive you your trespasses. The sense is, that if, while a man is praying, it comes into his mind that such an one has committed a trespass against him, has done him an injury, of which he has just reason to complain; but instead of complaining of it before God, and calling upon him to avenge his cause, he should immediately in his heart, and from his heart, forgive him, even though he is not present to acknowledge his sin, and ask his pardon; and such an one may expect forgiveness of God, and a manifestation of it to his soul; which is one the things he is constantly praying for, as his daily case makes it necessary: not that it is to be understood as though his for, giving the person that has offended him, is the cause, or condition, of his receiving remission of sin at the hand of God; for then it would not be through the blood of Christ, and according to the riches of his grace; but this points at a temper and disposition of mind well pleasing to God, and describes persons who may expect this favour from him; See Gill on Mat 6:14.

Verse 25

But if ye do not forgive,.... Freely and fully, such as have trespassed against you, remit the debts they owe, and pass by the offences and injuries done you, and put up with every affront and indignity: neither will your heavenly Father forgive your trespasses; that is, such persons do not appear to have any true, or right notions of forgiveness; nor is there any evidence that their hearts are duly affected, or truly impressed with a sense of it; nor can they, upon their own principles and conduct, expect it: not but that to whomsoever God stands in the relation of a Father, and they are his children by adopting grace; these he pities and pardons, Christ's sake; the same covenant which contains the blessing of adoption, provides for pardoning mercy, and a non-remembrance of sin; the same persons that are predestinated to the adoption of children by Christ, and whom he has redeemed, that they might receive it, have the forgiveness of their sins, according to the riches of God's grace; for redemption and forgiveness of sins go together; and as many as are the children of God by faith in Christ, by the same faith receive the remission of sins; and without a view of pardon through the blood of Christ, a child of God cannot draw nigh to its heavenly Father, with that boldness, and cheerfulness, and filial fear it should; but there is forgiveness with him, that he may be feared; to whomsoever God stands in the relation of a Covenant God and Father, to them he manifests himself as a God pardoning iniquity, transgression, and sin: unless the word "father" here not to be taken for such a special relation of grace, but only as expressive of him as the God of nature and providence, who has made; and takes care of all his creatures; in which sense he is the Father of all: as it is said, "have we not all one Father? hath not one God created us?" Mal 2:10; and so "our heavenly Father", or "our Father" which is in heaven, may be so called only from the place where he dwells; and not from the grace he bestows on men, making them partakers of his heavenly gifts and calling, and blessing them in heavenly places, or things in Christ Jesus: in the former view of him it will not necessarily follow, that he does forgive sin, whereas under the latter consideration of him it will; for forgiveness is one of the heavenly gifts and things which he blesses his children with; See Gill on Mat 6:15.

Verse 26

And they come again to Jerusalem,.... The Persic and Ethiopic versions read, "he came", which must be understood with his disciples; for they never parted from him till he was apprehended in the garden. Luke says, Luk 20:1, that it was "on one of those days"; and the Persic version here reads, "on another day": it was the day after the cursing of the fig tree, and two days after his public entrance into Jerusalem: and as he was walking in the temple; not alone, but his disciples with him, and a multitude of people, whom he was teaching and preaching the Gospel to, as he walked to and fro; and whilst he was there employed, there come to him the chief priests, and the Scribes, and the elders: the Jewish sanhedrim; for of these that great council of the nation consisted; See Gill on Mat 21:23.

Verse 27

And say unto him, by what authority dost thou do these things?.... Enter into the temple, as if he was Lord of it; and correct in such a magisterial way every thing he thought an abuse in it; do the miracles he did, as healing the lame, and blind; and take upon him to instruct the people, a work he was now engaged in: and who gave thee this authority to do these things? See Gill on Mat 21:23.

Verse 28

And Jesus answered and said unto them,.... Being not in the least intimidated by such a body of men: I will also ask of you one question; or "one word", or "one thing"; here answers to the Hebrew word which signifies both "word" and "thing": and answer me, and I will tell you by what authority I do these things; See Gill on Mat 21:24.

Verse 29

The baptism of John,.... The doctrine of which he was the first preacher, and the ordinance of which he was the first administrator: was it from heaven, or of men? was it of divine or of human institution? answer me; directly and plainly, without any shuffling, or evasion: it is a fair question, and may be answered; and the answer to it our Lord suggests would naturally lead to a proper one to their question; See Gill on Mat 21:25.

Verse 30

And they reasoned with themselves saying,.... Privately; perhaps, they withdrew at a little distance for a short time, and consulted among themselves what answer to return; and the amount of their reasonings were this; if we shall say from heaven, he will say, why then did ye not believe him? that is, should they say that John had a divine commission for what he said and did, they were aware that Christ would reply, why did not ye give credit to him? and had you done so, seeing he testified of me, you would have had no occasion to have put the above question; See Gill on Mat 21:25.

Verse 31

But if we shall say, of men,.... That John's baptism was an human invention, and he had no authority from God to preach and administer it, they feared the people; lest being enraged thereby they should, at once, rise up, and destroy them: for all men counted John, that he was a prophet indeed; a real prophet, one truly sent from God, and had his commission and credentials from him: this was the general sentiment of the people; See Gill on Mat 21:26.

Verse 32

And they answered and said unto Jesus,.... Being reduced by this dilemma to the greatest streight and difficulty; we cannot tell: they could, if they would, but they did not care to tell; they knew if they did, they should expose themselves one way or other: and Jesus answering, saith unto them, neither do I tell you by what authority I do these things; See Gill on Mat 21:27. Next: Mark Chapter 12

Verse 1

We have here the story of the public entry Christ made into Jerusalem, four or five days before his death. And he came into town thus remarkably, 1. To show that he was not afraid of the power and malice of his enemies in Jerusalem. He did not steal into the city incognito, as one that durst not show his face; no, they needed not send spies to search for him, he comes in with observation. This would be an encouragement to his disciples that were timorous, and cowed at the thought of their enemies' power and rage; let them see how bravely their Master sets them all at defiance. 2. To show that he was not cast down or disquieted at the thoughts of his approaching sufferings. He came, not only publicly, but cheerfully, and with acclamations of joy. Though he was now but taking the field, and girding on the harness, yet, being fully assured of a complete victory, he thus triumphs as though he had put it off. I. The outside of this triumph was very mean; he rode upon an ass's colt, which being an ass, looked contemptible, and made no figure; and, being but a colt, whereon never man sat, we may suppose, was rough and untrimmed, and not only so, but rude and ungovernable, and would disturb and disgrace the solemnity. This colt was borrowed too. Christ went upon the water in a borrowed boat, ate the passover in a borrowed chamber, was buried in a borrowed sepulchre, and here rode on a borrowed ass. Let not Christians scorn to be beholden one to another, and, when need is, to go a borrowing, for our Master did not. He had no rich trappings; they threw their clothes upon the colt, and so he sat upon him, Mar 11:7. The persons that attended, were mean people; and all the show they could make, was, by spreading their garments in the way (Mar 11:8), as they used to do at the feast of tabernacles. All these were marks of his humiliation; even when he would be taken notice of, he would be taken notice of for his meanness; and they are instructions to us, not to mind high things, but to condescend to them of low estate. How ill doth it become Christians to take state, when Christ was so far from affecting it! II. The inside of this triumph was very great; not only as it was the fulfilling of the scripture (which is not taken notice of here, as it as in Matthew), but as there were several rays of Christ's glory shining forth in the midst of all this meanness. 1. Christ showed his knowledge of things distant, and his power over the wills of men, when he sent his disciples for the colt, Mar 11:1-3. By this it appears that he can do every thing, and no thought can be withholden from him. 2. He showed his dominion over the creatures in riding on a colt that was never backed. The subjection of the inferior part of the creation to man is spoken of with application to Christ (Psa 8:5, Psa 8:6, compared with Heb 2:8); for to him it is owing, and to his mediation, that we have any remaining benefit by the grant God made to man, of a sovereignty in this lower world, Gen 1:28. And perhaps Christ, in riding the ass's colt, would give a shadow of his power over the spirit of man, who is born as the wild ass's colt, Job 11:12. 3. The colt was brought from a place where two ways met (Mar 11:4), as if Christ would show that he came to direct those into the right way, who had two ways before them, and were in danger of taking the wrong. 4. Christ received the joyful hosannas of the people; that is, both the welcome they gave him and their good wishes to the prosperity of his kingdom, Mar 11:9. It was God that put it into the hearts of these people to cry Hosanna, who were not by art and management brought to it, as those were who afterward cried, Crucify, crucify. Christ reckons himself honoured by the faith and praises of the multitude, and it is God that brings people to do him this honour beyond their own intentions. (1.) They welcomed his person (Mar 11:9); Blessed is he that cometh, the ho erchomenos, he that should come, so often promised, so long expected; he comes in the name of the Lord, as God's Ambassador to the world; Blessed be he: let him have our applauses, and best affections; he is a blessed Saviour, and brings blessings to us, and blessed be he that sent him. Let him be blessed in the name of the Lord, and let all nations and ages call him Blessed, and think and speak highly and honourably of him. (2.) They wished well to his intent, Mar 11:10. They believed that, mean a figure as he made, he had a kingdom, which should shortly be set up in the world, that it was the kingdom of their father David (that father of his country), the kingdom promised to him and his seed for ever; a kingdom that came in the name of the Lord, supported by a divine authority. Blessed be this kingdom; let it take place, let it get ground, let it come in the power of it, and let all opposing rule, principality, and power, be put down; let it go on conquering, and to conquer. Hosanna to this kingdom; prosperity be to it; all happiness attend it. The proper signification of hosanna is that which we find, Rev 7:10. Salvation to our God, that sitteth on the throne, and to the Lamb; success to religion, both natural and revealed, Hosanna in the highest. Praises be to our God, who is in the highest heavens over all, God blessed for ever; or, Let him be praised by his angels, that are in the highest heavens, let our hosannas be an echo to theirs. Christ, thus attended, thus applauded, came into the city, and went directly to the temple. Here was no banquet of wine prepared for his entertainment, nor the least refreshment; but he immediately applied himself to his work, for that was his meat and drink. He went to the temple, that the scripture might be fulfilled; "The Lord whom ye seek, shall suddenly come to his temple, without sending any immediate notice before him; he shall surprise you with a day of visitation, for he shall be like a refiner's fire, and like fuller's soap," Mal 3:1-3. He came to the temple, and took a view of the present state of it, Mar 11:11. He looked round about upon all things, but as yet said nothing. He saw many disorders there, but kept silence, Psa 50:21. Though he intended to suppress them, he would not go about the doing of it all on a sudden, lest he should seem to have done it rashly; he let things be as they were for this night, intending the next morning to apply himself to the necessary reformation, and to take the day before him. We may be confident that God sees all the wickedness that is in the world, though he do not presently reckon for it, nor cast it out. Christ, having make his remarks upon what he saw in the temple, retired in the evening to a friend's house at Bethany, because there he would be more out of the noise of the town, and out of the way of being suspected, a designing to head a faction.

Verse 12

Here is, I. Christ's cursing the fruitless fig-tree. He had a convenient resting-place at Bethany, and therefore thither he went at resting-time; but his work lay at Jerusalem, and thither therefore he returned in the morning, at working-time; and so intent was he upon his work, that he went out from Bethany without breakfast, which, before he was gone far, he found the want of, and was hungry (Mar 11:12), for he was subject to all the sinless infirmities of our nature. Finding himself in want of food, he went to a fig-tree, which he saw at some distance, and which being well adorned with green leaves he hoped to find enriched with some sort of fruit. But he found nothing but leaves; he hoped to find some fruit, for though the time of gathering in figs was near, it was not yet; so that it could not be pretended that it had had fruit, but that it was gathered and gone; for the season had not yet arrived. Or, He found none, for indeed it was not a season of figs, it was no good fig-year. But this was worse than any fig-tree, for there was not so much as one fig to be found upon it, though it was so full of leaves. However, Christ was willing to make an example of it, not to the trees, but to the men, of that generation, and therefore cursed it with that curse which is the reverse of the first blessing, Be fruitful; he said unto it, Never let any man eat fruit of thee hereafter for ever, Mar 11:14. Sweetness and good fruit are, in Jotham's parable, the honour of the fig-tree (Jdg 9:11), and its serviceableness therein to man, preferable to the preferment of being promoted over the trees; now to be deprived of that, was a grievous curse. This was intended to be a type and figure of the doom passed upon the Jewish church, to which he came, seeking fruit, but found none (Luk 13:6, Luk 13:7); and though it was not, according to the doom in the parable, immediately cut down, yet, according to this in the history, blindness and hardness befell them (Rom 11:8, Rom 11:25), so that they were from henceforth good for nothing. The disciples heard what sentence Christ passed on this tree, and took notice of it. Woes from Christ's mouth are to be observed and kept in mind, as well as blessings. II. His clearing the temple of the market-people that frequented it, and of those that made it a thoroughfare. We do not find that Christ met with food elsewhere, when he missed of it on the fig-tree; but the zeal of God's house so ate him up, and made him forget himself, that he came, hungry as he was, to Jerusalem, and went straight to the temple, and began to reform those abuses which the day before he had marked out; to show that when the Redeemer came to Zion, his errand was, to turn away ungodliness from Jacob (Rom 11:26), and that he came not, as he was falsely accused, to destroy the temple, but to purify and refine it, and reduce his church to its primitive rectitude. 1. He cast out the buyers and sellers, overthrew the tables of the money-changers (and threw the money to the ground, the fitter place for it), and threw down the seats of them that sold doves. This he did as one having authority, as a Son in his own house. The filth of the daughter of Zion is purged away, not by might, nor by power, but by the spirit of judgment, and the spirit of burning. And he did it without opposition; for what he did, was manifested to be right and good, even in the consciences of those that had connived at it, and countenanced it, because they got money by it. Note, It may be some encouragement to zealous reformers, that frequently the purging out of corruptions, and the correcting of abuses, prove an easier piece of work than was apprehended. Prudent attempts sometimes prove successful beyond expectation, and there are not those lions found in the way, that were feared to be. 2. He would not suffer that any man should carry any vessel, any sort of goods or wares, through the temple, or any of the courts of it, because it was the nearer way, and would save them the labour of going about, Mar 11:16. The Jews owned that it was one of the instances of honour due to the temple, not to make the mountain of the house, or the court of the Gentiles, a road, or common passage, or to come into it with any bundle. 3. He gave a good reason for this; because it was written, My house shall be called of all nations, The house of prayer, Mar 11:17. So it is written, Isa 56:7. It shall pass among all people under that character. It shall be the house of prayer to all nations; it was so in the first institution of it; when Solomon dedicated it, it was with an eye to the sons of the strangers, Kg1 8:41. And it was prophesied that it should be yet more so. Christ will have the temple, as a type of the gospel-church, to be, (1.) A house of prayer. After he had turned out the oxen and doves, which were things for sacrifice, he revived the appointment of it as a house of prayer, to teach us that when all sacrifices and offerings should be abolished, the spiritual sacrifices of prayer and praise should continue and remain for ever. (2.) That it should be so to all nations, and not to the people of the Jews only; for whosoever shall call upon the name of the Lord, shall be saved, though not of the seed of Jacob, according to the flesh. It was therefore insufferable for them to make it a den of thieves, which would prejudice those nations against it, whom they should have invited to it. When Christ drove out the buyers and sellers at the beginning of his ministry, he only charged them with making the temple a house of merchandise (Joh 2:16); but now he chargeth them with making it a den of thieves, because since then they had twice gone about to stone him in the temple (Joh 8:59; Joh 10:31), or because the traders there were grown notorious for cheating their customers, and imposing upon the ignorance and necessity of the country people, which is no better than downright thievery. Those that suffer vain worldly thoughts to lodge within them when they are at their devotions, turn the house of prayer into a house of merchandise; but they that make long prayers for pretence to devour widows' houses, turn it into a den of thieves. 4. The scribes and the chief priests were extremely nettled at this, Mar 11:18. They hated him, and hated to be reformed by him; and yet they feared him, lest he should next overthrow their seats, and expel them, being conscious to themselves of the profaning and abusing of their power. They found that he had a great interest, that all the people were astonished at his doctrine, and that every thing he said, was an oracle and a law to them; and what durst he not attempt, what could he not effect, being thus supported? They therefore sought, not how he might make their peace with him, but how they might destroy him. A desperate attempt, and which, one would think, they themselves could not but fear was fighting against God. But they care not what they do, to support their own power and grandeur. III. His discourse with his disciples, upon occasion of the fig-tree's withering away which he had cursed. At even, as usual, he went out of the city (Mar 11:19), to Bethany; but it is probable that it was in the dark, so that they could not see the fig-tree; but the next morning, as they passed by, they observed the fig-tree dried up from the roots, Mar 11:20. More is included many times in Christ's curses than is expressed, as appears by the effects of them. The curse was no more than that it should never bear fruit again, but the effect goes further, it is dried up from the roots. If it bear no fruit, it shall bear no leaves to cheat people. Now observe, 1. How the disciples were affected with it. Peter remembered Christ's words, and said, with surprise, Master, behold, the fig-tree which thou cursedst is withered away, Mar 11:21. Note, Christ's curses have wonderful effects, and make those to wither presently, that flourished like the green bay-tree. Those whom he curseth are cursed indeed. This represented the character and state of the Jewish church; which, from henceforward, was a tree dried up from the roots; no longer fit for food, but for fuel only. The first establishment of the Levitical priesthood was ratified and confirmed by the miracle of a dry rod, which in one night budded, and blossomed, and brought forth almonds (Num 17:8), a happy omen of the fruitlessness and flourishing of that priesthood. And now, by a contrary miracle, the expiration of that priesthood was signified by a flourishing tree dried up in a night; the just punishment of those priests that had abused it. And this seemed very strange to the disciples, and scarcely credible, that the Jews, who had been so long God's own, his only professing people in the world, should be thus abandoned; they could not imagine how that fig-tree should so soon wither away: but this comes of rejecting Christ, and being rejected by him. 2. The good instructions Christ gave them from it; for of those even this withered tree was fruitful. (1.) Christ teacheth them from hence to pray in faith (Mar 11:22); Have faith in God. They admired the power of Christ's word of command; "Why," said Christ, "a lively active faith would put as great a power into your prayers, Mar 11:23, Mar 11:24. Whosoever shall say to this mountain, this mount of Olives, Be removed, and be cast into the sea; if he has but any word of God, general or particular, to build his faith upon, and if he shall not doubt in his heart, but shall believe that those things which he saith, according to the warrant he has from what God hath said, shall come to pass, he shall have whatsoever he saith." Through the strength and power of God in Christ, the greatest difficulty shall be got over, and the thing shall be effected. And therefore (Mar 11:24), "What things soever ye desire, when ye pray believe that ye shall receive them; nay, believe that ye do receive them, and he that has power to give them, saith, Ye shall have them. I say unto you, Ye shall, Mar 11:24. Verily I say unto you, Ye shall," Mar 11:23. Now this is to be applied, [1.] To that faith of miracles which the apostles and first preachers of the gospel were endued with, which did wonders in things natural, healing the sick, raising the dead, casting out devils; these were, in effect, the removing of mountains. The apostles speak of a faith which would do that, and yet might be found where holy love was not, Co1 13:2. [2.] It may be applied to that miracle of faith, which all true Christians are endued with, which doeth wonders in things spiritual. It justifies us (Rom 5:1), and so removes the mountains of guilt, and casts them into the depths of the sea, never to rise up in judgment against us, Mic 7:19. It purifies the heart (Act 15:9), and so removes mountains of corruption, and makes them plains before the grace of God, Zac 4:7. It is by faith that the world is conquered, Satan's fiery darts are quenched, a soul is crucified with Christ, and yet lives; by faith we set the Lord always before us, and see him that is invisible, and have him present to our minds; and this is effectual to remove mountains, for at the presence of the Lord, at the presence of the God of Jacob, the mountains were not only moved, but removed, Psa 114:4-7. (2.) To this is added here that necessary qualification of the prevailing prayer, that we freely forgive those who have been any way injurious to us, and be in charity with all men (Mar 11:25, Mar 11:26); When ye stand praying, forgive. Note, Standing is no improper posture for prayer; it was generally used among the Jews; hence they called their prayers, their standings; when they would say how the world was kept up by prayer, they expressed it thus, Stationibus stat mundus - The world is held up by standings. But the primitive Christians generally used more humble and reverent gesture of kneeling, especially on fast days, though not on Lord's days. When we are at prayer, we must remember to pray for others, particularly for our enemies, and those that have wronged us; now we cannot pray sincerely that God would do them good, if we bear malice to them, and wish them ill. If we have injured others before we pray, we must go and be reconciled to them; Mat 5:23, Mat 5:24. But if they have injured us, we go a nearer way to work, and must immediately from our hearts forgive them. [1.] Because this is a good step towards obtaining the pardon of our own sins: Forgive, that your Father may forgive you; that is, "that he may be qualified to receive forgiveness, that he may forgive you without injury to his honour, as it would be, if he should suffer those to have such benefit by his mercy, as are so far from being conformable to the pattern of it." [2.] Because the want of this is a certain bar to the obtaining of the pardon of our sins; "If ye do not forgive those who have injured you, if he hate their persons, bear them a grudge, meditate revenge, and take all occasion to speak ill of them, neither will your Father forgive your trespasses." This ought to be remembered in prayer, because one great errand we have to the throne of grace, is, to pray for the pardon of our sins: and care about it ought to be our daily care, because prayer is a part of our daily work. Our Saviour often insists on this, for it was his great design to engage his disciples to love one another.

Verse 27

We have here Christ examined by the great Sanhedrim concerning his authority; for they claimed a power to call prophets to an account concerning their mission. They came to him when he was walking in the temple, not for his diversion, but teaching the people, first one company and then another. The Peripatetic philosophers were so called from the custom they had of walking when they taught. The cloisters, or piazzas, in the courts of the temple, were fitted for this purpose. The great men were vexed to see him followed and heard with attention, and therefore came to him with some solemnity, and did as it were arraign him at the bar with this question, By what authority doest thou these things? Mar 11:28. Now observe, I. How they designed hereby to run him aground, and embarrass him. If they could make it out before the people, that he had not a legal mission, that he was not duly ordained, though he was ever so well qualified, and preached ever so profitably and well, they would tell the people that they ought not to hear him. This they made the last refuge of an obstinate unbelief; because they were resolved not to receive his doctrine, they were resolved to find some flaw or other in his commission, and will conclude it invalid, if it be not produced and ratified in their court. Thus the Papists resolve their controversy with us very much into the mission of our ministers, and if they have but any pretence to overthrow that, they think they have gained their point, though we have the scripture ever so much on our side. But this is indeed a question, which all that act either as magistrates or ministers, ought to be furnished with a good answer to, and often put to themselves, By what authority do I these things? For how can men preach except they be sent? Or how can they act with comfort, or confidence, or hope of success, except they be authorized? Jer 23:32. II. How he effectually ran them aground, and embarrassed them, with this question, "What are your thoughts concerning the baptism of John? Was it from heaven, or of men? By what authority did John preach, and baptize, and gather disciples? Answer me, Mar 11:30. Deal fairly and ingenuously, and give a categorical answer, one way or the other." By this resolve of their question into this, our Saviour intimates how near akin his doctrine and baptism were to John's; they had the same original, and the same design and tendency - to introduce the gospel kingdom. Christ might with the better grace put this question to them, because they had sent a committee of their own house to examine John, Joh 1:19. "Now," saith Christ, "what was the result of your enquiries concerning him?" They knew what they thought of this question; they could not but think that John Baptist was a man sent of God. But the difficulty was, what they should say to it now. Men that oblige not themselves to speak as they think (which is a certain rule) cannot avoid perplexing themselves thus. 1. If they own the baptism of John to be from heaven, as really it was, they shame themselves; for Christ will presently turn it upon them, Why did ye not then believe him, and receive his baptism? They could not bear that Christ should say this, but they could bear it that their own consciences should say so, because they had an art of stifling and silencing them, and because what conscience said, though it might gall and grate them a little, would not shame them; and then they would do well enough, who looked no further than Saul's care, when he was convicted, Honour me now before this people, Sa1 15:30. 2. If they say, "It is of men, he was not sent of God, but his doctrine and baptism were inventions of his own," they expose themselves, the people will be ready to do them a mischief, or a least clamour upon them; for all men counted John that he was a prophet indeed, and therefore they could not bear that he should be reflected on. Note, There is a carnal slavish fear, which not only wicked subjects but wicked rulers likewise are liable to, which God makes use of as a means to keep the world in some order, and to suppress violence, that it shall not always grow up into a rod of wickedness. Now by this dilemma to which Christ brought them, (1.) They were confounded and baffled, and forced to make a dishonourable retreat; to pretend ignorance - We cannot tell (and that was mortification enough to those proud men), but really to discover the greatest malice and wilfulness. What Christ did by his wisdom, we must labour to do by our well doing - put to silence the ignorance of foolish men, Pe1 2:15. (2.) Christ came off with honour, and justified himself in refusing to give them an answer to their imperious demand; Neither tell I you by what authority I do these things. They did not deserve to be told; for it was plain that they contended not for truth, but victory; nor did he need to tell them, for the works which he did, told them plainly that he had authority from God to do what he did; since no man could do those miracles which he did unless God were with him. Let them wait but three or four days, and his resurrection shall tell them who gave him his authority, for by that he will be declared to be the Son of God with power, as by their rejecting of him, notwithstanding, they will be declared to be the enemies of God.

Verse 1

11:1–13:37 This section centers on Jesus’ relationship to the Jerusalem Temple. Mark’s geographical arrangement places in 11:1–16:8 all his accounts of Jesus’ teachings and events associated with Jerusalem. • The section concludes (13:1-37) with Jesus’ second extended teaching discourse (see 4:1-34), now focusing on the destruction of the Temple and the coming of the Son of Man. It is the climax for numerous statements within 11:1–13:37 concerning the divine judgment about to fall on Jerusalem and the Temple (see especially 11:12-25 and 12:1-12).

11:1 Jerusalem was Jesus’ goal. During the week before his crucifixion, Jesus apparently stayed in Bethany with his disciples (11:11-12; 14:3-9). • The Mount of Olives is frequently associated with the site of the final judgment (Zech 14:4) and the place where the Messiah will manifest himself (Ezek 11:23; 43:1-5; see also Josephus, Antiquities 20.8.6). • As he did at other times, Jesus sent two of them (see Mark 6:7).

Verse 2

11:2-3 There have already been numerous examples of Jesus’ supernatural knowledge (2:8; 3:5; 5:30, 32; 8:17, 31), but the people’s acceptance of the reply that the Lord needs it (11:3, 6) suggests that Jesus had prearranged it (cp. 14:13-16). Jesus had intentionally planned to enter Jerusalem in fulfillment of Zech 9:9.

Verse 3

11:3 The Lord needs it and will return it soon: Mark’s readers have already seen the word Lord used to refer to Jesus (1:3; 2:28; 5:19; see also 12:36-37; 13:35), so they would understand it as referring to the Lord Jesus Christ, who needed the colt (see also Rom 10:9; Phil 2:11).

Verse 4

11:4-6 The disciples carried out Jesus’ instructions and found things as he had said.

Verse 7

11:7-8 the colt . . . he sat on it: Cp. Zech 9:9; some of the people undoubtedly understood that they were witnessing the arrival of the Messiah. • The disciples made a seat for Jesus with their outer garments and others spread garments and branches from nearby trees into an honorary pathway for Jesus to ride upon to Jerusalem (see 1 Kgs 1:38-48; 2 Kgs 9:13).

Verse 9

11:9-10 Praise God! (Greek Hosanna): By the first century AD, Hosanna was no longer used literally as a cry for rescue from enemies but had become an idiomatic expression of joy and jubilation (cp. “Praise the Lord!” as used today). For the people, it was the exuberant welcome (Luke 19:38-40) of a famous pilgrim, the prophet from Galilee (Matt 21:11). The miracle of raising Lazarus from the dead might have contributed to the excitement of the day (John 12:9-11), but even the disciples did not truly understand this event until later (John 12:16). For Jesus, though, it was a fulfillment of prophecy. Jesus prepared for the occasion carefully and offered himself to the people of Israel as God’s Anointed, the Messiah.

Verse 11

11:11 The account ends surprisingly: The exuberant crowd disappears and Jesus’ actual entrance into the Temple is anticlimactic in comparison to his approach. Apparently, in the minds of the people, nothing important had taken place. Jesus’ looking around prepares the reader for God’s judgment on the Temple (11:15-17).

Verse 12

11:12-25 In the synoptic Gospels, Jesus’ messianic entry into Jerusalem is intimately associated with the cleansing of the Temple (see 11:15-17; cp. Matt 21:1-17; Luke 19:28-48). In John, however, the account of the cleansing is recorded early in Jesus’ ministry (John 2:13-22). It is uncertain whether there were two separate cleansings of the Temple (an early event recorded in John and this later event recorded in Matthew, Mark, and Luke) or just one cleansing recorded at different places by John and the synoptic writers. • In Mark’s account, the cursing of the fig tree (Mark 11:12-14, 20-25) forms an inclusio (bookends) around the cleansing of the Temple (11:15-19). Mark thus indicates that Jesus’ cleansing of the Temple should be interpreted in light of his cursing of the fig tree—as an act of judgment rather than reformation.

Verse 13

11:13-14 it was too early in the season for fruit: Jesus did not curse the fig tree merely because it lacked fruit. Rather, he was performing a prophetic sign act like those of earlier prophets (Isa 20; Jer 13:1-11; 19:1-13; Ezek 4). Just as Jesus judged the fruitless fig tree, so too he judged the Temple and the worship of Israel, in which he found no fruit. This judgment was fulfilled in AD 70 with the destruction of Jerusalem and the Temple by the Romans.

Verse 15

11:15-19 The largest part of the Temple in Jerusalem was the Court of the Gentiles, surrounded by covered porticoes. It was here that this selling probably took place.

11:15-16 When they arrived back: Upon entering the Temple, Jesus was intensely disturbed by the buying and selling of sacrificial animals and by the exchange of money. It was supervised by priests, who alone could certify that a potential sacrificial offering was acceptable. The practice of selling sacrificial animals was meant to ensure that only blemish-free animals were used in the service of the Temple. It was facilitated by setting up exchange tables in areas around Jerusalem, but exchange tables were set up within the Temple itself on the fifteenth of Adar, the month before Passover. Usually the exchange rate involved a 4- to 8-percent commission. Because of the large number of half-shekels (see Exod 30:11-16) and sacrifices involved, the money exchange and the sale of sacrificial animals was quite profitable. Jewish literature of the time was intensely critical of the priests for accumulating great wealth by robbing the poor. Jesus was not opposed to the Temple nor attacking the sacrificial system (Mark 1:44; Matt 5:17-19, 23; 17:24-27; Luke 17:14; Acts 6:7; 21:20-26), but he viewed this profiteering as theft and as desecrating the holy place. • Jesus’ actions probably did not affect as large a number of people as is sometimes envisioned. These actions took place in one part of the large Court of the Gentiles and would not have been observed by most people in other parts of the Temple. The lack of interference by the Roman authorities suggests that they did not observe the event or did not regard it as a riot or as insurrection. Furthermore, at Jesus’ trial, this action is never mentioned. It was not a massive attempt to stop all such activity, but a symbolic act foretelling the judgment soon to befall the Temple and the city.

Verse 16

11:16 from using the Temple as a marketplace: Or from carrying merchandise through the Temple. The Temple was also defiled by its use as a shortcut for carrying things from one part of the city to another. Other rabbis also forbade this practice (see Mishnah Berakhot 9.5; see Josephus, Against Apion 2.8).

Verse 17

11:17 Jesus quoted Isa 56:7 and Jer 7:11 in defense of his action. The first quotation emphasizes the importance of the Temple for Gentiles. God’s house was intended by its very architecture (i.e., the Court of the Gentiles) to assist Gentiles in becoming children of Abraham. Jesus’ act of judgment fell upon the leaders of Israel for hindering the Gentiles’ access to the Temple. They were desecrating the Temple by taking part of the Temple specifically designated as a house of prayer for all nations and turning it into a den of thieves through the profiteering taking place.

Verse 18

11:18 The leading priests and teachers of religious law plotted to kill Jesus because they feared him. His great influence among the people, the amazement created by his actions, and the influence of his teaching threatened their position (see 3:6; 12:12; 14:1-2, 10-11). Their response shows that reform was not enough: God’s judgment was necessary.

Verse 19

11:19 Jesus and the disciples left: They presumably returned to Bethany (11:11; 14:3).

Verse 20

11:20-21 Jesus’ miraculous power to judge the fig tree testified to his authority to bring about the judgment of Jerusalem that he had foretold. If Mark’s original audience was hearing his Gospel read to them in the late AD 60s, they knew that Roman legions were already enacting this prophetic judgment against Jerusalem.

Verse 22

11:22-23 The importance of Jesus’ words is emphasized by his emphatic I tell you the truth. • This mountain probably indicates the Temple Mount, not the Mount of Olives. The judgment of the Temple is the focus of 11:12-25; it will be referred to again in 12:9 and at great length in 13:1-37. Jesus’ reference to destroying the Temple would later be raised at his trial (14:58) and crucifixion (15:29).

Verse 24

11:24-25 Two additional sayings on prayer are tied to 11:23 by the word believe. In the first (11:24), we are told that we will receive what we ask for (see Matt 7:7) if we pray with the faith described in Mark 11:23. • Forgiveness is the second condition for answered prayer. Only when we forgive others can our most important prayer, that God forgive us, be answered (Matt 5:23-24; 6:12, 14-15; Luke 6:37; 11:4; cp. Luke 7:41-43, 47; Eph 4:32; Col 3:13).

Verse 27

11:27-33 Following the cleansing of the Temple (11:15-17; Matt 21:12-22; Luke 19:45-46), Jesus’ opponents question his authority to do so (see also Matt 21:23-27; Luke 20:1-8; cp. John 2:18-22).

11:27 Upon returning again to Jerusalem (see 11:1, 11, 15), Jesus and the disciples entered the Temple. The frequent repetition of Jerusalem reminds readers of what would soon take place there (10:32-34; see 8:31; 9:31; 14:1–16:8). • In the Temple, Jesus encountered the leading priests, the teachers of religious law, and the elders. These three groups made up the seventy-one–member high council (the ruling body of the nation). From earlier encounters with them (8:31; see also 14:43, 53; 15:1), we expect them to oppose Jesus.

Verse 28

11:28 Jesus’ authority includes his divine authority to cast out demons (1:22, 27; 5:1-13), heal (1:29–2:12; 5:21-43), forgive sins (2:10), and now cleanse the Temple. Jesus’ authority clearly was from God, but the religious leaders were unwilling to accept it.

Verse 29

11:29-30 Jesus often replied to his opponents with counter-questions (e.g., 2:8-9, 19, 25-26; 3:4, 23; 10:3, 38; see also 12:16), which is an effective way both to teach and to refute.

Verse 31

11:31-32 Jesus clearly placed his opponents in a bind, for either a “yes” or a “no” would damage their reputation and authority in the eyes of the people. Denying John’s prophetic authority would probably anger the people. Affirming it would mean that they should have accepted what John said, including what he said about Jesus. This answer would also answer their own question (11:28).

Verse 33

11:33 In answering, “We don’t know,” the religious leaders of the nation admitted that they could not answer a simple question that the people had no difficulty in answering: John was sent from God. They thus forfeited the religious leadership of the nation on this question. Their hardness of heart (3:5; 7:6), their unwillingness to see (4:12), and their deliberate refusal to accept the truth made further discussion fruitless. Their blindness and hostility toward God’s servants John the Baptist and Jesus, their desecration of the Temple, and their plot to kill Jesus all revealed why God’s judgment would come within that very generation (13:30).