Mark 11

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 15 2 8 0 0 Its Climax) or) Culmination) Chapter 11:1 16:8) CHAPTER XI) Outline of Chapter 11) Theme: The Work Which Thou Gavest Him To Do) A. The Week of the Passion) 11:1 11 The Triumphal Entry into Jerusalem) 11:12 14 The Cursing of the Fig Tree) 11:15 19 The Cleansing of the Temple) 11:20 25 The Lesson from the Withered Fig Tree) 11:27 33 Christ s Authority: Question and Counter-Question) ) 11:1 11 The Triumphal Entry into Jerusalem) 1 1 2 8 0 “tw://bible.?id=40.21.1-40.21.11|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.21.1-40.21.11|AUTODETECT|” Matt. 21:1 11) 1 1 -1 9 0 “tw://bible.?id=42.19.28-42.19.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.28-42.19.40|AUTODETECT|” Luke 19:28 40) 1 1 -1 9 0 “tw://bible.?id=43.12.12-43.12.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.12-43.12.19|AUTODETECT|” John 12:12 19) 1 9 2 8 0 0 11 1 And when they were approaching Jerusalem (and came) to Bethphage and Bethany near the Mount of Olives, Jesus sent two of his disciples, 2 and said to them, Go into the village opposite you, and at once as you enter it you will find a colt tied up, on which no one ever sat. Untie it and bring it here. 3 And if anyone says to you, Why are you doing this? answer, The Lord needs it and will return it shortly. ��520��) 4 They went away and found a colt outside in the street, tied up near the door, and they untied it. 5 And some people who were standing there were asking them, What are you doing, untying that colt? 6 They answered as Jesus had directed them, and were then allowed to take it.��521�� 7 They brought the colt to Jesus and laid their outer garments on it, and he took his seat on it. 8 And many people spread their outer garments on the road, while others spread leafy branches they had cut from the fields. 9 Those who went ahead and those who followed were shouting:) Hosanna!) Blessed (is) the One coming in the name of the Lord!) 10 Blessed (is) the coming kingdom of our father David!) Hosanna in the highest!) 11 He entered Jerusalem and went into the temple. And having looked around at everything, since it was already late he went out to Bethany with the twelve.) ) The account of The Perean Ministry has ended, and so has the entire second division of Mark s story concerning the work which the Father gave the Mediator to do. The evangelist has told us all that he, guided by the Holy Spirit, wanted to relate concerning the Progress or Continuation of Christ s work. At this point, therefore, the narrative of The Week of the Passion begins. It covers chapters 11 15 and is followed by the story of The Resurrection, chapter 16.) 1 1 2 8 0 “tw://bible.?id=43.11.18|AUTODETECT|” The preceding paragraph of Mark s Gospel described what Jesus did when he was going out of Jericho (10:46 52). From Jericho the little party continued on its way toward Jerusalem (cf. 10:32, 33). On reasonable grounds it may be assumed that Bethany, about two miles from Jerusalem 7 1 -1 9 0 “tw://bible.?id=43.11.18|AUTODETECT|” John 11:18) 1 1 -1 9 0 “tw://bible.?id=41.14.3-41.14.9|AUTODETECT|” ), was reached before sunset on Friday, that on the sabbath (Friday sunset to Saturday sunset) Jesus enjoyed the sabbath rest with his friends, that on Saturday evening a supper was given in his honor at the home of Simon the leper 7 1 -1 9 0 “tw://bible.?id=41.14.3-41.14.9|AUTODETECT|” Mark 14:3 9) 1 1 -1 9 0 0 ), and that the next day, being Sunday, the triumphal entry into Jerusalem occurred.) 1 39 2 8 0 0 Beginning, then, with Saturday evening, the main events in the conclusion of the story of Jesus, as recorded by Mark, are as follows:) Saturday evening) Supper in Bethany at the home of Simon the leper (14:3 9).) Sunday) Triumphal Entry into Jerusalem and return to Bethany (11:1 11).) Monday) Cursing of the fig tree, cleansing of the temple, and exit from the city (11:12 19).) Tuesday) Conversation between Peter and Jesus, who teaches The Twelve the lesson of the withered fig tree.) Confrontation between Jesus and his enemies, who ask him a series of questions which he answers, concluding with a question of his own. Parable of the Wicked Tenants.) Denunciation of the scribes.) Observation in the temple regarding a widow s offering.) Prediction of Jerusalem s destruction, the great tribulation, and the second coming.) Collusion for the purpose of killing Jesus.) For this entire series of events, from Conversation through Collusion see 11:20 14:2.) Wednesday) No events reported, unless the agreement between Judas and the chief priests (14:10, 11) took place on that day, but this may also have occurred a little earlier.) Thursday) (including the night from Thursday to Friday)) Preparation for the Passover.) Celebration of this feast; prediction regarding the betrayer.) Institution of the Lord s Supper.) Departure for Gethsemane; prediction that all will forsake Jesus and that Peter will deny him thrice.) Experiences in the garden of Gethsemane: Jesus agony, prayers, betrayal by Judas, seizure, desertion by all.) Episode of the young man who fled.) Denial by Peter, in connection with Jesus trial before the Sanhedrin resulting in) Condemnation.) For all these events, from Preparation to Condemnation see 14:12 72.) Friday) Trial before Pilate.) The people s choice of Barabbas for release.) Jesus sentenced to be crucified; the scourging.) Mockery by the soldiers.) Simon of Cyrene forced to carry the cross.) Crucifixion of Jesus between two criminals.) Calvary Scenes: bystanders blaspheme, chief priests and scribes scoff, robbers rail, women watch.) Calvary Signs: from noon until 3 o clock darkness over the entire land. At three o clock: Christ s loud voice, the veil of the temple rent from top to bottom, the testimony of the centurion: all this in connection with) Jesus Death.) Jesus Entombment.) 1 1 2 8 0 “tw://bible.?id=41.15.0|AUTODETECT|” See ) 7 1 -1 9 0 “tw://bible.?id=41.15.0|AUTODETECT|” Mark 15) 1 1 -1 9 0 0 for all of these Good Friday events, from Trial to Tomb. ) 1 1 2 8 0 0 Saturday) 1 1 2 8 0 “tw://bible.?id=40.27.62-40.27.66|AUTODETECT|” No events reported in Mark; but see ) 7 1 -1 9 0 “tw://bible.?id=40.27.62-40.27.66|AUTODETECT|” Matt. 27:62 66) 1 1 -1 9 0 0 .) 1 8 2 8 0 0 Sunday) Jesus Resurrection. A young man dressed in a white robe tells women who had come to anoint the body, He is risen & Go, tell his disciples and Peter & (16:1 8). For post-resurrection appearances see the disputed verses 9 20.) * * *) For the arrangement of the various items pertaining to Christ s Triumphal Entry, showing how these items are distributed among the four Gospels and what each of them contributes, see the first 9 points in either N.T.C. on Matthew, pp. 761, 762; or N.T.C. on John, Vol. II, pp. 184 186.) * * *) 1, 2. And when they were approaching Jerusalem (and came) to Bethphage and Bethany near��522�� the Mount of Olives, Jesus sent two of his disciples, and said to them, Go into the village, opposite you, and at once as you enter it you will find a colt tied up, on which no one ever sat. Untie it and bring it here.) Jesus and The Twelve are now approaching Jerusalem.

They have reached a point not far away from the villages of Bethphage and Bethany.��523�� Bethany is situated on the eastern slope of Mt. Olivet, and Bethphage exact location unknown has by tradition been located northwest of Bethany.) It would seem that from Bethany or, if one prefers, from Mt. Olivet s eastern slope Jesus this Sunday morning sends two of his disciples to Bethphage. His instruction was, Go into the village opposite or: over against you, hence, just ahead of you. ��524�� He assures them that immediately upon entering the village they will find a colt tied up.) 1 1 2 8 0 “tw://bible.?id=1.49.11|AUTODETECT|” What kind of colt? Of a camel, a horse, a donkey? It is natural to expect of a donkey. Cf. ) 7 1 -1 9 0 “tw://bible.?id=1.49.11|AUTODETECT|” Gen. 49:11) 1 1 -1 9 0 “tw://bible.?id=7.10.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.10.4|AUTODETECT|” Judg. 10:4) 1 1 -1 9 0 “tw://bible.?id=7.12.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.12.14|AUTODETECT|” 12:14) 1 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” . Besides, from ) 7 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” Matt. 21:5) 1 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” we know that this answer is correct and in harmony with the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” Zech. 9:9) 1 1 -1 9 0 0 (according to the Hebrew). See N.T.C. on Matthew, p. 764, footnote 722. And for a discussion of the problem that arises from the fact that Matthew mentions two animals, Mark and Luke only one, see the same commentary, pp. 763, 765.) 1 1 2 8 0 “tw://bible.?id=4.19.2|AUTODETECT|” It will be a colt upon which no one ever sat, hence, an unbroken or unbacked colt, by God reserved for sacred use. Cf. ) 7 1 -1 9 0 “tw://bible.?id=4.19.2|AUTODETECT|” Num. 19:2) 1 1 -1 9 0 “tw://bible.?id=5.21.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.21.3|AUTODETECT|” Deut. 21:3) 1 1 -1 9 0 “tw://bible.?id=9.6.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.6.7|AUTODETECT|” I Sam. 6:7) 1 1 -1 9 0 “tw://bible.?id=45.1.26|AUTODETECT|” . Is not this also in line with the fact that Mary, too, was still unused 7 1 -1 9 0 “tw://bible.?id=45.1.26|AUTODETECT|” Rom. 1:26) 1 1 -1 9 0 “tw://bible.?id=45.1.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.1.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=40.1.25|AUTODETECT|” ), still a virgin, when Jesus was conceived within her womb and even at his birth? See ) 7 1 -1 9 0 “tw://bible.?id=40.1.25|AUTODETECT|” Matt. 1:25) 1 1 -1 9 0 “tw://bible.?id=42.1.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.34|AUTODETECT|” Luke 1:34) 1 1 -1 9 0 “tw://bible.?id=42.23.53|AUTODETECT|” . The tomb, too, in which the body of the dead Jesus was laid had never been used 7 1 -1 9 0 “tw://bible.?id=42.23.53|AUTODETECT|” Luke 23:53) 1 1 -1 9 0 0 ). We notice, therefore, that there is nothing haphazard about the triumphal entry. Everything has been carefully planned and is orderly and appropriate, exactly as it should be.) 1 1 2 8 0 “tw://bible.?id=42.19.33|AUTODETECT|” How did Jesus know that the two disciples would find everything as he had predicted? The possibility that this knowledge had come to him in a very natural way, the owners of the colt having conveyed it to him whether directly or indirectly, cannot be entirely ruled out. Nevertheless, in view of the somewhat similar prediction recorded in 14:13, the theory that this bit of information had reached Christ s human consciousness in a supernatural manner may well be preferable. Note also that ) 7 1 -1 9 0 “tw://bible.?id=42.19.33|AUTODETECT|” Luke 19:33) 1 1 -1 9 0 “tw://bible.?id=40.17.27|AUTODETECT|” can be interpreted as meaning that there had been no previous understanding with respect to this incident between Jesus and the owners of the colt. However that may be, the fact as such that Jesus did at times receive information in ways which surpass human comprehension is clear from such passages as ) 7 1 -1 9 0 “tw://bible.?id=40.17.27|AUTODETECT|” Matt. 17:27) 1 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|” John 1:48) 1 1 -1 9 0 “tw://bible.?id=43.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.2.4|AUTODETECT|” 2:4) 1 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=41.10.33|AUTODETECT|” . See also on ) 7 1 -1 9 0 “tw://bible.?id=41.10.33|AUTODETECT|” Mark 10:33) 1 1 -1 9 0 “tw://bible.?id=41.10.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.10.34|AUTODETECT|” 34) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 The two disciples are told to untie the colt and bring it to Jesus. The instruction continues as follows: 3. And if anyone says to you, Why are you doing this? answer, The Lord needs it and will return it shortly [literally: and will send it back here shortly].) This is one of the most controversial passages of Mark s Gospel. The argument centers around two closely related questions: a. What is the meaning of the words here translated and will send it back here shortly ? And b.

Who is the kurios mentioned here? Should we render this word Lord or lord ? If Lord, is the reference to the Triune God, the Jehovah of the Old Testament, or is Jesus referring to himself? There are, however, also those who prefer to spell the English equivalent of kurios with a small letter l and who accordingly accept the theory that the reference is to the owner of the colt.��525��) 1 1 2 8 0 “tw://bible.?id=41.11.3|AUTODETECT|” Now there can be no question about the fact that the Greek word kurios, as used in the New Testament and elsewhere, has a variety of meanings Sir, owner, master, Lord (the reference being to God or Jehovah), Lord (the reference being to Jesus) , but in the present case we shall limit ourselves to the question, Here in ) 7 1 -1 9 0 “tw://bible.?id=41.11.3|AUTODETECT|” Mark 11:3) 1 1 -1 9 0 0 does the word refer to the owner of the colt or to Jesus? ) 1 4 2 8 0 0 From the information supplied in the footnote it has become evident that by far the most commentators prefer the rendering Lord. They interpret the entire passage to mean that Jesus is here instructing the two disciples, who while engaged in untying the colt are presumably asked, Why are you doing this? to answer, in substance, The Lord that is Jesus needs this colt and will send it back to Bethphage as soon as he has reached Jerusalem. ) With slight variations for example, some substitute Master for Lord translators, too, are well-nigh unanimous in supporting this view. See A.R.V., Beck, Berkeley, Dutch (both Staten and Nieuwe Vertaling), Goodspeed, Jerusalem Bible, N.A.S., N.E.B., N.I.V., Norlie, Phillips, R.S.V., Weymouth, Williams). How, then, is it that the opposite view, according to which kurios refers to the owner of the colt, has found defenders?) The main reason given by those who adopt this interpretation is that, as they see it, not only is kurios, as a name for Jesus, not used anywhere else by Mark or by Matthew, but also the acceptance of Jesus as Lord is of later date, reflected in the Gospels written last of all, Luke and John. The argument continues along this line: Faith in Jesus as Lord, and addressing him as such, was not current in the primitive Jerusalem church. Jesus, during the state of his humiliation, did not regard himself as Lord, nor was he called Lord.

That was a later development. It arose after the belief in his resurrection had become firmly established.) Answer:) 1 1 2 8 0 “tw://bible.?id=41.11.3|AUTODETECT|” a. Only by very specious reasoning is it possible to interpret kurios here in ) 7 1 -1 9 0 “tw://bible.?id=41.11.3|AUTODETECT|” Mark 11:3) 1 1 -1 9 0 “tw://bible.?id=42.19.33|AUTODETECT|” as having reference to anyone else than Jesus. It should be borne in mind that according to the context the two disciples are pictured as untying the colt. They will presumably be interrupted by the shocked owners 7 1 -1 9 0 “tw://bible.?id=42.19.33|AUTODETECT|” Luke 19:33) 1 1 -1 9 0 “tw://bible.?id=40.21.3|AUTODETECT|” ), but their explanation must amount to: We are doing this because the Lord Jesus needs it. However he will not keep the colt any longer than needed but will see to it that it is speedily returned. According to ) 7 1 -1 9 0 “tw://bible.?id=40.21.3|AUTODETECT|” Matt. 21:3) 1 1 -1 9 0 0 the owners, having received this assurance, will then allow the colt to be taken away.) 1 1 2 8 0 0 Now this explanation makes sense. Those who favor the opposite view have failed so far to supply an equally reasonable explanation of their view. Let the reader see this for himself by carefully examining Vincent Taylor s treatment and be it said to his credit! the difficulties pertaining to it, which he himself admits!) 1 1 2 8 0 “tw://bible.?id=41.11.3|AUTODETECT|” b. Though ) 7 1 -1 9 0 “tw://bible.?id=41.11.3|AUTODETECT|” Mark 11:3) 1 1 -1 9 0 “tw://bible.?id=40.21.3|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=40.21.3|AUTODETECT|” Matt. 21:3) 1 1 -1 9 0 0 are in perfect harmony, the one supplementing the other, it is useless to attempt to make them say the same thing, as is sometimes done. The phrase back here in Mark but not in Matthew makes identification impossible.��526��) 1 1 2 8 0 “tw://bible.?id=40.7.21-40.7.23|AUTODETECT|” c. Passages such as ) 7 1 -1 9 0 “tw://bible.?id=40.7.21-40.7.23|AUTODETECT|” Matt. 7:21 23) 1 1 -1 9 0 “tw://bible.?id=41.12.35-41.12.37|AUTODETECT|” , Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven & ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.35-41.12.37|AUTODETECT|” Mark 12:35 37) 1 1 -1 9 0 “tw://bible.?id=40.22.41-40.22.46|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=40.22.41-40.22.46|AUTODETECT|” Matt. 22:41 46) 1 1 -1 9 0 “tw://bible.?id=42.20.41-42.20.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.41-42.20.44|AUTODETECT|” Luke 20:41 44) 1 1 -1 9 0 “tw://bible.?id=46.16.22|AUTODETECT|” ), see on that passage; ) 7 1 -1 9 0 “tw://bible.?id=46.16.22|AUTODETECT|” I Cor. 16:22) 1 1 -1 9 0 “tw://bible.?id=48.1.18|AUTODETECT|” , Maranatha, meaning O Lord, come! and, because it is Aramaic, proving that the ascription of the appellation Lord to Jesus goes back to the earliest, still Aramaic speaking church; and ) 7 1 -1 9 0 “tw://bible.?id=48.1.18|AUTODETECT|” Gal. 1:18) 1 1 -1 9 0 “tw://bible.?id=48.1.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.1.19|AUTODETECT|” 19) 1 1 -1 9 0 0 , where in an early Jerusalem context James is called the brother of the Lord, demonstrate that the theory according to which the designation Lord for Jesus was a later development is erroneous. The explanation adopted by most commentators must therefore be considered correct.) 1 1 2 8 0 “tw://bible.?id=41.11.3|AUTODETECT|” In the heat of the discussion regarding the meaning of kurios in ) 7 1 -1 9 0 “tw://bible.?id=41.11.3|AUTODETECT|” Mark 11:3) 1 1 -1 9 0 “tw://bible.?id=46.4.1|AUTODETECT|” the practical lesson is apt to be overlooked. That lesson is this: If even the Lord Jesus, who was and is God as well as man, and has a right to claim for himself anything and everything on earth, returned the colt he had borrowed, should not his followers return what was lent or entrusted to them? The reference is not only to the obligation of returning borrowed books, money, clothes, etc., but also to that of yielding hearts and lives to the One who gave them. Must stewardship become an empty term? See ) 7 1 -1 9 0 “tw://bible.?id=46.4.1|AUTODETECT|” I Cor. 4:1) 1 1 -1 9 0 “tw://bible.?id=46.4.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.4.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” 6:20) 1 1 -1 9 0 “tw://bible.?id=46.15.50-46.16.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.50-46.16.1|AUTODETECT|” 15:50 16:1) 1 1 -1 9 0 “tw://bible.?id=47.8.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.8|AUTODETECT|” II Cor. 8:8) 1 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=60.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.10|AUTODETECT|” I Peter 4:10) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Everything turned out exactly as Jesus had predicted: 4 6. They went away and found a colt outside in the street, tied up near the door, and they untied it. And some people who were standing there were asking, What are you doing, untying that colt? They answered as Jesus had directed them, and were then allowed to take it. Immediately upon entering the village what did the two disciples see? The colt, tied up near a door! It was the door at the end of the corridor leading from the outer court (of the house) to the outside.) 1 1 2 8 0 “tw://bible.?id=42.19.33|AUTODETECT|” As the two men started to unhitch the colt, some of the bystanders the owners 7 1 -1 9 0 “tw://bible.?id=42.19.33|AUTODETECT|” Luke 19:33) 1 1 -1 9 0 0 ) understandably protested. They asked, What are you doing, untying that colt? But when, in accordance with Christ s instruction (verse 3), the disciples were heard to say, The Lord needs it and will send it back here shortly, objections quickly vanished. The mere mention of the fact that Jesus needed the colt was enough to secure immediate and unqualified assent.��527��) 1 1 2 8 0 “tw://bible.?id=41.15.40-41.16.1|AUTODETECT|” A very important practical application must not escape our attention. It is clear from this passage and from many others; e.g., ) 7 1 -1 9 0 “tw://bible.?id=41.15.40-41.16.1|AUTODETECT|” Mark 15:40 16:1) 1 1 -1 9 0 “tw://bible.?id=42.6.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.13|AUTODETECT|” Luke 6:13) 1 1 -1 9 0 “tw://bible.?id=42.10.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.1|AUTODETECT|” 10:1) 1 1 -1 9 0 “tw://bible.?id=43.12.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.19|AUTODETECT|” John 12:19) 1 1 -1 9 0 “tw://bible.?id=43.19.38-43.20.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.38-43.20.1|AUTODETECT|” John 19:38 20:1) 1 1 -1 9 0 0 that in addition to The Twelve Jesus had many other disciples, men and women who stood ready to serve him in various ways. There must have been a large number of supporters in Judea, Galilee, Perea, and wherever the Lord went. Whether it was a place of lodging, a colt, a room in which to celebrate the Passover, or even at last a tomb, whatever it was that he needed, if they had it these friends were ready to provide it. That one word, The Lord needs it was all that was required.) 1 12 2 8 0 0 Today, too, such a broad body of true followers of the Lord and supporters of his causes is urgently needed, and this not only to follow directions that are handed down to them from the top, the ecclesiastical authorities, but also to act independently: to pray, to study, to guide, to support the poor by word and deed, to encourage the fearful, to bear testimony concerning the goodness of God in providing salvation for sinners, etc. etc. These tasks should be performed willingly, eagerly, and without any thought of acclaim or promotion. They should be undertaken in the spirit of the poem Your Mission by Ellen M. H. Gates, beginning with the lines:) If you cannot on the ocean) Sail among the swiftest fleet,) Rocking on the highest billows,) Laughing at the storms you meet,) You can stand among the sailors) Anchored still within the bay,) You can lend a hand to help them) As they launch their boats away. ) See A. L.

Byers and Eva R. Johnson) (editors and compilers), Treasures) of Poetry, Anderson, Ind., 1913, p. 267.) 1 1 2 8 0 “tw://bible.?id=42.19.35|AUTODETECT|” Permission having been obtained by the two men, 7, 8. They brought the colt to Jesus and laid their outer garments on it, and he took his seat on it. And many people spread their outer garments on the road, while others spread leafy branches they had cut from the fields. The two now a. brought the colt to Jesus, b. in conjunction perhaps with the other ten disciples placed their long, thin, quadrangular robes on the colt so as to provide as comfortable a seat as possible for Jesus; and c. mounted him on the colt 7 1 -1 9 0 “tw://bible.?id=42.19.35|AUTODETECT|” Luke 19:35) 1 1 -1 9 0 0 ), he himself co-operating by taking his seat on it.) 1 1 2 8 0 0 By this time a large crowd, accompanying Jesus from Bethany, not wishing to be outdone by The Twelve, began to carpet the road with their outer garments or with leafy branches cut from the fields.��528��) 1 1 2 8 0 “tw://bible.?id=43.12.1|AUTODETECT|” At this point it is important to take note of the fact that the crowd that accompanied Jesus as he started out from Bethany does not remain the only one that participates in the activities pertaining to the triumphal entry. A caravan of pilgrims had arrived at Jerusalem previously. Having heard that Jesus had raised Lazarus from the dead and was now on his way toward the city, these people came pouring out of the eastern gate to meet him. With fronds cut from palm trees they go forth to welcome Jesus 7 1 -1 9 0 “tw://bible.?id=43.12.1|AUTODETECT|” John 12:1) 1 1 -1 9 0 “tw://bible.?id=43.12.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=43.12.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=43.12.18|AUTODETECT|” a, ) 7 1 -1 9 0 “tw://bible.?id=43.12.18|AUTODETECT|” 18) 1 1 -1 9 0 0 ). Having done so they turn around and, as it were, lead Jesus down the western slope of the mount of Olives and so into the city. The crowd from Bethany continues to follow. This explains Mark s mention of the two crowds. 9, 10. Those who went ahead and those who followed were shouting:) 1 5 2 8 0 0 Hosanna!) Blessed (is) the One coming in the name of the Lord!) Blessed (is) the coming kingdom of our father David!) Hosanna in the highest!) We must try to get into the spirit of the occasion when these two crowds met. How impetuous and exuberant their enthusiasm! How unrestrained and tumultuous their shouting!) 1 1 2 8 0 “tw://bible.?id=41.11.9|AUTODETECT|” What exactly did they shout and what was its meaning? Hosanna means save now, or save, pray. The attitude of the people toward God was perhaps about as follows: We beseech thee, O Lord, save now, grant victory and prosperity at this time, since because of thy goodness the appropriate moment has arrived. Hence, in this Hosanna exclamation, the two elements: supplication and adoration, or if one prefers: prayer and praise, are combined. It is clear that the source of ) 7 1 -1 9 0 “tw://bible.?id=41.11.9|AUTODETECT|” Mark 11:9) 1 1 -1 9 0 “tw://bible.?id=41.11.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.11.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” is ) 7 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” Ps. 118) 1 1 -1 9 0 “tw://bible.?id=19.117.0|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=19.117.0|AUTODETECT|” Ps. 117) 1 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” ), which from beginning to end is filled with prayer and praise; see especially verses 22 26a. It is in essence a Hallel Psalm, one of the series Ps. 113 118, sung at Passover. See N.T.C. on John, Vol. I, p. 121. It is also one of the six Psalms most often quoted or referred to in the New Testament; the others being ) 7 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” Pss. 2) 1 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=19.69.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.69.0|AUTODETECT|” 69) 1 1 -1 9 0 “tw://bible.?id=19.89.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.0|AUTODETECT|” 89) 1 1 -1 9 0 0 ; and 110.) 7 1 2 8 0 “tw://bible.?id=19.118.0|AUTODETECT|” Ps. 118) 1 1 -1 9 0 “tw://bible.?id=41.12.10|AUTODETECT|” is distinctly Messianic. It speaks about the stone rejected by the builders but destined to become the cornerstone. See on ) 7 1 -1 9 0 “tw://bible.?id=41.12.10|AUTODETECT|” Mark 12:10) 1 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.21.42|AUTODETECT|” Matt. 21:42) 1 1 -1 9 0 “tw://bible.?id=42.20.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.17|AUTODETECT|” Luke 20:17) 1 1 -1 9 0 “tw://bible.?id=44.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.11|AUTODETECT|” Acts 4:11) 1 1 -1 9 0 “tw://bible.?id=60.2.7|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=60.2.7|AUTODETECT|” I Peter 2:7) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=19.118.26|AUTODETECT|” As to Blessed (is) the One coming in the name of the Lord! this is a quotation from ) 7 1 -1 9 0 “tw://bible.?id=19.118.26|AUTODETECT|” Ps. 118:26) 1 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” . Combined with the Son of David, as in ) 7 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” Matt. 21:9) 1 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” , it must refer to Jesus as the Messiah. It was deplorable, however, that by far the most of these people did not go one step farther: they should have combined ) 7 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” Ps. 118) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” and with ) 7 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” Zech. 9:9) 1 1 -1 9 0 “tw://bible.?id=38.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.13.1|AUTODETECT|” 13:1) 1 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” . Then they would have recognized in Jesus the Messiah who saves his people from their sins 7 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” Matt. 1:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.1.14|AUTODETECT|” As to Blessed (is) the coming kingdom of our father David! a clause preserved by Mark alone, though it is true that Jesus had often referred to the kingdom of God or the kingdom of heaven, and had linked this phrase with his own coming to earth 7 1 -1 9 0 “tw://bible.?id=41.1.14|AUTODETECT|” Mark 1:14) 1 1 -1 9 0 “tw://bible.?id=41.1.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.1.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=40.6.10|AUTODETECT|” ), and with the near at hand manifestation of his power and glory (9:1), and though he had even taught his disciples to pray, Thy kingdom come 7 1 -1 9 0 “tw://bible.?id=40.6.10|AUTODETECT|” Matt. 6:10) 1 1 -1 9 0 0 ), it is hard to believe that the crowd s mention of the coming kingdom of our father David was entirely pure and wholesome.) 1 2 2 8 0 0 A few facts must be borne in mind in this connection:) a. These people were pilgrims on their way to celebrate Passover, the very festival that reminded every Jew of the deliverance of their ancestors from Egyptian bondage. At such an occasion the thought, How long will it be before we ourselves are delivered from foreign oppression? occupied everybody s mind.) 1 1 2 8 0 “tw://bible.?id=43.6.15|AUTODETECT|” b. The possibility that among this huge crowd, containing many Galileans, there were those who had intended on a former occasion to take Jesus by force in order that they might make him king 7 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” John 6:15) 1 1 -1 9 0 0 ) cannot be considered remote.) 1 1 2 8 0 “tw://bible.?id=43.12.17|AUTODETECT|” c. The attempt to make Jesus an earthly king had been made because Jesus a few moments before had by means of a miracle fed the hungry multitude. And now, a few days before Christ s death on the cross, an even more astounding miracle raising Lazarus from the dead was one of the main reasons for the present vociferous adulation by this double crowd, as ) 7 1 -1 9 0 “tw://bible.?id=43.12.17|AUTODETECT|” John 12:17) 1 1 -1 9 0 “tw://bible.?id=43.12.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.12.18|AUTODETECT|” 18) 1 1 -1 9 0 0 makes clear.) 1 1 2 8 0 0 We cannot be far amiss, therefore, when we state that the cry, Blessed (is) the coming kingdom of our father David was, at least to a considerable extent, an expression of the hope of national restoration, the revival of the Davidic kingdom conceived of in an earthly, political sense.) 1 1 2 8 0 “tw://bible.?id=19.148.1|AUTODETECT|” Finally, as to Hosanna in the highest! this shows that Messiah was regarded as a gift from God, the One who dwells in the highest heaven and is worthy of the prayers and the praises of all, including even the angels. One cannot help thinking of ) 7 1 -1 9 0 “tw://bible.?id=19.148.1|AUTODETECT|” Ps. 148:1) 1 1 -1 9 0 “tw://bible.?id=19.148.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.148.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=42.2.14|AUTODETECT|” and of ) 7 1 -1 9 0 “tw://bible.?id=42.2.14|AUTODETECT|” Luke 2:14) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.21.9|AUTODETECT|” When the people hailed Jesus as the Son of David 7 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” Matt. 21:9) 1 1 -1 9 0 “tw://bible.?id=40.21.15|AUTODETECT|” ), that is, the Messiah, they were right, and those who were going to find fault with the children 7 1 -1 9 0 “tw://bible.?id=40.21.15|AUTODETECT|” Matt. 21:15) 1 1 -1 9 0 “tw://bible.?id=42.19.39|AUTODETECT|” ) or with the disciples 7 1 -1 9 0 “tw://bible.?id=42.19.39|AUTODETECT|” Luke 19:39) 1 1 -1 9 0 0 ) for thus addressing him, were wrong and worthy of being rebuked. But when the crowds in general failed to discern the spiritual nature of his messiahship, they were wrong. Their tragic mistake was committed with tragic results for themselves. How this failure to accept Jesus for what he really was must have hurt him. It is not surprising therefore that Luke pictures a weeping King in the midst of a shouting multitude (19:39 44), nor is it strange that, a little later, when the crowds begin to understand that Jesus is not the kind of Messiah they had expected, they, at the urging of their leaders, were shouting, Crucify (him). ) 1 2 2 8 0 0 There was, moreover, no excuse for this deplorable misunderstanding on the part of the people and their leaders.) a. The very fact that Jesus was riding into Jerusalem not on a high-spirited war steed or prancing white stallion but on a colt, the foal of an ass, an animal associated with the pursuits of peace, should have been sufficient to show that it was as the Prince of Peace that he had come.) 1 1 2 8 0 “tw://bible.?id=38.9.9|AUTODETECT|” b. Besides, in doing so he was fulfilling a prophecy in which he was associated with peace, meekness, and salvation 7 1 -1 9 0 “tw://bible.?id=38.9.9|AUTODETECT|” Zech. 9:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=23.9.6|AUTODETECT|” c. Again, in several other prophecies, too, the peaceful character of the Messiah had been set forth 7 1 -1 9 0 “tw://bible.?id=23.9.6|AUTODETECT|” Isa. 9:6) 1 1 -1 9 0 “tw://bible.?id=23.9.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.9.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” 35:5) 1 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=23.40.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.40.11|AUTODETECT|” 40:11) 1 1 -1 9 0 “tw://bible.?id=23.42.1-23.42.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.42.1-23.42.4|AUTODETECT|” 42:1 4) 1 1 -1 9 0 “tw://bible.?id=23.60.1-23.60.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.60.1-23.60.3|AUTODETECT|” 60:1 3) 1 1 -1 9 0 “tw://bible.?id=23.61.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.61.0|AUTODETECT|” 61) 1 1 -1 9 0 0 , the entire chapter but see especially verses 1 3).) 1 1 2 8 0 “tw://bible.?id=23.53.0|AUTODETECT|” d. Then there was ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 0 , in which in a most striking and unforgettable manner the Messiah was portrayed as the One who would by means of substitutionary suffering and death, make atonement for the sins of his people.) 1 1 2 8 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” e. Finally, during his entire ministry did not this Son of David reveal himself as being filled with thoughts of peace? Did not his heart go out to the multitudes? Did he not on every occasion show tenderness toward the sick, the oppressed, the weak, the poor, the little ones, the widows, etc.? Did he not again and again urge sinners to come to him and find real and lasting peace? See ) 7 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” Matt. 11:28 30) 1 1 -1 9 0 “tw://bible.?id=40.12.17-40.12.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.12.17-40.12.21|AUTODETECT|” 12:17 21) 1 1 -1 9 0 “tw://bible.?id=40.23.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.37|AUTODETECT|” 23:37) 1 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” Luke 12:32) 1 1 -1 9 0 “tw://bible.?id=43.10.14-43.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.14-43.10.16|AUTODETECT|” John 10:14 16) 1 1 -1 9 0 0 , to mention only a few passages out of the many that could be cited.) 1 2 2 8 0 0 Never shall we be able to understand Palm Sunday unless we perceive that, viewed from the aspect of many of the shouters, it was a Tragedy!) Nevertheless, it was also a Triumph, namely, of Christ s love! Did he not deliberately evoke a demonstration? He fully realized that the enthusiasm of the masses would enrage the hostile leaders in Jerusalem, so that they will now carry out their plot to put him to death. But he had actually come from heaven to die, to die the most cruel and painful death in fact, eternal death in the place of those given to him by the Father! So intensely did he love sinners that he came from heaven to earth yes, to hell on earth in order to save them! From the aspect of Jesus, therefore, and of all those who, by sovereign grace, adored him for what he really was and is, Palm Sunday was a Triumph!) 1 1 2 8 0 “tw://bible.?id=40.21.10|AUTODETECT|” 11. He entered Jerusalem and went into the temple. And having looked around at everything, since it was already late he went out to Bethany with the twelve. What happened at the very moment when the Lord entered Jerusalem, and perhaps shortly afterward, is related in ) 7 1 -1 9 0 “tw://bible.?id=40.21.10|AUTODETECT|” Matt. 21:10) 1 1 -1 9 0 “tw://bible.?id=40.21.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.21.11|AUTODETECT|” 11) 1 1 -1 9 0 0 ; see N.T.C. on that passage. Mark takes up the story again when it was already late��529�� in the day, that is, late Sunday evening. He makes mention of only a brief visit to the temple. For Jesus presence there see also 11:15 f., 27; 12:35; 13:1, 3; 14:49. Although the word used here for temple is all-inclusive it may embrace the entire temple complex , this does not mean that Jesus actually entered every part of it. The reference here is probably to the spacious court of the Gentiles and its adjoining porches. See the diagram, p. 448.) 1 1 2 8 0 “tw://bible.?id=40.21.17|AUTODETECT|” While in the temple Jesus looked around at��530�� everything. He made a quick, all-around, sweeping survey. Nothing escaped his purview. He gathered the impressions that would lead to actions on the following day. Since it was already late this Sunday evening, he leaves the city in order, in the company of The Twelve, to spend the night in Bethany. See also on verse 19 and cf. ) 7 1 -1 9 0 “tw://bible.?id=40.21.17|AUTODETECT|” Matt. 21:17) 1 1 -1 9 0 0 . He knows that the Jewish authorities are inflamed against him, and also that his time to die has not yet arrived. So, for both of these reasons, he cannot during this night remain in Jerusalem. Also, by leaving the city he will escape the hurly-burly of the crowds, will have opportunity for prayer and meditation, and perhaps even for some moments of fellowship with his disciples.) 1 2 2 8 0 0 ) 11:12 14 The Cursing of the Fig Tree) 1 1 2 8 0 “tw://bible.?id=40.21.18|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.21.18|AUTODETECT|” Matt. 21:18) 1 1 -1 9 0 “tw://bible.?id=40.21.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.21.19|AUTODETECT|” 19) 1 2 2 8 0 0 12 On the following day, as they were leaving Bethany, he was hungry. 13 And noticing in the distance a fig tree in leaf, he went (to see) if he could perhaps find anything on it. When he reached it, however, he found nothing but leaves, for it was not the season for figs. 14 He spoke up and said to it, Never again may anyone eat fruit from you! And his disciples were listening.) ) 1 1 2 8 0 “tw://bible.?id=41.11.12-41.11.14|AUTODETECT|” While the narrative of Christ s triumphal entry is found in all four Gospels, that of the cursing of the fig tree is found only in Matthew and Mark. The former treats this story topically, the latter chronologically. For more on this see N.T.C. on Matthew, pp. 273 275. When ) 7 1 -1 9 0 “tw://bible.?id=41.11.12-41.11.14|AUTODETECT|” Mark 11:12 14) 1 1 -1 9 0 “tw://bible.?id=40.21.18|AUTODETECT|” is compared with ) 7 1 -1 9 0 “tw://bible.?id=40.21.18|AUTODETECT|” Matt. 21:18) 1 1 -1 9 0 “tw://bible.?id=40.21.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=40.21.19|AUTODETECT|” 19) 1 1 -1 9 0 0 , the following variations come to light:) 1 8 2 8 0 0 a. Matthew states, Now in the morning, when he was returning to the city & ; Mark, On the following day, as they were leaving Bethany.& However, the fact that Jesus was returning from Bethany to Jerusalem is clear from the immediately preceding accounts in both cases.) b. According to Matthew, Jesus saw a fig tree by the side of the road. As Mark records the incident, from a distance Jesus noticed a fig tree in leaf. ) c. The interesting detail that Jesus went (to see) if he could perhaps find anything on it is reported only by Mark.) d. Though both Gospels inform the reader that Jesus went up to the tree and found nothing on it but leaves, it is Mark who adds, for it was not the season for figs. ) e.

The difference between the words of the curse as found in the two stories is slight. According to Matthew, Jesus said, Never again let there be fruit from you ; according to Mark, Never again may anyone eat fruit from you. The two are in perfect harmony.) f. Finally, while Matthew calls attention to the fact that the process of withering began at once, a fact not denied by Mark, the latter directs our attention to The Twelve, stating, And his disciples were listening. ) What has been pointed out before can be repeated here: the Gospel-writers were not mere copyists; each tells the story in his own way. The two do not conflict in any way. By supplementing each other they enrich the reader.) 12.

On the following day,��531�� as they were leaving Bethany, he was hungry.��532�� If it was at the home of his friends that Jesus had spent the night of Sunday to Monday, it is not clear why he should be hungry this Monday morning. Had he arisen very early, before breakfast (cf. 1:35)? Or had he and The Twelve spent the night under the stars that shone on the slopes in the vicinity of the village?) 1 1 2 8 0 “tw://bible.?id=40.4.2|AUTODETECT|” How thoroughly human is this Jesus, how close to us: even becoming hungry at times. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.4.2|AUTODETECT|” Matt. 4:2) 1 1 -1 9 0 “tw://bible.?id=58.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.4.15|AUTODETECT|” Heb. 4:15) 1 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” . This, too, was part of Christ s humiliation in the place of and for the sake of his people 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor 8:9) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Ga. 3:13) 1 1 -1 9 0 “tw://bible.?id=50.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.8|AUTODETECT|” Phil. 2:8) 1 1 -1 9 0 0 ). Very effectively and beautifully the inspired author of Hebrews makes clear the comfort that can be derived from what is here revealed with reference to Christ (4:15). Consider also the poetic lines:) 1 4 2 8 0 0 Hast thou been hungry, child of mine?) I, too, have needed bread. ) 13. And noticing in the distance a fig tree in leaf, he went (to see) if he could perhaps find anything on it.��533�� But was not Jesus omniscient? The present passage seems to imply that the Master would at times gather information in ways similar to ours. At other times his knowledge was wholly supernatural. This subject has been discussed earlier. See on 2:8; 5:32; 9:33, 34; 10:33, 34; 11:1, 2.

See also on 13:32.) Continued: When he reached it, however, he found nothing but leaves, for it was not the season for figs. In the region referred to here in Mark, the early or smaller figs, growing from the sprouts of the previous year, begin to appear at the end of March and are ripe in May or June. The later and much larger figs that develop on the new or spring shoots are gathered from August to October. It is important to point out that the earlier figs, with which we are here concerned, begin to appear simultaneously with the leaves. Sometimes, in fact, they even precede the leaves.) 1 1 2 8 0 “tw://bible.?id=40.21.19|AUTODETECT|” Passover (about April) was at hand. Accordingly, the time when either the earlier or the later figs are ripe had not yet arrived. It was therefore not the season for figs. But Jesus notices that this particular tree, growing by the side of the road and thus probably in a sheltered place 7 1 -1 9 0 “tw://bible.?id=40.21.19|AUTODETECT|” Matt. 21:19) 1 1 -1 9 0 0 ), was something special. It had leaves, was most likely in full foliage, and could therefore be expected to have fruit. Yet, it had nothing but leaves! It promised much but provided nothing!) 1 1 2 8 0 “tw://bible.?id=42.13.6-42.13.9|AUTODETECT|” 14. He spoke up��534�� and said to it, Never again may anyone eat��535�� fruit from you! It is impossible to believe that the curse which the Lord pronounced upon this tree was an act of punishing it, as if the tree as such was responsible for not bearing fruit, and as if, for this reason, Jesus was angry with it. The real explanation lies deeper. The pretentious but barren tree was a fit emblem of Israel. See ) 7 1 -1 9 0 “tw://bible.?id=42.13.6-42.13.9|AUTODETECT|” Luke 13:6 9) 1 1 -1 9 0 “tw://bible.?id=23.5.0|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=23.5.0|AUTODETECT|” Isa. 5) 1 1 -1 9 0 “tw://bible.?id=40.21.43|AUTODETECT|” ). Jesus himself would interpret the figure the next day (Tuesday); see on ) 7 1 -1 9 0 “tw://bible.?id=40.21.43|AUTODETECT|” Matt. 21:43) 1 1 -1 9 0 0 . In fact, the disciples did not even have to wait until the next day for the explanation: The pretentious fig tree had its counterpart in the temple where on this very day (Monday) a lively business was being transacted so that sacrifices might be made, while at the same time the priests were plotting to put to death the very One apart from whom these offerings had no meaning whatever. Plenty of leaves but no fruit. Bustling religious (?) activity, but no sincerity and truth, tremendous promise but a very poor performance! In cursing the fig tree and in cleansing the temple Jesus performed two symbolic and prophetic acts, with one meaning. He was predicting the downfall of unfruitful Israel. Not that he was through with the Jews, but that in the place of Israel an international and everlasting kingdom would be established, a nation bringing forth not just leaves but fruits, and gathered from both Jews and Gentiles.) 1 1 2 8 0 “tw://bible.?id=24.13.1-24.13.11|AUTODETECT|” And his disciples were listening. They were deeply impressed. This very Jesus, whose heart was accustomed to go out to the multitudes, the One who yearned to comfort ad cheer, to help and heal, to seek and save, was actually heard to pronounce a withering curse upon a fig tree! Did these men even at this time surmise the meaning of this curse? Did they intuitively guess that they had been witnessing an acted parable, one somewhat similar to those acted out by some of the Old Testament prophets? See ) 7 1 -1 9 0 “tw://bible.?id=24.13.1-24.13.11|AUTODETECT|” Jer. 13:1 11) 1 1 -1 9 0 “tw://bible.?id=26.3.1-26.3.11|AUTODETECT|” ; ch. 19, especially verses 1, 2, 10; ) 7 1 -1 9 0 “tw://bible.?id=26.3.1-26.3.11|AUTODETECT|” Ezek. 3:1 11) 1 1 -1 9 0 “tw://bible.?id=26.12.1-26.12.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.12.1-26.12.16|AUTODETECT|” 12:1 16) 1 1 -1 9 0 “tw://bible.?id=28.1.1-28.1.9|AUTODETECT|” ; ch. 24; ) 7 1 -1 9 0 “tw://bible.?id=28.1.1-28.1.9|AUTODETECT|” Hos. 1:1 9) 1 1 -1 9 0 “tw://bible.?id=28.3.1-28.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.3.1-28.3.5|AUTODETECT|” 3:1 5) 1 1 -1 9 0 “tw://bible.?id=24.8.13|AUTODETECT|” ; etc. Surely, if they had attentively read ) 7 1 -1 9 0 “tw://bible.?id=24.8.13|AUTODETECT|” Jer. 8:13) 1 1 -1 9 0 “tw://bible.?id=23.5.0|AUTODETECT|” , had studied ) 7 1 -1 9 0 “tw://bible.?id=23.5.0|AUTODETECT|” Isa. 5) 1 1 -1 9 0 “tw://bible.?id=42.13.6-42.13.9|AUTODETECT|” , and taken to heart the parable of The Barren Fig Tree 7 1 -1 9 0 “tw://bible.?id=42.13.6-42.13.9|AUTODETECT|” Luke 13:6 9) 1 1 -1 9 0 0 ), they could hardly have missed the point.) 1 2 2 8 0 0 One fact must not escape us. With the exception of such multiple miracles as are recorded in 1:32 34, 39; 3:10, 11; 6:53 56, and the greatest miracle of all, Christ s triumphant rising from the dead (16:1 8), this Gospel records 18 miracles. Of these 18 the blasting of the fig tree is the last.) Moreover, not only is it last, it is also destructive, in fact totally destructive. See verses 14, 20, 21. The miracle recorded in 5:1 20 was only partly destructive (5:13).) 1 1 2 8 0 “tw://bible.?id=43.14.8|AUTODETECT|” Do not these couple exceptions cause all the other miracles those in which the divine mercy is displayed to stand out all the more conspicuously? Among the many lessons taught by these signs of power and pity, are not the following two to be included? The two are: a. God hence Jesus Christ 7 1 -1 9 0 “tw://bible.?id=43.14.8|AUTODETECT|” John 14:8) 1 1 -1 9 0 “tw://bible.?id=43.14.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.14.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” ) takes delight in showing mercy, healing, saving 7 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” Isa. 1:18) 1 1 -1 9 0 “tw://bible.?id=23.5.1-23.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.5.1-23.5.2|AUTODETECT|” 5:1 2) 1 1 -1 9 0 “tw://bible.?id=23.45.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.45.22|AUTODETECT|” 45:22) 1 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” ; ch. 55; ) 7 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” Ezek. 18:23) 1 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” 33:11) 1 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” Hos. 11:8) 1 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” Matt. 11:28 30) 1 1 -1 9 0 “tw://bible.?id=40.23.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.37|AUTODETECT|” 23:37) 1 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” Rev. 22:17) 1 1 -1 9 0 “tw://bible.?id=20.29.1|AUTODETECT|” ; and b. The man who, having been often reproved, hardens his neck, shall suddenly be destroyed, and this without remedy 7 1 -1 9 0 “tw://bible.?id=20.29.1|AUTODETECT|” Prov. 29:1) 1 1 -1 9 0 “tw://bible.?id=23.1.19|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=23.1.19|AUTODETECT|” Isa. 1:19) 1 1 -1 9 0 “tw://bible.?id=23.1.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.1.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=23.5.3-23.5.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.5.3-23.5.7|AUTODETECT|” 5:3 7) 1 1 -1 9 0 “tw://bible.?id=26.18.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.18.24|AUTODETECT|” Ezek. 18:24) 1 1 -1 9 0 “tw://bible.?id=40.11.20-40.11.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.20-40.11.24|AUTODETECT|” Matt. 11:20 24) 1 1 -1 9 0 “tw://bible.?id=40.23.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.38|AUTODETECT|” 23:38) 1 1 -1 9 0 “tw://bible.?id=66.14.9-66.14.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.9-66.14.11|AUTODETECT|” Rev. 14:9 11) 1 1 -1 9 0 0 ).) 1 42 2 8 0 0 Miracles of Jesus Recorded in Mark) According to Mark, Jesus performed miracles on the following, as recorded in: ) MARK) CHAPTER Mark alone Mark & Matthew Mark & Luke Mark, Matthew) & Luke Mark, Matthew) & John All Four ) 1: 21 28 demoniac in synagogue 30, 31 Peter s mother-in-law; 40 45 a leper ) 2: 1 12 a paralytic ) 3: 1 6 a withered hand ) 4: 35 41 a storm ) 5: 1 20 a Gerasene demoniac; 21 24, 35 43 the daughter of Jairus; 25 34 the woman who touched Christ s robe ) 6: 45 52 boisterous waves: a double miracle 30 44 5000 hungry people ) 7: 31 37 deaf-and-dumb man 24 30 Syrophoenician woman s daughter ) 8: 22 26 the blind man of Bethsaida 1 10 4000 hungry people ) 9: 14 29 an epileptic boy ) 10: 46 52 Blind Bartimaeus ) 11: 12 14 a barren fig tree ) ) ) Of Mark s 18 miracles 16 have parallels in one or more of the other Gospels; as follows:) MARK PARALLELS IN ) MATTHEW LUKE JOHN ) 1:21 28 4:31 37 ) 1:30, 31 8:14, 15 4:38, 39 ) 1:40 45 8:1 4 5:12 16 ) 2:1 12 9:1 8 5:17 26 ) 3:1 6 12:9 14 6:6 11 ) 4:35 41 8:18, 23 27 8:22 25 ) 5:1 20 8:28 9:1 8:26 39 ) 5:21 24, 35 43 9:18, 19, 23 26 8:40 42, 49 56 ) 5:25 34 9:20 22 8:43 48 ) 6:30 44 14:13 21 9:10 17 6:1 14 ) 6:45 52 14:22 33 6:15 21 ) 7:24 30 15:21 28 ) 8:1 10 15:32 39 ) 9:14 29 17:14 20 9:37 43a ) 10:46 52 20:29 34 18:35 43 ) 11:12 14 21:18, 19 ) ) ) ) 11:15 19 The Cleansing of the Temple) 1 1 2 8 0 “tw://bible.?id=40.21.12-40.21.17|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.21.12-40.21.17|AUTODETECT|” Matt. 21:12 17) 1 1 -1 9 0 “tw://bible.?id=42.19.45-42.19.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.45-42.19.48|AUTODETECT|” Luke 19:45 48) 1 6 2 8 0 0 15 They came to Jerusalem, and having entered the temple he began to drive out those buying and those selling in the temple, and he turned upside down the tables of the money-changers and the seats of those selling doves. 16 And he would not allow anyone to carry merchandise through the temple. 17 He was teaching and saying to them, Is it not written:) My house shall be called a house of prayer) for all the nations ?) But you have made it a robbers den. ) 18 The chief priests and the scribes heard (this) and were looking for a way to kill him, for they were afraid of him because everybody was astonished at his teaching. 19 And whenever evening arrived, they��536�� went out of the city.) ) 1 1 2 8 0 “tw://bible.?id=43.2.13-43.2.22|AUTODETECT|” For an earlier cleansing see ) 7 1 -1 9 0 “tw://bible.?id=43.2.13-43.2.22|AUTODETECT|” John 2:13 22) 1 1 2 8 0 0 This striking event recorded by all three occurred on Monday of the Passion Week, after the cursing of the fig tree. The main differences in the three accounts variations in reporting, not conflicting items are as follows:) 1 1 2 8 0 “tw://bible.?id=23.56.7|AUTODETECT|” It is Mark alone who states that Jesus refused to allow the temple to be used as a travel or transportation short-cut. It is also he alone who in quoting the words of Jesus derived from ) 7 1 -1 9 0 “tw://bible.?id=23.56.7|AUTODETECT|” Isa. 56:7) 1 1 -1 9 0 0 b includes the phrase for all the nations. Because it was Mark s primary purpose to influence the Romans, hence the nations, while Matthew s primary objective was to reach the Jews, this difference is understandable. Luke s omission of the phrase is harder to explain. However, it must be borne in mind that his record of this event is very brief (only four verses). The omission may therefore fall into the general pattern of leaving out much in order to have room for other material (parables, etc.). Mark mentions the reaction of the Jewish leaders, who were looking for a way to destroy Jesus, a fact noted also by Luke. And Mark indicates that Jesus evening departure from the city was customary during Passion Week.) 1 2 2 8 0 0 Matthew pictures the compassion and healing power of Jesus directed toward the blind and the lame; also his defense of the children s hosannas, sincere and joyful acclamations that were resented by the religious authorities.) Luke reports that Jesus was daily teaching in the temple, and that during the early days of this week the opponents desire to kill Jesus was thwarted by their fear of the people.) 1 1 2 8 0 “tw://bible.?id=43.2.0|AUTODETECT|” For the arguments against identifying this temple cleansing with the one recorded in ) 7 1 -1 9 0 “tw://bible.?id=43.2.0|AUTODETECT|” John 2) 1 1 -1 9 0 0 see N.T.C. on John, Vol. I, p. 120.) 1 4 2 8 0 0 15. They came to Jerusalem, and having entered the temple he began to drive out those buying and those selling in the temple, and he turned upside down the tables of the money-changers and the seats of those selling doves.) From the Mt. of Olives Jesus had gone to Jerusalem, had spent the night in Bethany, and was back in Jerusalem now. Here he enters the temple. The summit of nearby Mt. Olivet is about 250 feet higher than the hill on which the temple stood. Between Olivet, to the east, and the city lies the Kidron Valley.) Description of the Temple) In order to grasp the meaning of the temple cleansing and of many other New Testament references to this building, note the following main facts:) 1 1 2 8 0 “tw://bible.?id=13.28.3|AUTODETECT|” It was David who conceived in his heart to build a temple for the Lord. But for the reason stated in ) 7 1 -1 9 0 “tw://bible.?id=13.28.3|AUTODETECT|” I Chron. 28:3) 1 1 -1 9 0 “tw://bible.?id=11.6.1|AUTODETECT|” not to David but to his son Solomon was given the privilege to build it. He began to do so in the fourth year of his reign, hence in or about the year 969 b.c. See ) 7 1 -1 9 0 “tw://bible.?id=11.6.1|AUTODETECT|” I Kings 6:1) 1 1 -1 9 0 “tw://bible.?id=11.6.38|AUTODETECT|” . It was finished seven years later 7 1 -1 9 0 “tw://bible.?id=11.6.38|AUTODETECT|” I Kings 6:38) 1 1 -1 9 0 “tw://bible.?id=11.14.26|AUTODETECT|” ). Cedar and cypress wood from Lebanon, and white hard limestone were used in its construction. Because the level area of Moriah, on which it was built, was too small, the foundation had to be laid very deep and the space between hilltop and outer wall filled in. For an account of the furniture of this temple and of the manner in which it was dedicated see I Kings 6 8. This temple experienced stress and strain. In the course of the centuries it was plundered, renovated, desecrated, purged. See ) 7 1 -1 9 0 “tw://bible.?id=11.14.26|AUTODETECT|” I Kings 14:26) 1 1 -1 9 0 “tw://bible.?id=11.15.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.15.18|AUTODETECT|” 15:18) 1 1 -1 9 0 “tw://bible.?id=12.14.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.14.14|AUTODETECT|” II Kings 14:14) 1 1 -1 9 0 “tw://bible.?id=12.15.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.15.35|AUTODETECT|” 15:35) 1 1 -1 9 0 “tw://bible.?id=12.16.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.16.17|AUTODETECT|” 16:17) 1 1 -1 9 0 “tw://bible.?id=12.23.4|AUTODETECT|” f.; ) 7 1 -1 9 0 “tw://bible.?id=12.23.4|AUTODETECT|” 23:4) 1 1 -1 9 0 “tw://bible.?id=12.24.13|AUTODETECT|” f. Its treasures were carried to Babylon 7 1 -1 9 0 “tw://bible.?id=12.24.13|AUTODETECT|” II Kings 24:13) 1 1 -1 9 0 0 ). Finally, about the year 586 b.c. the Chaldean army destroyed Jerusalem, including Solomon s beautiful temple.) 1 1 2 8 0 “tw://bible.?id=15.3.3|AUTODETECT|” About fifty years later, at the return of a remnant from Babylonian captivity, an altar for a new temple was immediately built 7 1 -1 9 0 “tw://bible.?id=15.3.3|AUTODETECT|” Ezra 3:3) 1 1 -1 9 0 “tw://bible.?id=15.3.12|AUTODETECT|” ). Sometime later work was begun in earnest on the building itself. It was completed about twenty years after the return. However, since it became clear that it would not be nearly as imposing and beautiful a structure as that of Solomon, the older people, who had known that first building, wept 7 1 -1 9 0 “tw://bible.?id=15.3.12|AUTODETECT|” Ezra 3:12) 1 1 -1 9 0 “tw://bible.?id=15.3.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=15.3.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ). It was this temple that was plundered and desecrated by Antiochus Epiphanes in 168 b.c. Approximately three years later it was cleansed and rededicated by Judas Maccabaeas. Pompey captured and entered this temple but did not destroy it. However, Crassus deprived it of its treasures in 54, 53 b.c.) 1 1 2 8 0 “tw://bible.?id=43.2.20|AUTODETECT|” Herod the Great altered and enlarged the temple complex. He expanded and beautified it to such an extent that the result could be called a new temple, though devout Jews probably refused to consider it such. In an eloquent address to the people the king, if we can trust Josephus, divulged his plan to make a thankful return, after the most pious manner, to God, for the blessings I have received from him, who has given me this kingdom, and to do this by making his temple as complete as I am able. He began to build it about the year 19 b.c. Long after his death it had not yet been entirely completed. See ) 7 1 -1 9 0 “tw://bible.?id=43.2.20|AUTODETECT|” John 2:20) 1 1 -1 9 0 “tw://bible.?id=41.13.1|AUTODETECT|” . The grandeur and beauty of the temple which Herod started to build and on which he had made very considerable progress is evident from ) 7 1 -1 9 0 “tw://bible.?id=41.13.1|AUTODETECT|” Mark 13:1) 1 1 -1 9 0 “tw://bible.?id=41.13.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.13.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=40.24.1|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.24.1|AUTODETECT|” Matt. 24:1) 1 1 -1 9 0 “tw://bible.?id=40.24.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.24.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=42.21.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.21.5|AUTODETECT|” Luke 21:5) 1 1 -1 9 0 “tw://bible.?id=42.21.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.21.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=40.4.5|AUTODETECT|” . See also ) 7 1 -1 9 0 “tw://bible.?id=40.4.5|AUTODETECT|” Matt. 4:5) 1 1 -1 9 0 “tw://bible.?id=42.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.9|AUTODETECT|” Luke 4:9) 1 1 -1 9 0 0 . It is interesting to note that this elaborate structure was not finished until & just a few years before it was destroyed by the Romans, a.d. 70.) 1 14 2 8 0 0 Here follows a brief description of Herod s temple complex. It should be studied in connection with the diagram. The entire huge area on which it stood a square measuring not much less than a thousand feet on each side was enclosed by a massive outer wall. Those coming from the north for example from the suburb of Bethesda could enter by the north gate. The east wall overlooked the Kidron Valley. By way of what in later years was called the Golden Gate one was able from the temple area to cross the brook, and thus go to the Garden of Gethsemane, Bethany, and the Mount) Ground Plan of the Temple) in the Days of Jesus��537��) ) ) H = Holy Place with Table of Showbread, Incense Altar, and Candelabrum) H of H = Holy of Holies) B = Burntoffering Altar) L = Laver (Washbasin) P = Porch) N? = Nicanor s Gate (location disputed)) B G = Beautiful Gate) G G = Golden Gate ) ) ) 1 1 2 8 0 “tw://bible.?id=41.11.1|AUTODETECT|” of Olives; or vice versa. See ) 7 1 -1 9 0 “tw://bible.?id=41.11.1|AUTODETECT|” Mark 11:1) 1 1 -1 9 0 “tw://bible.?id=41.11.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.11.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=43.18.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.1|AUTODETECT|” John 18:1) 1 1 -1 9 0 “tw://bible.?id=41.11.16|AUTODETECT|” . See also on ) 7 1 -1 9 0 “tw://bible.?id=41.11.16|AUTODETECT|” Mark 11:16) 1 1 -1 9 0 0 . Coming from the south for example, from the Lower City it was possible to reach the Court of the Gentiles by means of the two Gates of Huldah. One of these was a double, the other a triple gate. Of all the gates that led from or to the outside these were the most widely used. Finally, from the Upper City one was able, by means of the four western gates, to enter the temple area. Very useful also were the two bridges with which two of these western gates were linked. Their remnants have been preserved to this very day.) 1 1 2 8 0 0 Lining the outer wall were rows of high pillars. Each consisted of a single block of pure white polished marble. On the east, west, and north there were three parallel rows of columns, on the south four. This meant that three sides had two parallel halls, while the Royal Porch, where according to tradition the palace of Solomon used to be, had three.) 7 1 2 8 0 “tw://bible.?id=43.10.23|AUTODETECT|” John 10:23) 1 1 -1 9 0 “tw://bible.?id=44.3.11|AUTODETECT|” states, It was winter, and Jesus was walking inside the temple, in Solomon s Porch (Portico or Colonnade). This covered porch probably derived its name from the fact that of the temple which that king had built, this was in the days of Jesus the only remaining part. Cf. ) 7 1 -1 9 0 “tw://bible.?id=44.3.11|AUTODETECT|” Acts 3:11) 1 1 -1 9 0 “tw://bible.?id=44.5.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.12|AUTODETECT|” 5:12) 1 1 -1 9 0 “tw://bible.?id=41.12.41-41.12.44|AUTODETECT|” . It is understandable that the various ample and beautiful colonnades provided every opportunity for teaching 7 1 -1 9 0 “tw://bible.?id=41.12.41-41.12.44|AUTODETECT|” Mark 12:41 44) 1 1 -1 9 0 “tw://bible.?id=42.19.47|AUTODETECT|” and parallels; ) 7 1 -1 9 0 “tw://bible.?id=42.19.47|AUTODETECT|” Luke 19:47) 1 1 -1 9 0 0 , etc.).) 1 3 2 8 0 0 Beyond these colonnades that is, farther away from the outside wall, there was the very spacious Court of the Gentiles, also extending all around. It was paved with variegated marble of the finest quality. This court was given its name because, though both Jews and Gentiles were welcome here, the latter were not allowed to proceed any farther toward the interior. In order to remind them of that restriction, the smaller area immediately enclosed by the Court of the Gentiles was surrounded by a 4� ft. high balustrade furnished with slabs on which was written, both in Greek and in Latin, this warning:) Let no man of another nation enter inside the barrier and the fence around the temple. Whoever is caught will have himself to blame that his death follows. ) For a picture of the recovered part of a slab with Greek lettering see Kollek and Pearlman, op. cit., p. 124.) 1 1 2 8 0 “tw://bible.?id=41.12.41-41.12.44|AUTODETECT|” Proceeding westward from Solomon s Porch the person privileged to do so would, after crossing a portion of the Court of the Gentiles, via the Beautiful Gate enter the Women s Court. Men as well as women were allowed here. Just as Court of the Gentiles meant that Gentiles were not permitted any closer to the interior, so Women s Court was thus named in order to indicate that this was as far as women were allowed to go. It was equipped with large chambers and gave access to treasure vaults. Against the walls stood thirteen trumpet-shaped chests for gifts and dues. ) 7 1 -1 9 0 “tw://bible.?id=41.12.41-41.12.44|AUTODETECT|” Mark 12:41 44) 1 1 -1 9 0 “tw://bible.?id=42.21.1-42.21.4|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=42.21.1-42.21.4|AUTODETECT|” Luke 21:1 4) 1 1 -1 9 0 “tw://bible.?id=43.8.20|AUTODETECT|” ); and ) 7 1 -1 9 0 “tw://bible.*?id=43.8.20|AUTODETECT|” John 8:20) 1 1 -1 9 0 0 come to mind at once.) 1 2 2 8 0 0 Male Israelites were allowed to proceed even farther, namely, into Israel s Court, a relatively narrow one. Between that and the Priests Court there was only a low partition, so that by some authors these two are considered one.) It was the Priests Court that encompassed the inner sanctuary with its Holy Place and Holy of Holies. To the east of it stood the very large altar of burnt-offering. Nearer to the sanctuary and a little farther to the south could be seen the laver, a colossal brazen reservoir that rested on the back of 12 big lions. Finally, there was the sanctuary itself. As to measurements, Josephus states that its ground floor was 60 cubits in height, the same in length, and 20 cubits in breadth.

But the 60 cubits of its length were again divided. The first portion [the Holy Place] was partitioned off at forty cubits & the innermost recess 1 1 2 8 0 “tw://bible.?id=40.27.51|AUTODETECT|” This magnificent sanctuary must have been a marvelous sight to behold, since it was built of white marble, richly set off with gold on its front and sides. It was entered by means of a huge double-winged porch or vestibule, as indicated on the diagram. In front of the doorway to the Holy Place hung a beautifully colored Babylonian veil or curtain. There was also the second veil, the one that separated the Holy Place from the Holy of Holies. See ) 7 1 -1 9 0 “tw://bible.?id=40.27.51|AUTODETECT|” Matt. 27:51) 1 1 -1 9 0 “tw://bible.?id=58.6.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.6.19|AUTODETECT|” Heb. 6:19) 1 1 -1 9 0 “tw://bible.?id=58.9.3|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=58.9.3|AUTODETECT|” 9:3) 1 1 -1 9 0 “tw://bible.?id=58.10.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.20|AUTODETECT|” 10:20) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 As it was during the old dispensation so also now, the Holy Place contained A lampstand, a table, and an altar of incense, thus again Josephus, who adds, But in this [that is, in the Holy of Holies] stood nothing at all.& The candelabrum or seven-branched lampstand was among the temple treasures which by Titus and Vespasian were displayed in the triumphal procession which they conducted in Rome after the fall of Jerusalem, a.d. 70. See the picture in the aforementioned book, Jerusalem, A History of Forty Centuries, p. 131, and in many other sources.) I have purposely left to the last for special emphasis, one very important point, namely, the height of the various parts. Now before proceeding any further it is only proper to call attention to the fact that we cannot be entirely certain about the dimensions mostly length and breadth given thus far. The Bible furnishes no information on this point. Josephus and the Mishnaic tractate by no means always agree. It is not surprising, therefore, that the secondary sources even our best textbooks disagree among themselves on several points.

See W. S. Caldecott and James Orr, The Temple of Herod, I.S.B.E., Vol. V. 2937 2940. The general picture is clear enough; conjecture sometimes probable, sometimes improbable or at least fruitless enters into the determination of many details. This holds also with respect to the height of the various parts.) With that reservation, it can now be pointed out that there were especially three features that made this temple unforgettable:) a.

Its vastness) 1 1 2 8 0 “tw://bible.*?id=11.6.2|AUTODETECT|” From east to west or northwest the temple complex increased in height. From the Court of the Gentiles to that of Women there was an ascent of 14 steps; from there to the Court of Israel a rise of 15 steps. A few more upward steps would bring one to the Priests Court; and 12 more, to the entrance of the sanctuary. Accordingly, highest of any of the buildings of this entire complex was the temple or sanctuary. It soared high above the vast Court of the Gentiles. Some of the stones in the building were forty-five cubits [67� feet] in length, five [7�] in height, and six [9] in breadth (Josephus).

The sanctuary, moreover, occupied the most elevated ground, and was buttressed by very formidable sub-structures. Its height was no less than sixty feet, instead of forty-five for the temple of Solomon 7 1 -1 9 0 “tw://bible.?id=11.6.2|AUTODETECT|” I Kings 6:2) 1 1 -1 9 0 0 ). To this should be added another sixty feet for the upper chamber that covered the entire sanctuary. The whole temple, with the exception of the porch, was covered with a gabled roof of cedar wood. From its summit protruded sharp golden spikes to prevent birds from settling upon and polluting the roof (Josephus).) 1 5 2 8 0 0 From all this it follows that the best pictorial map of Herod s vast temple complex is the three-dimensional. See, for example, the reconstruction by the Comte de Vogue (Jerusalem, p. 100) or the Schick model, reproduced in several English and other language encyclopaedias and archaeological texts, or Lazar Halberthal s colorful drawing.) Vastness, by reminding man of his littleness, inspires awe.) b. Its beauty) Says Josephus, The exterior of the building lacked nothing that could astonish either the soul or the eyes. For, being covered on every side with massive plates of gold, the sun had no sooner risen than it radiated so fiery a flash that those straining to look at it were forced to avert their eyes as from the solar rays. To approaching strangers it appeared from a distance like a snow-clad mountain, the reason being that whatever was not overlaid with gold was purest white (Jewish War V.222). Beauty is conducive to worship.) c. Its purpose) 1 1 2 8 0 “tw://bible.?id=11.8.13|AUTODETECT|” That purpose is clearly stated in ) 7 1 -1 9 0 “tw://bible.?id=11.8.13|AUTODETECT|” I Kings 8:13) 1 1 -1 9 0 “tw://bible.?id=11.8.31-11.8.61|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.8.31-11.8.61|AUTODETECT|” 31 61) 1 1 -1 9 0 “tw://bible.?id=11.9.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.9.3|AUTODETECT|” 9:3) 1 1 -1 9 0 “tw://bible.?id=23.56.7|AUTODETECT|” ; and especially in ) 7 1 -1 9 0 “tw://bible.?id=23.56.7|AUTODETECT|” Isa. 56:7) 1 1 -1 9 0 “tw://bible.?id=42.2.49|AUTODETECT|” , for even though these passages pertain to the temple of Solomon, they clearly have meaning also with respect to the temple as it existed in the days of Jesus. Even the child Jesus called it my Father s house 7 1 -1 9 0 “tw://bible.*?id=42.2.49|AUTODETECT|” Luke 2:49) 1 1 -1 9 0 0 ). And during his earthly ministry Jesus, quoting from Isaiah, declared the temple to be a house of worship. He said, Is it not written: My house shall be called a house of prayer for all the nation.& ) 1 2 2 8 0 0

• • • • *) Jesus, then, has entered the Court of the Gentiles. What a sorry spectacle greets his eyes, ears, and even nostrils! He notices, as had happened also in the early part of his ministry, that this court, hence the temple, was being desecrated. It now resembled a market-place. Business was booming, lucrative too. Some men were selling oxen and sheep.

At this time of the year, with Passover so close at hand and pilgrims crowding into the court from everywhere, there were many buyers. They paid high prices for these sacrificial animals. True, a worshipper could bring in an animal of his own choice. But if he did that he was taking a chance that it would not be approved. The temple merchants had paid generously for their concession, which they had bought from the priests. Some of this money finally reached the coffers of sly, wealthy Annas and of clever Caiaphas.

It is therefore understandable that the tradesmen and the priestly caste were partners in this business. As Jesus enters he notices the hustle and bustle of all those buyers and sellers; also the noise, filth, and stench produced by all the animals. Could this, in any sense whatever, be called worship?) 1 1 2 8 0 “tw://bible.?id=9.2.22-9.2.25|AUTODETECT|” Notice the buyers and the sellers. ��538�� This may be somewhat difficult to understand. Sellers? Yes, these were guilty of swindling the pilgrims, fleecing them. But why should the poor, innocent buyers be included in the number of those against whom the Lord vented his keen displeasure? The answer is probably as follows: these people were too docile. They were weaklings, like Eli. Cf. ) 7 1 -1 9 0 “tw://bible.?id=9.2.22-9.2.25|AUTODETECT|” I Sam. 2:22 25) 1 1 -1 9 0 “tw://bible.?id=9.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.3.13|AUTODETECT|” 3:13) 1 1 -1 9 0 “tw://bible.?id=3.17.1-3.17.6|AUTODETECT|” . They accepted conditions as they were. It was surely far more convenient to buy your animal in the court than to bring it along with you 7 1 -1 9 0 “tw://bible.?id=3.17.1-3.17.6|AUTODETECT|” Lev. 17:1 6) 1 1 -1 9 0 “tw://bible.?id=24.17.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.17.26|AUTODETECT|” Jer. 17:26) 1 1 -1 9 0 0 ) and run the risk that it would fail to pass the official inspection. Consequently the seller s concession had become the buyer s convenience, and the receiver was about as bad as the (seller who in many cases because of the exorbitant price he charged was also the) deceiver.��539��) 1 1 2 8 0 “tw://bible.?id=43.12.20|AUTODETECT|” Among the buyers were pilgrims from countries far away. See ) 7 1 -1 9 0 “tw://bible.?id=43.12.20|AUTODETECT|” John 12:20) 1 1 -1 9 0 “tw://bible.?id=44.2.5-44.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.5-44.2.13|AUTODETECT|” Acts 2:5 13) 1 1 -1 9 0 “tw://bible.?id=2.30.13|AUTODETECT|” . They carried with them Greek, Roman, Egyptian, etc. currencies. But in the temple area foreign money was not accepted in payment. So in evidence were the money-changers, sitting cross-legged behind their little coin-covered tables. Also, the temple tax of half a shekel 7 1 -1 9 0 “tw://bible.?id=2.30.13|AUTODETECT|” Exod. 30:13) 1 1 -1 9 0 “tw://bible.?id=40.17.24-40.17.27|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.17.24-40.17.27|AUTODETECT|” Matt. 17:24 27) 1 1 -1 9 0 “tw://bible.?id=44.21.24|AUTODETECT|” ) had to be paid in Jewish coin. And Jewish money was needed to fulfill the various rites of purification 7 1 -1 9 0 “tw://bible.?id=44.21.24|AUTODETECT|” Acts 21:24) 1 1 -1 9 0 0 ). So the money-changers would exchange foreign money for Jewish, charging a small fee for the favor. This business, too, was very profitable. It presented abundant opportunity for cheating the unsuspecting pilgrim.) 1 1 2 8 0 “tw://bible.?id=40.12.6|AUTODETECT|” It is not difficult to picture the righteous indignation that must have flashed from the eyes of Jesus when he drove out all who were engaged in this nefarious business, and overturned the tables of the money-changes and the seats of those selling doves. Whether also at this time, as in the first temple cleansing, he made a whip out of cords that were lying around and then let fly with that scourge, we do not know. One thing is certain: Jesus revealed himself as being indeed Lord of the temple 7 1 -1 9 0 “tw://bible.?id=40.12.6|AUTODETECT|” Matt. 12:6) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 In line with all this is Mark s added note: 16. And he would not allow anyone to carry��540�� merchandise through the temple. With the help of the diagram of Herod s temple and of the explanation that follows it, the meaning becomes clear. By means of the gates it had become rather easy and convenient to use the temple area as a shortcut; for example, between the city and the Mount of Olives. The sacred place was being used for a purely secular purpose. Did not even the rabbis disapprove of this?

What reverence is due to the temple? That no one go into the mountain of the house with his staff, shoes, purse, or dust on his feet. Let no one make a crossing through it, or degrade it into a place of spitting. ��541�� What Jesus saw was that for the sake of convenience worldly-minded people were carrying all kinds of vessels objects used for profane purposes through the temple area, thereby degrading it. Now if even the inhabitants of Europe s large cities resent seeing their cathedrals used as thoroughfares, and Americans place No Through Traffic signs at the entrance of some of their parks and university grounds, we can understand the wholly inappropriate character of the practice which Jesus here condemns.) The lesson here conveyed applies today as it did then. When the practice of religion, so-called, becomes nothing but a means to what people are really interested in such as convenience, social advancement, pecuniary gain, etc. there is nothing left of genuine devotion. The house of prayer becomes a source of personal profit, not real profit, of course, but what is so regarded.) It is not surprising, therefore, to read, 17.

He was teaching and saying to them, Is it not written:) My house shall he called a house of prayer) for all the nations?) But you have made it a robbers den.��542��) 1 1 2 8 0 “tw://bible.?id=23.56.7|AUTODETECT|” The quoted words are found in ) 7 1 -1 9 0 “tw://bible.?id=23.56.7|AUTODETECT|” Isa. 56:7) 1 1 -1 9 0 “tw://bible.?id=11.8.29|AUTODETECT|” b. Their quotation in full that is, including for all the nations [or: peoples] is peculiar to Mark. It is clear from this that the temple was intended to be the place where God met with his people, a sanctuary for quiet, spiritual devotion, prayer, meditation, and fellowship, in connection with sacrifice. See ) 7 1 -1 9 0 “tw://bible.?id=11.8.29|AUTODETECT|” I Kings 8:29) 1 1 -1 9 0 “tw://bible.?id=11.8.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.8.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=11.8.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.8.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=19.27.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.27.4|AUTODETECT|” Ps. 27:4) 1 1 -1 9 0 “tw://bible.?id=19.65.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.65.4|AUTODETECT|” 65:4) 1 1 -1 9 0 “tw://bible.?id=9.1.9-9.1.18|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=9.1.9-9.1.18|AUTODETECT|” I Sam. 1:9 18) 1 1 -1 9 0 “tw://bible.?id=42.18.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.10|AUTODETECT|” Luke 18:10) 1 1 -1 9 0 “tw://bible.?id=44.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.1|AUTODETECT|” Acts 3:1) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=23.56.7|AUTODETECT|” The second part of the statement is Christ s own comment, in which he contrasts the divine ideal for worship as described in ) 7 1 -1 9 0 “tw://bible.?id=23.56.7|AUTODETECT|” Isa. 56:7) 1 1 -1 9 0 “tw://bible.?id=24.7.11|AUTODETECT|” b with the present situation, a condition that reminded him of ) 7 1 -1 9 0 “tw://bible.?id=24.7.11|AUTODETECT|” Jer. 7:11) 1 1 -1 9 0 0 , which he quotes. In the days of Jeremiah, too, as is proved by that prophet s famous Temple Discourse, the Jews were oppressing aliens, stealing, murdering, etc. Nevertheless, they continued to offer their sacrifices in the temple; as if such merely formalistic worship of Jehovah would do any good, and as if the very presence of the temple would protect them from the outpouring of God s wrath. It was then that Jeremiah had said, Do not trust in lying words, saying, The temple of Jehovah, the temple of Jehovah, the temple of Jehovah is this, .& Has this house that is called by my name become a den of robbers in your eyes? In the days of Christ s sojourn history was repeating itself: the temple had again become a cave of thieves, an allusion, perhaps, to the rocky caves in the hills of Judea, where thieves and robbers would often assemble. The thieves were crowding out the Gentiles or nations. ) 1 3 2 8 0 0 The lessons taught by this cleansing of the temple can be summarized as follows:) a. Jesus punished degradation of religion and insisted on reverence.) b. He rebuked fraud, in the present connection especially religious (?) racketeering, and demanded honesty.) 1 1 2 8 0 “tw://bible.?id=11.8.41-11.8.43|AUTODETECT|” c. He frowned upon indifference toward those who desired to worship God in spirit and truth, and, by declaring that the temple must be a house of prayer far all the nations, gave his endorsement to the wonderful cause of Christian Missions. Cf. ) 7 1 -1 9 0 “tw://bible.?id=11.8.41-11.8.43|AUTODETECT|” I Kings 8:41 43) 1 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” Matt. 28:19) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 d. By means of all this he glorified his heavenly Father. Was not the temple his Father s house?) If it be true that even in general vastness inspires awe, and beauty is conducive to worship, the conditions for awakening both of these feelings being amply present in the temple complex as has been shown, then all the more, in view of the fact that by the Lord this area had been specifically set aside for the purpose of prayer and devotion, it was not at all the proper place to conduct a business enterprise, a fraudulent one at that. So Jesus cleansed it.) The reaction of Christ s bitter opponents was as follows: 18. The chief priests and the scribes heard (this) and were looking for a way to kill him, for they were afraid of him because everybody was astonished at his teaching.��543�� Of course, an act as open and public as the cleansing of the temple could not remain hidden from the attention of the chief priests and the scribes, to which Luke adds the leaders or chief men of the people. The entire Sanhedrin is deeply affected, is filled with vehement resentment.

So these men now more than ever look for a way to bring about Jesus death. But why do they not simply go right ahead, capture him, and kill him? Answer: because fear holds them in check, curtailing their actions against their enemy.) 1 1 2 8 0 “tw://bible.?id=41.14.49|AUTODETECT|” There must have been at least two reasons for this fear: a. the Hosannas of the crowds on the previous day, in honor of Jesus; and b. the astonishment of the people displayed as a result of his teaching. See ) 7 1 -1 9 0 “tw://bible.?id=41.14.49|AUTODETECT|” Mark 14:49) 1 1 -1 9 0 “tw://bible.?id=40.26.55|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.26.55|AUTODETECT|” Matt. 26:55) 1 1 -1 9 0 “tw://bible.?id=42.19.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.47|AUTODETECT|” Luke 19:47) 1 1 -1 9 0 “tw://bible.?id=42.20.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.1|AUTODETECT|” 20:1) 1 1 -1 9 0 “tw://bible.?id=42.21.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.21.37|AUTODETECT|” 21:37) 1 1 -1 9 0 “tw://bible.?id=41.1.22|AUTODETECT|” . Note that not only in Galilee 7 1 -1 9 0 “tw://bible.?id=41.1.22|AUTODETECT|” Mark 1:22) 1 1 -1 9 0 “tw://bible.?id=40.7.28|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.7.28|AUTODETECT|” Matt. 7:28) 1 1 -1 9 0 “tw://bible.?id=40.7.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.29|AUTODETECT|” 29) 1 1 -1 9 0 0 ) but also in Jerusalem the people were knocked out of their senses by the teaching of Jesus. And his enemies knew it! That is why they could not see their way clear to destroy him immediately. But they were looking for a way to change all this.) 1 1 2 8 0 “tw://bible.?id=40.21.17|AUTODETECT|” The present paragraph ends as follows: 19. And whenever evening arrived, they went out of the city.��544�� We know that Sunday evening Jesus and The Twelve had gone to Bethany (11:11). The day of the temple cleansing was Monday. That evening, too, Jesus went to Bethany and spent the night there 7 1 -1 9 0 “tw://bible.?id=40.21.17|AUTODETECT|” Matt. 21:17) 1 1 -1 9 0 “tw://bible.?id=41.14.3|AUTODETECT|” ). The rendering spent the night is broad enough to leave room for either of two possibilities: a. He lodged with his friends in their hospitable home 7 1 -1 9 0 “tw://bible.?id=41.14.3|AUTODETECT|” Mark 14:3) 1 1 -1 9 0 “tw://bible.?id=40.26.6-40.26.13|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.26.6-40.26.13|AUTODETECT|” Matt. 26:6 13) 1 1 -1 9 0 “tw://bible.?id=42.10.38-42.10.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.38-42.10.42|AUTODETECT|” Luke 10:38 42) 1 1 -1 9 0 “tw://bible.?id=43.11.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.3|AUTODETECT|” John 11:3) 1 1 -1 9 0 “tw://bible.?id=43.12.1-43.12.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.1-43.12.8|AUTODETECT|” 12:1 8) 1 1 -1 9 0 “tw://bible.?id=42.21.37|AUTODETECT|” ); or b. he spent the night under the stars somewhere in or near the village, perhaps on a slope of the Mount of Olives 7 1 -1 9 0 “tw://bible.?id=42.21.37|AUTODETECT|” Luke 21:37) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.13.30|AUTODETECT|” It remains true that Sunday night, Monday night, and so also probably Tuesday night and Wednesday night, Jesus and his disciples went out of the city, though it is impossible to be precise in every case. And did they not even go out of the city Thursday night? See ) 7 1 -1 9 0 “tw://bible.?id=43.13.30|AUTODETECT|” John 13:30) 1 1 -1 9 0 “tw://bible.?id=43.18.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.1|AUTODETECT|” 18:1) 1 1 -1 9 0 “tw://bible.?id=43.18.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.3|AUTODETECT|” 3) 1 1 -1 9 0 0 . Further speculation about the reason for these excursions from the city leads nowhere.) 1 2 2 8 0 0 ) 11:20 25 The Lesson from the Withered Fig Tree) 1 1 2 8 0 “tw://bible.?id=40.21.20-40.21.22|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.21.20-40.21.22|AUTODETECT|” Matt. 21:20 22) 1 2 2 8 0 0 20 In the morning, as they were passing by, they saw the fig tree withered from the roots. 21 Peter remembered and said to him, Rabbi, look! the fig tree you cursed has withered! 22 In response Jesus said to them, Have faith��545�� in God! 23 I solemnly declare to you that whoever says to this mountain, Be lifted up and thrown into the sea, and does not doubt in his heart but believes that what he says will happen, it will indeed be done for him. 24 Therefore I tell you, whatever you ask for in prayer, believing that you received it, it shall be yours. 25 And whenever you stand praying, forgive if you have anything against anyone, that your Father who (is) in heaven may also forgive you your trespasses. ��546��) ) 1 1 2 8 0 “tw://bible.?id=40.6.14|AUTODETECT|” Mark devotes six verses to this lesson, Matthew only three. It is Mark alone who makes clear that what is here reported occurred on Tuesday of the Passion Week. What in Matthew is a question asked by the disciples is in Mark an exclamation uttered by Peter . This presents no problem, since it is natural to assume that one disciple expressed his surprise in one way, another in a different manner. Christ s promise that by faith a person will be able to remove a mountain is found in both accounts, but most fully in Mark. To the assurance of answered prayer, also found in both Gospels, Mark adds that Jesus on the present occasion 7 1 -1 9 0 “tw://bible.?id=40.6.14|AUTODETECT|” Matt. 6:14) 1 1 -1 9 0 0 ) taught that the heart that prays must be filled with the love that forgives.) 1 2 2 8 0 0 20. In the morning, as they were passing by, they saw the fig tree withered from the roots. It is now Tuesday morning. It was probably very early, for ever so many things were going to happen on that busy day. In Mark the record of Tuesday s events covers 11:20 14:2.) This morning, then, on their way back to the city the disciples notice that the fig tree on which only yesterday Jesus had pronounced a solemn sentence of doom was now irretrievably mined. It was permanently withered,��547�� all the way from the roots up; hence, withered root and branch (E. V. Rieu s translation).) 1 1 2 8 0 “tw://bible.?id=40.26.25|AUTODETECT|” 21. Peter remembered and said to him, Rabbi, look! the fig tree you cursed has withered! Peter remembered.��548�� With respect to Peter s ability to recall a word or a deed see also 14:72. The tradition according to which Mark was Peter s interpreter, thus explaining how it was possible for this evangelist even to record what went on in Peter s mind, seems to find some support here. Peter, then, recalled what had happened on the previous day with respect to this tree. As he had done previously (9:5), so also now this apostle uses the title Rabbi ��549�� in addressing Jesus. See also ) 7 1 -1 9 0 “tw://bible.?id=40.26.25|AUTODETECT|” Matt. 26:25) 1 1 -1 9 0 “tw://bible.?id=40.26.49|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.49|AUTODETECT|” 49) 1 1 -1 9 0 “tw://bible.?id=41.10.51|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.51|AUTODETECT|” Mark 10:51) 1 1 -1 9 0 “tw://bible.?id=41.14.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.45|AUTODETECT|” 14:45) 1 1 -1 9 0 “tw://bible.?id=43.1.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.50|AUTODETECT|” John 1:50) 1 1 -1 9 0 “tw://bible.?id=43.4.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.31|AUTODETECT|” 4:31) 1 1 -1 9 0 “tw://bible.?id=43.6.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.25|AUTODETECT|” 6:25) 1 1 -1 9 0 “tw://bible.?id=43.9.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.9.2|AUTODETECT|” 9:2) 1 1 -1 9 0 “tw://bible.?id=43.11.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.8|AUTODETECT|” 11:8) 1 1 -1 9 0 “tw://bible.?id=43.1.38|AUTODETECT|” . This Semitic word is by John popularly interpreted as amounting to Teacher. See ) 7 1 -1 9 0 “tw://bible.?id=43.1.38|AUTODETECT|” John 1:38) 1 1 -1 9 0 “tw://bible.?id=43.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.2|AUTODETECT|” 3:2) 1 1 -1 9 0 “tw://bible.?id=40.23.7|AUTODETECT|” . See also what Jesus says about its use 7 1 -1 9 0 “tw://bible.?id=40.23.7|AUTODETECT|” Matt. 23:7) 1 1 -1 9 0 “tw://bible.?id=40.23.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.23.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=43.3.26|AUTODETECT|” ). It was a title of respect originally reserved for highly honored teachers. On one recorded occasion even John the Baptist was addressed in this manner 7 1 -1 9 0 “tw://bible.?id=43.3.26|AUTODETECT|” John 3:26) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.21.20|AUTODETECT|” What astonished Peter and the other disciples 7 1 -1 9 0 “tw://bible.?id=40.21.20|AUTODETECT|” Matt. 21:20) 1 1 -1 9 0 0 ) , so that he says, Rabbi, look! ��550�� was the fact that in such a very short time, probably within twenty-four hours, the tree on which Jesus had pronounced his curse��551�� had changed from a seemingly vigorous woody perennial in full foliage, to a shrunken corpse, the ghost of its former self. Not that Peter blamed Jesus for what he had done to the tree,��552�� but, as the immediately following verse implies, he was unable to understand how it had been possible to bring about such a radical change, and that within so short a time.) 1 2 2 8 0 0 22, 23. In response Jesus said to them, Have faith in God!��553��) For such responding when no question is asked see on verse 14.) 1 1 2 8 0 “tw://bible.?id=41.5.36|AUTODETECT|” Have faith in God. The tense used in the original shows that abiding faith is meant. Cf. Fear not, only believe! 7 1 -1 9 0 “tw://bible.?id=41.5.36|AUTODETECT|” Mark 5:36) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; and see also ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 0 ).��554��) 1 16 2 8 0 0 But what is faith?) Faith is:) The soul s window through which God s love comes pouring in.) The open hand whereby man reaches out to God, the Giver.) The coupling that links man s train to God s engine.) The trunk of salvation s tree, whose root is grace, and whose fruit is good works.) Faith was:) The means of Abraham s justification.) The magnet that drew Moses away from the pleasures of Egypt, so that he threw in his lot with God s sorely afflicted people.) The force that overthrew Jericho s wall.) The secret that enabled Ruth to make her stirring confession.) The weapon that killed Goliath and destroyed Sennacherib s host.) The deciding factor in Carmel s contest.) The shield that protected Job in the midst of his trials.) The muzzle that closed the mouths of Daniel s lions.) The remedy that cured the centurion s servant and many others.) 1 1 2 8 0 “tw://bible.?id=1.15.6|AUTODETECT|” See the following passages: 7 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” Gen. 15:6) 1 1 -1 9 0 “tw://bible.?id=2.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.2.10|AUTODETECT|” Exod. 2:10) 1 1 -1 9 0 “tw://bible.?id=2.2.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.2.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=58.11.24-58.11.26|AUTODETECT|” ff. 7 1 -1 9 0 “tw://bible.?id=58.11.24-58.11.26|AUTODETECT|” Heb. 11:24 26) 1 1 -1 9 0 “tw://bible.?id=6.6.20|AUTODETECT|” ); ) 7 1 -1 9 0 “tw://bible.?id=6.6.20|AUTODETECT|” Josh. 6:20) 1 1 -1 9 0 “tw://bible.?id=58.11.30|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=58.11.30|AUTODETECT|” Heb. 11:30) 1 1 -1 9 0 “tw://bible.?id=8.1.16|AUTODETECT|” ); ) 7 1 -1 9 0 “tw://bible.?id=8.1.16|AUTODETECT|” Ruth 1:16) 1 1 -1 9 0 “tw://bible.?id=8.1.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=8.1.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=9.17.45-9.17.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.17.45-9.17.47|AUTODETECT|” I Sam. 17:45 47) 1 1 -1 9 0 “tw://bible.?id=12.19.14-12.19.37|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=12.19.14-12.19.37|AUTODETECT|” II Kings 19:14 37) 1 1 -1 9 0 “tw://bible.?id=11.18.30-11.18.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.18.30-11.18.40|AUTODETECT|” I Kings 18:30 40) 1 1 -1 9 0 “tw://bible.?id=18.19.23-18.19.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.19.23-18.19.27|AUTODETECT|” Job 19:23 27) 1 1 -1 9 0 “tw://bible.?id=27.6.19-27.6.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.6.19-27.6.23|AUTODETECT|” Dan. 6:19 23) 1 1 -1 9 0 “tw://bible.?id=40.8.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.8.10|AUTODETECT|” Matt. 8:10) 1 1 -1 9 0 “tw://bible.?id=40.8.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.8.13|AUTODETECT|” 13) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 Scripture also describes faith as:) Leaning on the everlasting arms.) Committing one s way to the Lord, trusting in him, knowing that he will do whatever is best.) Receiving the kingdom (or rule) of God as a little child.) Being sure of what we hope for, and being convinced of what we do not see.) The victory that overcomes the world.) 1 1 2 8 0 “tw://bible.?id=5.33.27|AUTODETECT|” For these see the following: ) 7 1 -1 9 0 “tw://bible.?id=5.33.27|AUTODETECT|” Deut. 33:27) 1 1 -1 9 0 “tw://bible.?id=19.37.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.37.5|AUTODETECT|” Ps. 37:5) 1 1 -1 9 0 “tw://bible.?id=41.10.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.15|AUTODETECT|” Mark 10:15) 1 1 -1 9 0 “tw://bible.?id=58.11.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.1|AUTODETECT|” Heb. 11:1) 1 1 -1 9 0 “tw://bible.?id=62.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.5.4|AUTODETECT|” I John 5:4) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Continued: I solemnly declare to you that whoever says to this mountain, Be lifted up and thrown into the sea, and does not doubt in his heart but believes that what he says will happen, it will indeed be done for him.) 1 1 2 8 0 “tw://bible.?id=40.17.20|AUTODETECT|” For I solemnly declare see on 3:28. This mountain is the Mount of Olives; the sea is the Dead Sea. For this mountain literally to be lifted up and cast��555�� into the sea would mean a sudden plunge of about 4,000 feet altogether. Now there would be no sense in even trying, by faith concentration, to dump Olivet into the sea. The dramatic figure, in the light of its context, which speaks of faith and prayer, must mean, therefore, that no task in harmony with God s will is impossible to be performed by those who believe and do not doubt.��556�� Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” Matt. 17:20) 1 1 -1 9 0 “tw://bible.?id=40.21.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.21|AUTODETECT|” 21:21) 1 1 -1 9 0 “tw://bible.?id=42.17.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.17.6|AUTODETECT|” Luke 17:6) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=38.4.7|AUTODETECT|” Other arguments in confirmation of the explanation here given are the following: a. Christ s frequent use of figurative language, examples of which occur also in Mark s Gospel (1:17; 2:20 22; 3:33 35; 5:39; 7:27; 8:15; 9:12, 13; 9:43, 45; 10:38, 39); b. the well-known figure of speech found in ) 7 1 -1 9 0 “tw://bible.?id=38.4.7|AUTODETECT|” Zech. 4:7) 1 1 -1 9 0 “tw://bible.?id=41.11.24|AUTODETECT|” , What are you, O great mountain? Before Zerubbabel you shall become a plain, referring to a mountain of difficulties that would disappear; and c. the words which immediately follow 7 1 -1 9 0 “tw://bible.?id=41.11.24|AUTODETECT|” Mark 11:24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.14.29|AUTODETECT|” We should not try in any way whatever to minimize the force of this saying and to subtract from its meaning. Both in the physical and in the spiritual sphere the apostles had already been doing things that would have been considered just as impossible as causing a mountain to be lifted up and thrown into the sea. Had not Peter by faith walked on the water? See ) 7 1 -1 9 0 “tw://bible.?id=40.14.29|AUTODETECT|” Matt. 14:29) 1 1 -1 9 0 “tw://bible.?id=42.10.17|AUTODETECT|” . Did not The Twelve exclaim, Lord, even the demons are subject to us in thy name ? 7 1 -1 9 0 “tw://bible.?id=42.10.17|AUTODETECT|” Luke 10:17) 1 1 -1 9 0 “tw://bible.?id=43.14.12|AUTODETECT|” ). A few days later was not Jesus going to promise, I most solemnly assure you, he who believes in me, the works that I do will he do also, and greater (works) than these will he do, because I am going to the Father 7 1 -1 9 0 “tw://bible.?id=43.14.12|AUTODETECT|” John 14:12) 1 1 -1 9 0 “tw://bible.?id=44.2.41|AUTODETECT|” )? See also ) 7 1 -1 9 0 “tw://bible.?id=44.2.41|AUTODETECT|” Acts 2:41) 1 1 -1 9 0 “tw://bible.?id=44.3.6-44.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.6-44.3.9|AUTODETECT|” 3:6 9) 1 1 -1 9 0 “tw://bible.?id=44.3.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.3.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=44.5.12-44.5.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.12-44.5.16|AUTODETECT|” 5:12 16) 1 1 -1 9 0 “tw://bible.?id=44.9.36-44.9.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.9.36-44.9.43|AUTODETECT|” 9:36 43) 1 1 -1 9 0 “tw://bible.?id=44.19.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.19.11|AUTODETECT|” 19:11) 1 1 -1 9 0 “tw://bible.?id=44.19.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.19.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=41.11.22|AUTODETECT|” . In fact does not the entire book of Acts prove that what Jesus said here in ) 7 1 -1 9 0 “tw://bible.?id=41.11.22|AUTODETECT|” Mark 11:22) 1 1 -1 9 0 “tw://bible.?id=41.11.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.11.23|AUTODETECT|” 23) 1 1 -1 9 0 0 was true?) 1 14 2 8 0 0 This also applies to verse 24. Therefore I tell you, whatever you ask for in prayer, believing that you received it, it shall be yours. Several matters require our attention:) a. It is immediately apparent that verse 24 closely parallels verse 23.) Compare:) Verse 23 Verse 24 ) I solemnly declare to you Therefore I tell you ) whoever whatever ) does not doubt but believes believing that you received it ) it shall indeed be done for him it shall be yours ) ) ) Hence, since verse 23 is true, therefore verse 24 is also true. In general the meaning of the two verses is the same.) b. In one respect the thought expressed in verse 24 is even stronger than that contained in verse 23: the person described in verse 23 believes that what he says is going to happen; those pictured in verse 24 are so very sure of answer to prayer that as far as they are concerned it has already happened: they have already received��557�� it.) c.

Whatever you ask for in prayer is a free rendering of what is literally whatever you pray [or: continue to pray] for and ask [or: continue to ask] for. Though it is true that the first of these two verbs is generally used for prayer addressed to God, while the second is more general, that distinction is hardly relevant in the present case. If there be any distinction at all, pray might be considered the more general term, and ask might be viewed as calling attention to the several humble petitions that pertain to prayer. But here the two are virtually one (on the order of hendiadys); hence, ask for in prayer. ) d. If the promise of Christ, Whatever you ask for & it shall be yours seems almost unbelievable, it should be borne in mind that such praying and asking must, of course, be in harmony with the characteristics of true prayer which Jesus reveals elsewhere; in fact, it must be in line with all of scriptural teaching. Accordingly it must be the expression of:) 1 1 2 8 0 “tw://bible.?id=41.10.15|AUTODETECT|” humble, childlike trust; note believing that you received it, and cf. ) 7 1 -1 9 0 “tw://bible.?id=41.10.15|AUTODETECT|” Mark 10:15) 1 1 -1 9 0 “tw://bible.?id=40.7.11|AUTODETECT|” ; also ) 7 1 -1 9 0 “tw://bible.?id=40.7.11|AUTODETECT|” Matt. 7:11) 1 1 -1 9 0 “tw://bible.?id=40.18.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.3|AUTODETECT|” 18:3) 1 1 -1 9 0 “tw://bible.?id=40.18.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.18.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=59.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.6|AUTODETECT|” James 1:6) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.12.40|AUTODETECT|” a sincere heart and mind 7 1 -1 9 0 “tw://bible.?id=41.12.40|AUTODETECT|” Mark 12:40) 1 1 -1 9 0 “tw://bible.?id=40.6.5|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.6.5|AUTODETECT|” Matt. 6:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.13.13|AUTODETECT|” a will to persevere 7 1 -1 9 0 “tw://bible.?id=41.13.13|AUTODETECT|” Mark 13:13) 1 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” b; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” Matt. 7:7) 1 1 -1 9 0 “tw://bible.?id=42.18.1-42.18.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.1-42.18.8|AUTODETECT|” Luke 18:1 8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.12.31|AUTODETECT|” a love for all concerned 7 1 -1 9 0 “tw://bible.?id=41.12.31|AUTODETECT|” Mark 12:31) 1 1 -1 9 0 “tw://bible.?id=41.12.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.12.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.48|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.48|AUTODETECT|” Matt. 5:43 48) 1 1 -1 9 0 “tw://bible.?id=42.6.32-42.6.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.32-42.6.36|AUTODETECT|” Luke 6:32 36) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.14.36|AUTODETECT|” submission to God s sovereign will 7 1 -1 9 0 “tw://bible.?id=41.14.36|AUTODETECT|” Mark 14:36) 1 1 -1 9 0 “tw://bible.?id=40.6.10|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=40.6.10|AUTODETECT|” Matt. 6:10) 1 1 -1 9 0 “tw://bible.?id=40.26.39|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=40.26.39|AUTODETECT|” 26:39) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.9.37|AUTODETECT|” This also implies that such praying is in Christ s name, that is, it is in harmony with all that Jesus has revealed concerning himself and it rests on his merits 7 1 -1 9 0 “tw://bible.?id=41.9.37|AUTODETECT|” Mark 9:37) 1 1 -1 9 0 “tw://bible.?id=41.9.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.41|AUTODETECT|” 41) 1 1 -1 9 0 “tw://bible.?id=43.15.16|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.15.16|AUTODETECT|” John 15:16) 1 1 -1 9 0 “tw://bible.?id=43.16.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.23|AUTODETECT|” 16:23) 1 1 -1 9 0 “tw://bible.?id=43.16.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.16.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=49.4.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.32|AUTODETECT|” Eph. 4:32) 1 1 -1 9 0 “tw://bible.?id=49.5.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.20|AUTODETECT|” 5:20) 1 1 -1 9 0 “tw://bible.?id=51.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.17|AUTODETECT|” Col. 3:17) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Prayer is effective and pleasing to God only when it issues from a loving heart. This is emphasized in the passage that concludes this paragraph: 25. And whenever��558�� you stand praying & ) Note the following:) 1 1 2 8 0 “tw://bible.?id=40.6.12|AUTODETECT|” a. This passage strongly reminds one of the fifth petition of the Lord s Prayer, ) 7 1 -1 9 0 “tw://bible.?id=40.6.12|AUTODETECT|” Matt. 6:12) 1 1 -1 9 0 “tw://bible.?id=40.18.21-40.18.35|AUTODETECT|” , And forgive us our debts as we also have forgiven our debtors. See also 6:14, For if you forgive men their trespasses, your heavenly Father will also forgive you. There is absolutely no reason why Jesus could not have repeated here and now, in a slightly different form, what he had taught the disciples and the people in general on a previous occasion. This all the more so because by nature the sinner is disinclined to forgive. He has to be reminded of this again and again. Hence, see also ) 7 1 -1 9 0 “tw://bible.?id=40.18.21-40.18.35|AUTODETECT|” Matt. 18:21 35) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=1.18.22|AUTODETECT|” b. Whenever you stand praying.& For the people of Bible times to stand praying was not at all unusual. In addition to the present passage see also ) 7 1 -1 9 0 “tw://bible.?id=1.18.22|AUTODETECT|” Gen. 18:22) 1 1 -1 9 0 “tw://bible.?id=10.1.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.1.26|AUTODETECT|” II Sam. 1:26) 1 1 -1 9 0 “tw://bible.?id=11.8.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.8.22|AUTODETECT|” I Kings 8:22) 1 1 -1 9 0 “tw://bible.?id=16.9.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.9.4|AUTODETECT|” Neh. 9:4) 1 1 -1 9 0 “tw://bible.?id=40.6.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.6.5|AUTODETECT|” Matt. 6:5) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.18.9-42.18.14|AUTODETECT|” There was a vast difference between two men who prayed, as described in the parable of The Pharisee and the Tax Collector. See ) 7 1 -1 9 0 “tw://bible.?id=42.18.9-42.18.14|AUTODETECT|” Luke 18:9 14) 1 1 -1 9 0 0 . In at least one respect, however, they resembled each other: both stood up to pray.��559�� Since the standing posture indicates reverence and promotes alertness, no objection can be raised against it.) 1 2 2 8 0 0 But it is by no means the only prayer posture mentioned in Scripture. There is also kneeling, and there are other postures. For a summary of several, all of them appropriate, see N.T.C. on I and II Timothy and Titus, pp. 103 105.) c. Not the posture of the body but the attitude of heart and mind is what matters most of all. That is why Jesus continues: forgive if you have anything against anyone, that your Father who (is) in heaven may also forgive you your trespasses. As was pointed out above, in connection with verse 24 (see under d.), effective prayer presupposes a loving heart. The person who prays must be willing and anxious to forgive. If he lacks this disposition he has no right to assume that his own trespasses have been forgiven.) 1 1 2 8 0 “tw://bible.?id=45.3.24|AUTODETECT|” Though in the teaching not only of Paul 7 1 -1 9 0 “tw://bible.?id=45.3.24|AUTODETECT|” Rom. 3:24) 1 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” Titus 3:5) 1 1 -1 9 0 “tw://bible.?id=40.5.1-40.5.6|AUTODETECT|” ) but certainly also of Christ 7 1 -1 9 0 “tw://bible.?id=40.5.1-40.5.6|AUTODETECT|” Matt. 5:1 6) 1 1 -1 9 0 “tw://bible.?id=40.18.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.27|AUTODETECT|” 18:27) 1 1 -1 9 0 “tw://bible.?id=42.18.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.13|AUTODETECT|” Luke 18:13) 1 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” John 3:3) 1 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” 5) 1 1 -1 9 0 0 ) salvation rests not on human accomplishments but solely on the grace and mercy of God, this does not mean that there is nothing to do for those who receive it. They must believe. Included in this faith is the eagerness to forgive.��560��) 1 1 2 8 0 “tw://bible.?id=49.4.32|AUTODETECT|” It is your Father who is in heaven who pardons, on the basis of the Son s atonement 7 1 -1 9 0 “tw://bible.?id=49.4.32|AUTODETECT|” Eph. 4:32) 1 1 -1 9 0 0 ). Does not the very phrase your Father indicate: Think of all the blessings you constantly receive from him? Therefore, should not your hearts also go out to those who may have injured you? ) 1 1 2 8 0 “tw://bible.?id=48.6.1|AUTODETECT|” d. Note your trespasses. Trespasses are deviations from the path of truth and righteousness. In committing them one falls aside from the path of duty. A trespass is, accordingly, a misstep.��561�� Now whether these deviations are of a milder character, as in ) 7 1 -1 9 0 “tw://bible.?id=48.6.1|AUTODETECT|” Gal. 6:1) 1 1 -1 9 0 “tw://bible.?id=45.5.15|AUTODETECT|” and perhaps also ) 7 1 -1 9 0 “tw://bible.?id=45.5.15|AUTODETECT|” Rom. 5:15) 1 1 -1 9 0 “tw://bible.?id=45.5.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=45.5.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” , or whether they are far more serious, as in ) 7 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” Eph. 1:7) 1 1 -1 9 0 “tw://bible.?id=49.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.1|AUTODETECT|” 2:1) 1 1 -1 9 0 “tw://bible.?id=40.18.15-40.18.17|AUTODETECT|” , they must be forgiven. Note, moreover, if you have anything against anyone.& Though it is probably correct to believe that Jesus was thinking first of all of the brotherhood 7 1 -1 9 0 “tw://bible.?id=40.18.15-40.18.17|AUTODETECT|” Matt. 18:15 17) 1 1 -1 9 0 “tw://bible.?id=40.6.14|AUTODETECT|” ), a comparison with ) 7 1 -1 9 0 “tw://bible.?id=40.6.14|AUTODETECT|” Matt. 6:14) 1 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” forgive men their trespasses indicates that forgiveness must be extended also to outsiders. Did not Jesus do the same? See ) 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” . And Stephen? 7 1 -1 9 0 “tw://bible.?id=44.7.60|AUTODETECT|” Acts 7:60) 1 1 -1 9 0 “tw://bible.?id=49.5.1|AUTODETECT|” . Cf. ) 7 1 -1 9 0 “tw://bible.?id=49.5.1|AUTODETECT|” Eph. 5:1) 1 1 -1 9 0 “tw://bible.?id=49.5.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.5.2|AUTODETECT|” 2) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 Putting together all that we have learned about the fruitless fig tree (11:12 14, 20 25) we now know that:) a. Fruitlessness invites the curse (11:12 14).) b. Genuine faith results in answered prayer (11:20 23).) c. Therefore such faith inspires hope, firmly entrenched in God s infallible promise (11:24).) d. It is climaxed by love, which implies the forgiving spirit (11:25).) ) 11:27 33 Christ s Authority: Question and Counter-Question) 1 1 2 8 0 “tw://bible.?id=40.21.23-40.21.27|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.21.23-40.21.27|AUTODETECT|” Matt. 21:23 27) 1 1 -1 9 0 “tw://bible.?id=42.20.1-42.20.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.1-42.20.8|AUTODETECT|” Luke 20:1 8) 1 3 2 8 0 0 27 They came again to Jerusalem. And while he was walking in the temple, the chief priests and the scribes and the elders came to him, saying, 28 By what authority are you doing these things, and who gave you the authority to do them? 29 Jesus replied, I have a single question to ask you. Answer me, and I will tell you by what authority I do these things: 30 The baptism of John, was it from heaven or from men? Answer me. 31 They were reasoning among themselves, If we say, From heaven, he will say to us, Why, then, did you not believe him? 32 But if we say, From men.& They were afraid of the people, for they all held that John was really a prophet. 33 So they answered Jesus, We do not know. Jesus told them, Neither do I tell you by what authority I do these things. ) ) The similarity between the three accounts is very striking. The main differences, none of them essential, are as follows: According to Mark the authority of Jesus was questioned while he was walking in the temple; according to Matthew, when he had entered the temple and was teaching there; and according to Luke, as he was teaching the people in the temple.

All three report that Jesus was questioned by the chief priests and the elders. Mark and Luke add the scribes. The words of Jesus, Answer me, and I will tell you by what authority I do these things, nearly identical in Mark and Matthew, are omitted by Luke.) 1 1 2 8 0 “tw://bible.?id=41.11.32|AUTODETECT|” For the rest, what is by many considered Mark s somewhat rough style shall we call it simple, popular, natural ? is not found in Matthew and/or Luke s account. This is particularly noticeable with respect to ) 7 1 -1 9 0 “tw://bible.?id=41.11.32|AUTODETECT|” Mark 11:32) 1 1 -1 9 0 0 , where that evangelist does not finish his sentence. How often does not the same thing happen even today, especially in popular speech?��562�� Here Matthew completes the sentence by adding the words, & we are afraid of the people, for they all consider John a prophet, which expression at least implies a conclusion. Luke, even more smoothly, adds, all the people will stone us. ��563��) 1 1 2 8 0 0 The opinion would therefore seem to be warranted that there is a literary relationship between the three accounts, and that Mark s account was the earliest.��564�� Fully inspired by the Holy Spirit, each evangelist, using his own style, brings us the wonderful words of life.) 1 1 2 8 0 “tw://bible.?id=43.10.23|AUTODETECT|” 27, 28. They came again to Jerusalem. And while he was walking in the temple, the chief priests and the scribes and the elders came to him, saying, By what authority are you doing these things, and who gave you the authority to do them? It will be recalled that Jesus had entered the temple on the Sunday evening after the triumphal entry (verse 11), and again on Monday (verse 15), when he cleansed it. And now, Tuesday morning, Jesus, having arrived in Jerusalem, again enters the temple. We find him perhaps in the Stoa Basilica or 7 1 -1 9 0 “tw://bible.?id=43.10.23|AUTODETECT|” John 10:23) 1 1 -1 9 0 0 ) in Solomon s Porch. See the diagram. He is surrounded by a group of people and is teaching them. Then he walks a little farther, when another group is ready to be instructed. Or, he may even have taught as he walked. Cf. Zeno and Aristotle. While this teaching and walking was going on his opponents were approaching. Did they wait until he was through teaching? One thing is certain: these men are in an angry mood.) 1 3 2 8 0 0 Who are they? Three groups are mentioned: the chief priests and the scribes and the elders, the three component parts of the Sanhedrin. See also 8:31. The chief priests constituted a group or order consisting of the present ruling highpriest, those who had formerly occupied this high office, and other dignitaries from whose ranks the highpriest was generally selected. The custody of the temple had been entrusted to these people, mostly Sadducees. It is not strange that the scribes, mostly Pharisees, are also mentioned, for these were the men who studied, interpreted, and taught the law.

Their teaching was done in both temple and synagogue. The elders, too, were present. In ancient Israel an elder was the head of a tribe or of a tribal division. In fact, every city or town of any importance soon had its ruling elders. With the establishment of the Sanhedrin the more prominent local elders became members of this august body. We might call them the Sanhedrin s lay members. ) In the abstract it is possible that in approaching and by implication reproaching Jesus, all these men acted independently and unofficially.

Far more reasonable, however, is the assumption that they acted in an official capacity, having been delegated by the Sanhedrin.) Their question is clear. They want to know by what authority Jesus was doing these things, that is, who had given him this right. They were saying, Show us your credentials! It was an attempt to embarrass Jesus. If he admitted that he had no credentials the people could be expected to lose respect for him. On the other hand, if he considered himself authorized to do the things he had been doing, was he not arrogating to himself rights that belonged only to God?

Could he not then be accused of being guilty of blasphemous behavior? By not assaulting him directly, for example by having him arrested, they reveal that they are afraid of him because of his following.) 1 1 2 8 0 “tw://bible.?id=43.2.18|AUTODETECT|” But what do they mean by these things ? They must have been referring to recent or present activities, that is, to things he had done on Sunday or on Monday, or to what he was doing on this Tuesday. Among commentators there is general agreement that the cleansing of the temple was included in these things. This opinion is undoubtedly correct 7 1 -1 9 0 “tw://bible.?id=43.2.18|AUTODETECT|” John 2:18) 1 1 -1 9 0 “tw://bible.?id=40.21.16|AUTODETECT|” ). But was this the only thing to which these enemies of Jesus referred? There is a wide difference of opinion among commentators. Some would include Sunday s royal entry into Jerusalem. Others say, No, for the ovation he received at that time was not his own doing. Over against this stands the fact that he did not at all oppose the hosannas of his disciples and of the children 7 1 -1 9 0 “tw://bible.?id=40.21.16|AUTODETECT|” Matt. 21:16) 1 1 -1 9 0 “tw://bible.?id=42.19.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.39|AUTODETECT|” Luke 19:39) 1 1 -1 9 0 “tw://bible.?id=42.19.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.19.40|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=40.21.14|AUTODETECT|” ). The royal entry may therefore have been included in these things. And if we bear in mind the fact that Christ s enemies ascribed his miracles to the power of Beelzebul operative within him, even the deeds of kindness to the blind and the lame 7 1 -1 9 0 “tw://bible.?id=40.21.14|AUTODETECT|” Matt. 21:14) 1 1 -1 9 0 “tw://bible.?id=42.20.1|AUTODETECT|” ) may have been included. So was also Christ s teaching and gospel preaching in the temple 7 1 -1 9 0 “tw://bible.?id=42.20.1|AUTODETECT|” Luke 20:1) 1 1 -1 9 0 “tw://bible.?id=42.20.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.20.2|AUTODETECT|” 2) 1 1 -1 9 0 0 ).) 1 18 2 8 0 0 29, 30. Jesus replied, I have a single question to ask you. 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.) Note: a single question. Theirs had been a double one.) When a person is verbally attacked whether directly or, as inverse 28, by implication , he often denies the charge, downgrades the crime, starts arguing, or produces an accusation. There are times when the best thing to do would be to admit the wrong, ask forgiveness, and make amends.

For Jesus this was, of course, entirely out of the question, for he had committed no wrong.) What then? At times a charge can be effectively met by complete silence, or perhaps by a counter-charge, or, as in the present case, by a counter-question.) It has been pointed out by several interpreters that the method of answering a question by means of a counter-question was rather common in rabbinical discussions. True, but when Jesus employs this method he in every instance vanquishes his opponents, and this certainly was not true with respect to rabbis in general.) To see for himself that the statement just made is true, let the reader view the following Marcan accounts. In each of them Christ s opponents attack him, sometimes directly, then again in a veiled manner, by half-concealing their disgust inside the wrapper of a question. In each case Jesus crushes their attack. Also, his answer, in each of these cases, begins with a counter-question.) The opponents attack Jesus answer ) 2:7 2:8 10 ) 2:18 2:19 22 ) 2:24 2:25 28 ) 3:22 3:23 30 ) 8:11 8:12, 13 ) 10:2 10:3 12 ) 11:27, 28 11:29 33 ) 12:18 23 12:24 27 ) ) ) The same point can be established by a study of the other Gospels.

And as to Mark, here again Jesus Christ stands forth as the Conquering King. See 12:34b. Let everyone submit willingly and eagerly to his rule! See Introduction III.) 1 1 2 8 0 “tw://bible.?id=43.1.26|AUTODETECT|” Now by means of the counter-question The baptism of John, was it from heaven or from men? Jesus was by no means evading the question that had been asked him, for an honest and correct answer to his question would unmistakably have pointed to himself as the Greater One whom John had proclaimed, and would therefore have meant that Jesus right or authority to do these things had come from God. It was while John was baptizing that he had proclaimed Jesus as being his superior 7 1 -1 9 0 “tw://bible.?id=43.1.26|AUTODETECT|” John 1:26) 1 1 -1 9 0 “tw://bible.?id=43.1.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” ), and it was soon after the Lord s baptism by John that the latter had described Jesus as the Lamb of God who is taking away the sin of the world 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.20.6|AUTODETECT|” By means of Christ s question his enemies had been driven into a corner. Obviously they did not want to answer, The baptism of John had a heavenly source, for they knew very well that the reply would be, Why, then, did you not believe him? On the other hand, were they to come out with what was probably that which most of them believed, or at least wanted to believe, namely, that the baptism of John was from men, the general public perhaps especially the crowds of pilgrims that had come from Galilee would become definitely hostile toward them, and might even stone them 7 1 -1 9 0 “tw://bible.?id=42.20.6|AUTODETECT|” Luke 20:6) 1 1 -1 9 0 0 ). Did not these people consider John a prophet? So these dignitaries start reasoning among themselves as to what to answer. Their decision was dishonest, though not surprising. They do not say, We don t want to answer that question, which would at least have been honest, but We do not know. ) 1 1 2 8 0 0 Having given this background, verses 31 33 require little further explanation: 31 33. They were reasoning��565�� among themselves, If we say,��566�� From heaven,��567�� he will say to us, Why, then, did you not believe him? But if we say From men.& They were afraid of the people, for they all held��568�� that John was really��569�� a prophet. So they answered Jesus, We do not know. Jesus told them, Neither do I tell you by what authority I do these things.) 1 1 2 8 0 “tw://bible.?id=43.7.17|AUTODETECT|” An important practical lesson is taught here. Christ s opponents failed to see the truth because they hardened themselves against it. The reason why many people know so little about Jesus and about the joy of living the Christian life is that they refuse to submit themselves to his will. An increasing knowledge of divine truth is conditioned upon humble submission of the heart and the will, to what has already been revealed (C.R. Erdman, op. cit., p. 163). Or, if one prefers, a person s epistemology depends on his theology. See ) 7 1 -1 9 0 “tw://bible.?id=43.7.17|AUTODETECT|” John 7:17) 1 1 -1 9 0 “tw://bible.?id=19.143.10|AUTODETECT|” . The prayer of everyone should be: Teach me to do thy will, for thou art my God 7 1 -1 9 0 “tw://bible.?id=19.143.10|AUTODETECT|” Ps. 143:10) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 Summary of Chapter 11) Sunday: Christ s triumphal entry into Jerusalem. The week of the Passion begins here (verses 1 11). Jesus sends two of his disciples to a little village to fetch a colt. His predictions regarding this animal and its owners are literally fulfilled. Over it the disciples cast their outer garments and on it Jesus takes his seat. As he rides triumphantly toward and into Jerusalem, multitudes, the minds of many filled with anticipations of earthly glory, welcome him with wild enthusiasm, shouting hosannas.

After a quick evening visit to the temple, Jesus and his disciples retire to Bethany.) Monday: The cursing of the fig tree occurred in the morning of this day (verses 12 14). Jesus was hungry. Though it was not yet the season for figs, this particular tree, growing by the side of the road, looked promising. It was in full foliage, indicating that it might at least have some early figs. But when Jesus went up to it he saw that it had nothing but leaves. So, in the hearing of his disciples, he cursed it, saying, Never again may anyone eat fruit from you. ) 1 1 2 8 0 “tw://bible.?id=23.56.7|AUTODETECT|” On that same day, upon entering the temple, Jesus noticed that its great outer court had been turned into a market-place. So he cleansed it, driving out both those who were selling and those who were buying (verses 15 19). He overturned the tables of the money-changers and the seats of those who sold doves. He refused to permit anyone to use the temple as a short-cut for travel. He said 7 1 -1 9 0 “tw://bible.?id=23.56.7|AUTODETECT|” Isa. 56:7) 1 1 -1 9 0 0 ), Is it not written: My house shall be called a house of prayer for all the nations? He added, But you made it a robbers den. ) 1 10 2 8 0 0 By means of what the Lord did to the tree and to the temple he was predicting Israel s fall. The leaders of the Jews were very angry and were looking for an opportunity to kill him. But because of the crowds, who were astonished at his teaching, the bitter adversaries could not see their way clear to kill him immediately. Whenever evening arrived, Jesus and The Twelve went out of the city.) Tuesday: The lesson from the withered fig tree is found in verses 20 25. When the disciples, on their way back to the city noticed that the tree that had been cursed was withered root and branch, Peter, as spokesman for the rest, expressed his astonishment. Jesus assures The Twelve that no task performed in harmony with God s will is impossible for those whose faith does not waver.

This faith, to be genuine, must express itself in love that is willing to forgive.) A little later this same day Jesus authority to cleanse the temple, etc., is challenged by the Sanhedrin s representatives (verses 27 33). They ask a double question: a. By what authority are you doing these things, and b. Who gave you the authority to do them? In return, Jesus asks a single question, namely, the baptism of John, was it from heaven or from men? Jesus is referring to John s ministry, an outstanding feature of which was his baptizing.

This question embarrassed Christ s opponents. They realized that the very One whom they were trying to destroy had been enthusiastically acclaimed by John. So, if they now answered from heaven, the rejoinder would be, Why, then, did you not believe him? If they answered from men they feared that the people might harm even stone (Luke) them, for by the masses John was regarded as having been a genuine prophet. So they answered, We do not know. Jesus told them, Neither do I tell you by what authority I do these things.) ) 520 Or: and will send it back here shortly.) ) 521 Or: and they gave him permission.) ) N.T.C.

W. Hendriksen, New Testament Commentary) ) 1 1 2 8 0 “tw://bible.?id=42.22.56|AUTODETECT|” 522 ���� followed by acc. in the sense of near or at, as in verse 4. Cf. the use of this preposition in ) 7 1 -1 9 0 “tw://bible.?id=42.22.56|AUTODETECT|” Luke 22:56) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 ) 523 The order in which the two villages are mentioned is logical, for Jerusalem has been mentioned first. Bethphage was nearest to Jerusalem; a little farther east lay Bethany. On the other hand, for those starting out from Bethany the order was Bethany, Bethphage, Jerusalem.) ) 524 For more on ��� in composition and as an independent preposition see above on 10:45, footnote 507.) ) 1 1 2 8 0 “tw://bible.?id=41.5.19|AUTODETECT|” 525 Thus, for example, Vincent Taylor, op. cit., p. 455; and M. H. Bolkestein, op. cit., pp. 251, 252. On the other hand, W. C. Allen, The Gospel according to Saint Mark, London, 1915, p. 142, interprets the title as a reference to God, as in ) 7 1 -1 9 0 “tw://bible.?id=41.5.19|AUTODETECT|” Mark 5:19) 1 1 -1 9 0 0 . A. B. Bruce, op. cit., p. 416; C. R. Erdman, op. cit., p. 155; E. P. Gould, op. cit., p. 207; J. Schmid, op. cit., p. 205; H. B. Swete, op. cit., p. 248; and J. A. C. Van Leeuwen, op. cit., p. 136, are among the many who believe that the reference is to Jesus himself. So does F. C. Grant, op. cit., p. 825, but he regards the title Lord as early church interpretation.) 1 15 2 8 0 0 ) A.R.V. American Standard Revised Version) ) N.A.S. New American Standard Bible (New Testament)) ) N.E.B. New English Bible) ) N.I.V. The New International Version) ) R.S.V. Revised Standard Version) ) 526 Even the use of the same verb ��������, present (futuristic) in Mark, but future, ��������, in Matthew, does not change this fact.) ) 527) ) 1 1 2 8 0 “tw://bible.?id=41.11.4|AUTODETECT|” Vocabulary and grammar: verse 4: ����, near, as in verse 1: ������ (here �v ��� ������), a combination of ��� and A��� originally perhaps a road surrounding something. There is evidence for the meaning: a quarter, ward, district, or precinct (Lat. vicus; M. E. vick, German weich. Dutch wijk) of a city. See M.M., p. 28. It was called ������ perhaps because it was surrounded and crossed by streets. Here in ) 7 1 -1 9 0 “tw://bible.?id=41.11.4|AUTODETECT|” Mark 11:4) 1 1 -1 9 0 “tw://bible.?id=44.19.28|AUTODETECT|” it probably simply means street 7 1 -1 9 0 “tw://bible.?id=44.19.28|AUTODETECT|” Acts 19:28) 1 1 -1 9 0 0 variant), not necessarily a street around a house. Words have histories. They undergo change in meanings, development, ramification, so that with the passage of time not every word-component retains its full meaning.) 1 10 2 8 0 0 Verse 5: ��������, gen. pl. masc. perf. participle of 5�����.) Verse 6: �����, third per. pl. aor. indic. active of �����. Those who stood by let the disciples have the colt; they released it to them.) 528) ) Verse 7: ������� literally, they bring; and ����������, they throw put or lay on, but these are examples of vivid historical presents so frequent especially in Mark s Gospel. In such cases we would as a rule use the past tense. See above, Introduction V, footnote 5, under d.) Verse 8: �������, third per. pl. aor. active indic. of ��������, to spread (out). Cf. strew, (light dispersing) star.) ������ = �������, leafy bough, branch; in the New Testament occurring only here.) 529 @���� $�� �T��� ��� e���, genit. absolute; literally, the hour being already late. ) 530 Same Greek participle as in 3:5; see footnote 105.) 531 �� �������, supply !����. ������� = �, �T����, on the morrow. With �T���� cf.

Aurora, the dawn. The incident took place, therefore, when the following day dawned.) 1 1 2 8 0 “tw://bible.*?id=46.4.11|AUTODETECT|”

532 ������� third per. aor. indic. of ������, to be hungry. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=46.4.11|AUTODETECT|”

I Cor. 4:11) 1 1 -1 9 0 “tw://bible.*?id=50.4.12|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=50.4.12|AUTODETECT|”

Phil. 4:12) 1 1 -1 9 0 “tw://bible.*?id=40.5.6|AUTODETECT|”

. Cf. penury. In ) 7 1 -1 9 0 “tw://bible.*?id=40.5.6|AUTODETECT|”

Matt. 5:6) 1 1 -1 9 0 0

the verb is used in the sense of to long for.) 1 1 2 8 0 “tw://bible.*?id=44.8.22|AUTODETECT|”

533 ���� (acc. ��) fig tree. Cf. sycamore. ������ (pl.-�), leaf. Cf. foliage. Note �0 �� with future indic.; hence, if haply he might find.& This resembles an indirect question. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=44.8.22|AUTODETECT|”

Acts 8:22) 1 1 -1 9 0 0

if perhaps & ; and 17:27: if haply they might feel after him, and find him (A.V.).) 1 1 2 8 0 0 534 For ��������� see on 9:5, footnote 391; and on 10:51, footnote 515.) 1 1 2 8 0 “tw://bible.?id=40.21.19|AUTODETECT|” 535 Note the double negation ������ �0� �x� �0��� & ������; literally, Never & no one & , where we would say Never & anyone. Cf. South African: Laat niemand ooit in der ewigheid van jou `n vrug eet nie. See also the double negative (with subjunctive) in ) 7 1 -1 9 0 “tw://bible.?id=40.21.19|AUTODETECT|” Matt. 21:19) 1 1 -1 9 0 “tw://bible.?id=41.11.20|AUTODETECT|” . For more on Mark s double negatives see Introduction IV, footnote 5 h. Note also �����, third per. sing. aor. optative of ����. With such an optative one must be very careful. It is by no means a mere wish. It has here the force of a command; in fact, (in the present context) of a weighty curse pronounced upon (or: against) this tree! A very effective curse indeed, as is clear from ) 7 1 -1 9 0 “tw://bible.?id=41.11.20|AUTODETECT|” Mark 11:20) 1 1 -1 9 0 “tw://bible.?id=41.11.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.11.21|AUTODETECT|”

21. 1 1 -1 9 0 “tw://bible.?id=40.21.19|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.21.19|AUTODETECT|” Matt. 21:19) 1 1 -1 9 0 “tw://bible.?id=40.21.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.21.20|AUTODETECT|”
22. 1 1 -1 9 0 0 . So also in salutations the optative is not a mere wish. See N.T.C. on I and II Thessalonians, pp. 43 45, including the footnotes there.) 1 14 2 8 0 0 536 Some early texts read he. ) 537) The diagram gives only the main features of Herod s temple. No attempt has been made to picture the rooms lining the walls of the outer court, the additional equipment pertaining to the Priest s Court such as the place of slaughter north of the altar, tables for preparing the sacrifices, drainage canal conducting the blood to the Kidron and several other details. Also, there is no certainty with respect to the identity of each gate. This is especially true with respect to Nicanor s Gate, which by Edersheim and by Halberthal is placed west of the Women s Court, but by many others east of that court and identified with the Beautiful Gate.) The chief sources for our knowledge of Herod s temple, in addition to the New Testament references to it, are the Mishnaic tractate Middoth ; and Josephus, Jewish War V.184 247, and Jewish Antiquities XV.380 425. Also consulted were A. Edersheim, The Temple, London, 1908; L.

Halberthal, The Plan of the Holy Temple of Jerusalem, Montreal, 1967; T. Kollek & M. Pearlman, Jerusalem, A History of Forty Centuries, New York, 1968; and several archaeological books and articles.) I.S.B.E. International Standard Bible Encyclopedia) ) 538 ��z� ��������� ��v ��z� ����������, masc. present active, acc. participles, respectively of ����� and ������; literally the sellers and the buyers, where we would say the buyers and the sellers. With ������ cf. agora, forum, marketplace, and ����� to bring together. The ���� is the place where gregarious individuals congregate.

See also on 6:36, 37, footnote 279. For ����� see also on 10:21, footnote 478.) ) 539 Cf. the Dutch: de heler is net zo goed [of: slechtl als de steler.) ) 540 After $��� (third per. sing. imperf. active of �����) the infinitive would have been more usual than, as here, 5�� ��� �������� (third per. sing. aor. subj. of �������).) ) 541 Berakoth IX.5.) ) 1 1 2 8 0 “tw://bible.?id=66.6.15|AUTODETECT|” 542 ��������, cave; here den; in ) 7 1 -1 9 0 “tw://bible.?id=66.6.15|AUTODETECT|” Rev. 6:15) 1 1 -1 9 0 “tw://bible.?id=43.11.38|AUTODETECT|” the cave to which reference is made is a shelter in times of danger; in ) 7 1 -1 9 0 “tw://bible.?id=43.11.38|AUTODETECT|” John 11:38) 1 1 -1 9 0 “tw://bible.?id=40.21.13|AUTODETECT|” , a tomb. Cf. spelunker, speleologist. The rendering robber or highwayman for ������ suits the present context. So also in ) 7 1 -1 9 0 “tw://bible.?id=40.21.13|AUTODETECT|” Matt. 21:13) 1 1 -1 9 0 “tw://bible.?id=42.10.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.30|AUTODETECT|” Luke 10:30) 1 1 -1 9 0 “tw://bible.?id=42.10.36|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.10.36|AUTODETECT|” 36) 1 1 -1 9 0 “tw://bible.?id=42.19.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.46|AUTODETECT|” 19:46) 1 1 -1 9 0 “tw://bible.?id=43.10.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.1|AUTODETECT|” John 10:1) 1 1 -1 9 0 “tw://bible.?id=43.10.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=47.11.26|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=47.11.26|AUTODETECT|” II Cor. 11:26) 1 1 -1 9 0 “tw://bible.?id=40.26.55|AUTODETECT|” . Cf. Lucre. In the following passages the alternative meaning revolutionary , insurrectionist is at least deserving of consideration: ) 7 1 -1 9 0 “tw://bible.?id=40.26.55|AUTODETECT|” Matt. 26:55) 1 1 -1 9 0 “tw://bible.?id=40.27.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.27.38|AUTODETECT|” 27:38) 1 1 -1 9 0 “tw://bible.?id=40.27.44|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.27.44|AUTODETECT|” 44) 1 1 -1 9 0 “tw://bible.?id=41.14.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.48|AUTODETECT|” Mark 14:48) 1 1 -1 9 0 “tw://bible.?id=41.15.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.27|AUTODETECT|” 15:27) 1 1 -1 9 0 “tw://bible.?id=42.22.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.52|AUTODETECT|” Luke 22:52) 1 1 -1 9 0 “tw://bible.?id=43.18.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.40|AUTODETECT|” John 18:40) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 ) 543 Here, as often, Mark shows his great skill in the use of tenses. Note how the aor. $������, which simply records a fact, is followed by three imperfects: they were (continually) looking or seeking; they were fearing, were (constantly) afraid; and everybody literally, the entire multitude was being (constantly) struck with astonishment. For this last verb see on 1:22 and on 10:26. Note also ��� followed by the (aor. active) deliberative subjunctive in an indirect question. The implied direct question was How shall we destroy him? It is true that ������ can also be rendered they began looking or seeking, but in view of 3:6 and several similar notices in the other Gospels, it is perhaps better not to introduce began at this point.

After all, the search for a way to destroy Jesus had been going on for a long time, at least on the part of the Pharisees.) ) 544 The imperfect �����������, they were going out of, or they would go out of favors the more usual rendering of E���, namely, whenever. The use of the aor. (instead of the imperfect) indicative ������ after E��� is somewhat irregular, but creates no serious problem.) ) 545 Another reading has, If you have faith & ) ) 1 1 2 8 0 “tw://bible.?id=40.6.15|AUTODETECT|” 546 There is insufficient textual support for verse 26 But if you do not forgive, neither will your Father who (is) in heaven forgive your trespasses. But see ) 7 1 -1 9 0 “tw://bible.?id=40.6.15|AUTODETECT|” Matt. 6:15) 1 1 -1 9 0 0 .) 1 13 2 8 0 0 ) 547 For ���������� (acc. sing. fem. perf. pass. participle) here in verse 20, and for �������� (third per. sing. perf. pass. indic. in verse 21), forms based on �������, see on 9:18, footnote 401.) ) 548 ���������� nom. sing. masc. aor. pass. participle of ����������.) ) 549 The word is derived from rabh, meaning great one, lord, master. The basic meaning of rabbi is accordingly my master, but the full force of this my was not always retained.) ) 550 For 4�� see on 2:24, footnote 91.) ) 551 �������� sec. per. sing. aor. indic. of ����������.) ) 552 Cf. A. T. Robertson, Word Pictures I, p. 361: It almost sounds as if.& ) ) 1 1 2 8 0 “tw://bible.?id=40.17.20|AUTODETECT|” 553 There is little substantial difference between Have faith in God! and the other reading, namely, If you have faith in God.& Though it is true that the former is an emphatic exhortation, and the latter a kind of prediction as to what is going to happen when the condition namely, faith is present, is not the exhortation implied even in the condition? For the rest, the comparative weight of the Greek manuscripts is about even. The possibility that the words, If you have faith were inserted by a scribe who remembered ) 7 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” Matt. 17:20) 1 1 -1 9 0 “tw://bible.?id=40.21.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.21|AUTODETECT|” 21:21) 1 1 -1 9 0 “tw://bible.?id=42.17.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.17.6|AUTODETECT|” Luke 17:6) 1 1 -1 9 0 “tw://bible.?id=41.11.22|AUTODETECT|” , must not be overlooked. See also Vincent Taylor, op. cit., p. 466. The order of the Greek words different in ) 7 1 -1 9 0 “tw://bible.?id=41.11.22|AUTODETECT|” Mark 11:22) 1 1 -1 9 0 “tw://bible.?id=40.21.21|AUTODETECT|” than in ) 7 1 -1 9 0 “tw://bible.?id=40.21.21|AUTODETECT|” Matt. 21:21) 1 1 -1 9 0 0 would seem to lend additional support to the reading adopted by almost all translators and interpreters. The most recent English translation, namely, N.I.V., also favors ���� ������ ����, and translates, Have faith in God. ) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=41.11.22|AUTODETECT|” 554 Note that ���� ������ is here 7 1 -1 9 0 “tw://bible.?id=41.11.22|AUTODETECT|” Mark 11:22) 1 1 -1 9 0 “tw://bible.?id=45.3.22|AUTODETECT|” ) followed by the objective genitive. In view of ) 7 1 -1 9 0 “tw://bible.?id=45.3.22|AUTODETECT|” Rom. 3:22) 1 1 -1 9 0 “tw://bible.?id=45.3.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.3.26|AUTODETECT|” 26) 1 1 -1 9 0 0 this is not strange.) 1 3 2 8 0 0 ) 555 ����� ��v ������� are sec. per. sing. aor. imperat. passives of (respectively) �4�� and �����.) ) 1 1 2 8 0 “tw://bible.?id=40.21.21|AUTODETECT|” 556 �������� third per. sing. aor. pass. subjunctive of ��������: to be of a divided mind, at odds with oneself. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.21.21|AUTODETECT|” Matt. 21:21) 1 1 -1 9 0 “tw://bible.?id=45.4.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.20|AUTODETECT|” Rom. 4:20) 1 1 -1 9 0 “tw://bible.?id=59.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.6|AUTODETECT|” James 1:6) 1 1 -1 9 0 0 ; etc.) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=32.2.9|AUTODETECT|” 557 Note ������, sec. per. pl. aor. act. indic. of �������. For something similar see ) 7 1 -1 9 0 “tw://bible.?id=32.2.9|AUTODETECT|” Jonah 2:9) 1 1 -1 9 0 “tw://bible.?id=32.2.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=32.2.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=43.15.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.6|AUTODETECT|” John 15:6) 1 1 -1 9 0 0 . On the basis of the evidence of the Greek manuscripts, Grk.N.T. (A-B-M-W) ascribes a virtually certain value to this text that is, to ������ in preference to ���������. I agree with this judgment. Also in agreement, though with slightly varying renderings, are Goodspeed, Weymouth, Williams, Beck, Berkeley, N.A.S., Jerusalem Bible, Dutch (Nieuwe Vertaling), etc. Vincent Taylor accepted it; A. T. Robertson prefers it, though he does mention a possible alternative.) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=66.8.1|AUTODETECT|” 558 Should E��� here be rendered when or whenever ? There is a difference of opinion with respect to this. It is impossible always to draw a sharp distinction between E��� and E��; and even between whenever and when. It is probably correct to say that when the intended meaning is definitely whenever, the most normal Greek equivalent would be E���, but this does not necessarily mean that E��� must always be rendered whenever. See, for example, ) 7 1 -1 9 0 “tw://bible.?id=66.8.1|AUTODETECT|” Rev. 8:1) 1 1 -1 9 0 “tw://bible.?id=41.11.25|AUTODETECT|” . Note also that here 7 1 -1 9 0 “tw://bible.?id=41.11.25|AUTODETECT|” Mark 11:25) 1 1 -1 9 0 0 ), as also in 3:11; 11:19, E��� is followed by the indicative instead of by the expected subjunctive. One way to explain this would be to say that Jesus conceives of these actions such as standing to pray as certain to happen, not just possible. A fact that must be borne in mind, however, is that certain fine distinctions have a tendency gradually to disappear; for example, the connection between compounds in � such as E��� and the subjunctive is gradually weakening. See Vincent Taylor, op. cit., p. 228.) 1 5 2 8 0 0 ) 559 The author of this commentary remembers distinctly how, when he was a child, the men who entered the church in order to attend the worship service, would stand up to pray silently. The prayer finished, they would sit down. I understand that in certain communities this is still the custom.) ) N.T.C. W. Hendriksen, New Testament Commentary) ) 1 1 2 8 0 “tw://bible.?id=41.2.5|AUTODETECT|” 560 ����, sec. per. pl. pres. imperat. active; here in the sense of forgive. Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.2.5|AUTODETECT|” Mark 2:5) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 ) 561 On ��������� see R. C. Trench op. cit., par. lxvi.) ) 1 1 2 8 0 “tw://bible.?id=2.32.32|AUTODETECT|” 562 And see also ) 7 1 -1 9 0 “tw://bible.?id=2.32.32|AUTODETECT|” Exod. 32:32) 1 1 -1 9 0 “tw://bible.?id=49.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.1|AUTODETECT|” Eph. 2:1) 1 1 -1 9 0 0 .) 1 16 2 8 0 0 ) 563) ) Also fitting into this pattern of smoother style in Matthew and Luke are the following items:) a. Where Mark (11:31) begins the sentence with a simple ���, both Matthew (21:25) and Luke (20:5) have �1 ��. See above, Introduction IV, footnote 5, under e.) b. Where Mark, at the beginning of 11:32, has ���, both Matthew (21:26) and Luke (20:6) have p� ��.) c. Instead of Mark s direct discourse, We do not know (11:33), found also in Matthew (21:27), Luke quotes these words indirectly, by the use of an infinite (20:7). Cf.

Introduction IV, footnote 5, under g.) d. In harmony with what was said in the Introduction IV, footnote 5 under d., and on verse 7 above, footnote 528, note Mark s historical presents in 11:33. Neither Matthew (21:27) nor Luke (20:8) has them.) 564 Thus also Vincent Taylor, op. cit., p. 471. And see N.T.C. on Matthew, pp. 36 47.) ) 565 ������������, third per. pl. imperf. indic. of ������������. See on 2:6, 8; 8:16; 9:33 (footnote 423).) ) 566 third class condition: �� with aor. act. subjunctive in the protasis; aor. indic. in the apodosis.) ) 567 From heaven = from God.) ) 1 1 2 8 0 “tw://bible.?id=40.21.26|AUTODETECT|” 568 �6���, third per. pl. imperf. indic. of ��, where ) 7 1 -1 9 0 “tw://bible.?id=40.21.26|AUTODETECT|” Matt. 21:26) 1 1 -1 9 0 “tw://bible.?id=40.14.5|AUTODETECT|” (direct discourse) has the present. See also ) 7 1 -1 9 0 “tw://bible.?id=40.14.5|AUTODETECT|” Matt. 14:5) 1 1 -1 9 0 “tw://bible.?id=40.21.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.46|AUTODETECT|” 21:46) 1 1 -1 9 0 “tw://bible.?id=42.14.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.14.18|AUTODETECT|” Luke 14:18) 1 1 -1 9 0 “tw://bible.?id=42.14.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.14.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=43.7.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.17|AUTODETECT|” John 7:17) 1 1 -1 9 0 “tw://bible.?id=50.2.29|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=50.2.29|AUTODETECT|” Phil. 2:29) 1 1 -1 9 0 0 . Everywhere, in these passages, the meaning is: to hold, regard, consider.) 1 6 2 8 0 0 ) 569 D����, adverb based on �0��. The meaning is really, actually.) ) Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 10: New Testament commentary : Exposition of the Gospel According to Mark. Accompanying biblical text is author’s translation. New Testament Commentary (448). Grand Rapids: Baker Book House.) ) )