Mark 11:16
Ver. 16. And would not suffer that any man,.... He was more strict and severe than the day before; and gave orders, that they should be so far from being allowed to sit and trade in that sacred place, that no man
should carry any vessel through the temple; should make a, thoroughfare of it, by carrying through to any other place, any vessel that was for common use, or any sort of burden whatever: and this they could not well find fault with, nor complain of, since it was agreeable to one of their own canons; for they say {h}, "a man may not go into the mountain of the house, with his staff (in his hands); nor with shoes (on his feet); nor with his girdle, and his money in it; nor with a bag thrown over his shoulders; nor with dust upon his feet; nor might he make it, ayrdnpq, "a thoroughfare", and much less spit in it.''{h} Misn. Beracot, c. 9. sect. 5. Vid. T. Bab. Beracot, fol. 62. 2. & Yebamot, fol. 6. 2. & Midrash Kohelet, fol. 70. 3. & Maimon. Hilch. Beth Habbechira, c. 7. sect. 1, 2, 3. Mark 11:17Ver. 17. And he taught, saying unto them, is it not written,.... In Isa 56:7.My house shall be called of all nations, the house of prayer? For not only the Jews went up to the temple to pray, see Lu 18:10, but the Gentiles also, who became of the Jewish religion, and had a court built for that purpose; and so the whole temple, from hence, was called an house of prayer: and the meaning is, not only that it should be called so by the Gentiles, but that it should be so to them, and made use of by them as such. Jarchi's note on the clause in Isa 56:7 is, "not for Israel only, but also for the proselytes."But ye have made it a den of thieves; for no other, in our Lord's esteem, were the buyers and sellers of sheep, oxen, and doves, and the money changers, and the priests that encouraged them, and had a profit out of them: now these had their seats, shops, and tables, within the mountain of the house; and even in that part of it, which was assigned to the Gentiles, the nations of the world, who became proselytes, and came up to Jerusalem to worship there at certain times; See Gill on "Mt 21:13". Mark 11:18Ver. 18. And the Scribes and chief priests heard it,.... The reproof he gave to the money changers, and buyers, and sellers in the temple; and his strict prohibition that none should carry any vessels through it; and the argument he used from the prophecy of Isaiah, and the sharp rebuke he gave for the profanation of the holy place:and sought how they might destroy him: they took counsel together to take away his life, for they hated reformation:for they feared him; lest he should go on to make great changes and alterations among them, which would affect their credit and character, and their gains also, and draw the people after him:because all the people were astonished at his doctrine; both as to the matter of it, which were such words as never man spake; and, as to the manner of it, being with such majesty, power, and authority, as the Scribes and Pharisees taught not with; and also at the miracles, by which it was confirmed, as well as at the reformation and discipline he was introducing; which was done with such an air of sovereignty and power, as was amazing. Mark 11:19Ver. 19. And when even was come, he went out of the city. Of Jerusalem, as he did the evening before, and for the same reasons: probably he went to Bethany, where he had lodged the last night, with Lazarus, Martha, and Mary; or to the Mount of Olives, where he sometimes spent the night in prayer: the Syriac version renders it, "they went out"; for Christ took his disciples with him, as is evident from the following verse. Mark 11:20Ver. 20. And in the morning, as they passed by,.... The fig tree; when they returned the next morning from Bethany, or the Mount of Olives, or the place, wherever it was, they had been that night:they saw the fig tree dried up from the roots; they did not see it immediately wither as it did, nor could they see it, as they went from Jerusalem to this place, because it was then in the evening; but in the morning, as they came along, they observed it; not only that the tender branches and boughs of it, but the trunk and body of the tree, and even the roots of it, were all dried up; so that it was entirely dead, and there was no room ever to expect it would revive, and bear any more fruit. Mark 11:21Ver. 21. And Peter, calling to remembrance,.... Not so much the tree, and its spreading leaves, and the greatness of it, and the flourishing condition it was in, the other day, as the imprecation of Christ upon it:saith unto him, Master, behold, the fig tree which thou cursedst is withered away; which he observed, as matter of astonishment, and as an instance of Christ's surprising power and authority;See Gill on "Mt 21:20". Mark 11:22Ver. 22. And Jesus answering, saith unto them,.... To all the disciples; for what Peter said, he said in the name of them all; and according to Matthew, the disciples said, "how soon is the fig tree withered away?" To which this is an answer; though the Arabic version renders it, "to him"; as if the words were directed particularly to Peter:have faith in God; or "the faith of God", so the Vulgate Latin, Syriac, Persic, and Ethiopic versions; that is, exercise, and make use of that faith which has God for its author, which is the work of God, and of his operation, a free grace gift of his; and which has God for its object; and is supported by his power, and encouraged by his goodness, truth, and faithfulness: and so the Arabic version renders it, "believe in God"; not only that such things may be done, as the drying up a fig tree, but those that are much greater. Mark 11:23Ver. 23. For verily I say unto you, that whosoever shall say unto this mountain,.... The Mount of Olives, at, or near which they now were,be thou removed, and be thou cast into the sea; that is, of Galilee, which was nearest, and yet many miles off:and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; not only as to removing a mountain, and casting it into the sea, but any thing equally difficult;he shall have whatsoever he saith: whatever he commands shall be done; See Gill on "Mt 21:21". Mark 11:24Ver. 24. Therefore I say unto you,.... For encouragement in prayer more particularly, without which nothing should be attempted, and especially which is above the power of nature, and is of a miraculous kind:whatsoever things ye desire when ye pray; that is, according to the revealed will of God, is for the confirmation of his Gospel, and for the glory of his name:believe that ye receive [them], and ye shall have [them]; the petitions that are desired, and the things asked in them: that is, be as much assured of having them, as if you had already received them, and you shall have them; for the sense can never be, that they should believe they received them before they had them; this would be a contradiction in terms; and Beza's ancient copy, and one of Stephens's copies read it, "believe that ye shall receive", as in Mt 21:22, and so the Vulgate Latin version; with which agree the Arabic and Ethiopic versions, which render it, "believe that ye shall enjoy", or "obtain"; and the Syriac version, "believe that ye are about to receive"; and great faith it is so to believe; and this is the prayer of faith; see 1Jo 5:14. Mark 11:25Ver. 25. And when ye stand praying,.... Are about to engage in that work, or are engaged in it, performing it in such a posture; for standing was an usual posture in praying; See Gill on "Mt 6:5";forgive, if ye have ought against any, that your Father also in heaven may forgive you your trespasses. The sense is, that if, while a man is praying, it comes into his mind that such an one has committed a trespass against him, has done him an injury, of which he has just reason to complain; but instead of complaining of it before God, and calling upon him to avenge his cause, he should immediately in his heart, and from his heart, forgive him, even though he is not present to acknowledge his sin, and ask his pardon; and such an one may expect forgiveness of God, and a manifestation of it to his soul; which is one the things he is constantly praying for, as his daily case makes it necessary: not that it is to be understood as though his for, giving the person that has offended him, is the cause, or condition, of his receiving remission of sin at the hand of God; for then it would not be through the blood of Christ, and according to the riches of his grace; but this points at a temper and disposition of mind well pleasing to God, and describes persons who may expect this favour from him; See Gill on "Mt 6:14". Mark 11:26Ver. 26. But if ye do not forgive,.... Freely and fully, such as have trespassed against you, remit the debts they owe, and pass by the offences and injuries done you, and put up with every affront and indignity:neither will your heavenly Father forgive your trespasses; that is, such persons do not appear to have any true, or right notions of forgiveness; nor is there any evidence that their hearts are duly affected, or truly impressed with a sense of it; nor can they, upon their own principles and conduct, expect it: not but that to whomsoever God stands in the relation of a Father, and they are his children by adopting grace; these he pities and pardons, Christ's sake; the same covenant which contains the blessing of adoption, provides for pardoning mercy, and a non-remembrance of sin; the same persons that are predestinated to the adoption of children by Christ, and whom he has redeemed, that they might receive it, have the forgiveness of their sins, according to the riches of God's grace; for redemption and forgiveness of sins go together; and as many as are the children of God by faith in Christ, by the same faith receive the remission of sins; and without a view of pardon through the blood of Christ, a child of God cannot draw nigh to its heavenly Father, with that boldness, and cheerfulness, and filial fear it should; but there is forgiveness with him, that he may be feared; to whomsoever God stands in the relation of a Covenant God and Father, to them he manifests himself as a God pardoning iniquity, transgression, and sin: unless the word "father" here not to be taken for such a special relation of grace, but only as expressive of him as the God of nature and providence, who has made; and takes care of all his creatures; in which sense he is the Father of all: as it is said, "have we not all one Father? hath not one God created us?" Mal 2:10; and so "our heavenly Father", or "our Father" which is in heaven, may be so called only from the place where he dwells; and not from the grace he bestows on men, making them partakers of his heavenly gifts and calling, and blessing them in heavenly places, or things in Christ Jesus: in the former view of him it will not necessarily follow, that he does forgive sin, whereas under the latter consideration of him it will; for forgiveness is one of the heavenly gifts and things which he blesses his children with; See Gill on "Mt 6:15". Mark 11:27Ver. 27. And they come again to Jerusalem,.... The Persic and Ethiopic versions read, "he came", which must be understood with his disciples; for they never parted from him till he was apprehended in the garden. Luke says, Lu 20:1, that it was "on one of those days"; and the Persic version here reads, "on another day": it was the day after the cursing of the fig tree, and two days after his public entrance into Jerusalem:and as he was walking in the temple; not alone, but his disciples with him, and a multitude of people, whom he was teaching and preaching the Gospel to, as he walked to and fro; and whilst he was there employed,there come to him the chief priests, and the Scribes, and the elders: the Jewish sanhedrim; for of these that great council of the nation consisted; See Gill on "Mt 21:23". Mark 11:28Ver. 28. And say unto him, by what authority dost thou do these things?.... Enter into the temple, as if he was Lord of it; and correct in such a magisterial way every thing he thought an abuse in it; do the miracles he did, as healing the lame, and blind; and take upon him to instruct the people, a work he was now engaged in:and who gave thee this authority to do these things?See Gill on "Mt 21:23". Mark 11:29Ver. 29. And Jesus answered and said unto them,.... Being not in the least intimidated by such a body of men:I will also ask of you one question; or "one word", or "one thing";logov, here answers to the Hebrew word rbd, which signifies both "word" and "thing":and answer me, and I will tell you by what authority I do these things; See Gill on "Mt 21:24". Mark 11:30Ver. 30. The baptism of John,.... The doctrine of which he was the first preacher, and the ordinance of which he was the first administrator:was it from heaven, or of men? was it of divine or of human institution?answer me; directly and plainly, without any shuffling, or evasion: it is a fair question, and may be answered; and the answer to it our Lord suggests would naturally lead to a proper one to their question; See Gill on "Mt 21:25". Mark 11:31Ver. 31. And they reasoned with themselves saying,.... Privately; perhaps, they withdrew at a little distance for a short time, and consulted among themselves what answer to return; and the amount of their reasonings were this;if we shall say from heaven, he will say, why then did ye not believe him? that is, should they say that John had a divine commission for what he said and did, they were aware that Christ would reply, why did not ye give credit to him? and had you done so, seeing he testified of me, you would have had no occasion to have put the above question; See Gill on "Mt 21:25". Mark 11:32Ver. 32. But if we shall say, of men,.... That John's baptism was an human invention, and he had no authority from God to preach and administer it,they feared the people; lest being enraged thereby they should, at once, rise up, and destroy them:for all men counted John, that he was a prophet indeed; a real prophet, one truly sent from God, and had his commission and credentials from him: this was the general sentiment of the people;See Gill on "Mt 21:26". Mark 11:33Ver. 33. And they answered and said unto Jesus,.... Being reduced by this dilemma to the greatest streight and difficulty;we cannot tell: they could, if they would, but they did not care to tell; they knew if they did, they should expose themselves one way or other:and Jesus answering, saith unto them, neither do I tell you by what authority I do these things; See Gill on "Mt 21:27".
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