126 THE GOSPEL ACCORDING TO ST. MARK, [cn. x1. 1—33.
1. Here 18 A SYMBOL OF “ JUDGMENT IN THE HOUSE OF Gop.” 1, The fruitless fig tree is an emblem of the immoral or useless professor of Christianity. Leaves are beautiful in themselves, are indicative of life and vital vigour, and seem to promise fruit; yet, in the case of such trees as that here spoken of, it is the fruit which is the end for which the tree is allowed to occupy ground, to absorb nourishment, to engage the toil of the husbandman or gardener. So in the moral domain. The foliage corresponds to outward position, to visible standing, and audible confession. These are excellent and admirable where they are not deceptive. But where there is “nothing but leaves” to meet the eye of the husbandman, where there is the “ name to live” without the life, where there is the language of belief and of devotion with no corresponding principles and conduct,—all this is disappointing to the Divine Hus- bandman and Vine-dresser. 2. The withering of the fig tree is symbolical of the moral doom and destruction of the unfruitful professor of religion. The tree inay live, although it bear no fruit. But the fruitless Christian carries his own condemnation within him. The Lord who came to earth to save, lives in heaven to reign, and finally will return to judge. It would not be just to found an argument upon what is but an illustration. Nevertheless, there is very much express teaching from our Lord’s lips as to the doom of the hypocrite. The fruitless cites and Pharisees incurred his anger and his condemnation ; and there is no reason to suppose that those more privilegea, and equally false and spiritually worthless, can escape their doom. To be fruitless ig to “ wither away.” For the barren there is no place in the vineyard of God.
II. Hrex Is INSTRUCTION A8 TO THE POWER OF FAITH AND PRAYER. It is a lesson we should scarcely have expected to find attached to this miracle. The amazement of Peter and the other disciples was excited by this exercise of power on the part of the Master. In reply to their expressions of wonder, Jesus, who was ever ready to give to the conversation a practical and profitable turn, discoursed upon the power of faith and prayer. 1. Faith gives efficacy to effort. It removes mountains. But such is not the work of the doubter or of the vacillating. All moral miracles and spiritual triumphs are due to the faith which is placed, not in human skill or power, but in God himself. 2. Faith gives efficacy to prayer. There are those who are mighty in prayer. This is because they believe in God, to whom “all things are possible.” Hesitating, half-hearted prayer is dishonouring to God. We are directed to believe that we have received, at the very moment when we offer our entreaties; which is certainly only possible to strong faith. Yet what encouragement is there so to pray! 8. The works which may in this manner be accomplished, the blessings which may thus be obtained, are described in remarkable language. Trees may be withered, mountains may be removed, all things may be had, by those who have faith. No wonder that the poet says of faith, it—
% Laughs at impossibilities, And cries, ‘It shall be done}?™
4, Yet there is a condition of a moral kind laid down by Christ. A sincere and for- giving disposition is indispensable, If we appeal to a gracious and benignant Father,
we ask of him needed forgiveness, we must approach him with a mind unstained by wrath, by malice, by any lack of charity.
Vers, 15—-18.— The holy house. It is significant that our Lord should have per- formed the authoritative and symbolical act of cleansing the temple twice—at the commencement, and again at the close, of his ministry, We learn that no real reformation had taken place in the religious habits of the chief priests and the people who frequented the holy place; they continued to practise the abuses which been already so justly and so sternly rebuked. And we learn also that Jesus, although hated and despised by the rulers, had abated none of his claims to authority and jurisdiction.
x, TH® OcoAsION O¥ CHRIST'S AUTHORITATIVEK INTERFERENCE. 1, This was the abuse of the temple. The holy house had been erected for the manifestation of the Divine glory, the celebration of Divine worship, the realization of Divine communion. No other material structure has ever possessed the sanctity which attached to this There were grades of sanctity, culminating in the holy of holies; yet all the precincta and courts were consecrated to the God of Israel. To turn such a building to any
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om. x1. 1—33.] THE GOSPEL ACCORDING TO ST, MARK, im
secular purpose was an unjustifiable abuse. 2. The profanation of the temple Three stages of profanation were referred to: vessels used for common purposes were carried through the courts; money was exchanged—foreign money, with the images, the superscription, the symbols, which denoted heathenism, for the shekels of the sanctuary; and doves and other victims, used for sacrifice and offerings, were openly bought and sold. Turning the sacred precincts to purposes of gain was a heinous offence against the majesty of the orl of the temple. 3. But even this was not the worst, for there is implied the violation of the temple. The traffic which took
lace was distinguished by injustice and fraud: “Ye have made it a den of robbers.”
e family of the high priest are known to have made this merchandise a source of unlawful gain. In the exchange of money there was unfairness, in the sale of animals there was extortion. It was bad enough that in the Lord’s house there should be trading, it was far worse that there should be rapacity and fraud.
Il, THE MANNER OF CHRIST'S AUTHORITATIVE INTERFERsWom, 1, This was independent. Jesus took counsel of no one, but acted of his own accord, as One who had no superior to whom to refer. He acted in his own Name and in that of his Father. 2. It was peremptory. We feel that it was but seldom that the meek and lowly Jesus acted as on this occasion. There was an unsparing severity in his action and in his language, when rescuing the holy house from the profane intruders. He did well to be angry. 3. It was ¢mpressive. The priests, who profited by the robbery, were enraged; the scribes, who resented the exercise of authority by the Nazarene, were incensed; and the people, who witnessed this remarkable act, were astonished.