Mark 11
DODDMark 11:15-19
Parallels: John 12
Christ, arriving at Jerusalem, visits the temple again; and, after a repeated effort to reform the continued abuses there, discourses with the people in a manner which farther exasperates the priests; and in the evening goes out of the city. Mark XI. 15—19; John XII. 44, to the end.
MARK XI. 15.
CL. Mark xi. 15 AND, soon after the figtree had been cursed, they come to Jerusalem; and Jesus entering, as he had done the day before, into the temple, observed, as he was passing through the court of the Gentiles, that the people who had polluted it by their traffic were seated there again; and being displeased to see that sacred place so shamefully profaned, he presently renewed his testimony against them, and began to drive out them that sold and bought in the limits of the temple, and overthrew the tables of the money changers, and also the seats of them that sold doves: And he permitted not that any one, for the sake of shortening his way, should carry any burden or any kind of vessel through the courts of the temple; but strictly insisted on a due reverence to it, as a place that was entirely set apart to God’s immediate service. And he taught them at large the evil of such prac-
MARK XI. 15.
AND they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the money changers, and the seats of them that sold doves;
And would not suffer that any man should carry any vessel through the temple.
And he taught,
To drive out them that sold and bought in the temple.] The time when this was done is fixed by Mark to the day after Jesus made his public entry into Jerusalem, and so (as was observed before, note, on Mat. xxi. 13, p. 289) this must have been a different fact from that related by Matthew, which he has introduced on the preceding day, before the shoutings of the children. We have supposed it, therefore, to be repeated by our Lord; for as it is improbable that he would not purge the temple on the day of his triumphant entry, when Mark expressly says that he looked round about upon all things; so it is plainly intimated here that he did it after his return from Bethany on the next day. Nor is it at all unlikely that, after Jesus was departed out of the city, there would be people enough, if it were only out of opposition to him, who would be ready to encourage the traders (some of whom might, perhaps, be
new comers) to return again to their places. And Jesus therefore seems (as Mr. Whiston has observed) to have asserted the regard that was due to the temple now with more severity and exactness than he had done the day before, not suffering any one so much as to carry a vessel through the temple; which is a circumstance not mentioned either by Matthew or Luke in their account of the transactions of the preceding day. (See sect. cxlvii.) But I see no foundation at all for Mr. Whiston’s conjecture, that on the former day Christ drove them out of the Jew’s court, and now out of that of the Gentiles; for it is no way probable that the traders were ever allowed to introduce their wares into the inner court, for which the Jews had a peculiar reverence. See Mr. Whiston’s View of the Harmony, p. 131, and Dr. Whitby’s Note on Mark xi. 17.
tices; saying to them, Is it not written (as I observed but yesterday), “My house shall be called an house of prayer, and that not only for the Jews themselves, but (as the prophet says) or the sons of the stranger that join themselves to the Lord, or for those pious proselytes who from all the neighbouring nations shall resort to it?” (Isa. lvi. 6, 7.) But you have turned it to another use, and made it in effect a den of robbers, by suffering people here to carry on their trades, and to profane the place in which the Gentiles are to worship God, by scandalous extortion and unlawful gain. (Compare Mat. xxi. 12, 13, and Luke xix. 45, 46, p. 289, 290.) And then, as considerable numbers of people were now gathered about him, Jesus cried, or proclaimed with a loud voice, saying, Be it known unto you all, that in these extraordinary steps which I take for the reformation of abuses, and the vindication of God’s house, I act by his own immediate direction and authority; and he that cordially believes in me, believeth not in me alone, but in him that sent me, and thereby does an honour to the Father himself. And he that sees me, and regards me with a lively faith, does also in effect see him that sent me, as the perfections of the Father are displayed in me; whereas he that shuts his eyes against me, excludes the only means of being brought to the true knowledge of him. For, full of the inspiration of his blessed Spirit, I am come a light into the world, that every one who really believes in me, might not any longer abide in darkness, but might attain to the knowledge of all necessary truth, and the enjoyment of the most solid and excellent happiness. And if any one of you hear my words, which I am so frequently and freely speaking, and will not believe in me, I do not now condemn him, or immediately execute judgment upon him; for (as I formerly declared, John iii. 17, sect. xxvi.) I am not come at present to condemn the world, or to perform any work of wrath and terror, whatever ill usage I may meet with in it; but the design of my appearance is mild and gentle, and I am come to save the world, and to make its inhabitants ha for time and for
He that rejects his word shall be condemn
eternity, if they will be so wise as to hearken to the proposals I offer. Nevertheless, though I do not immediately judge any, yet he that rejects me, and does not receive my words, will not escape final condemnation, but will find, to his surprise and confusion, that he has one that judges him: for the word that I have spoken, though heard with indifference from day to day, is recorded in the book of God’s remembrance; and as the time will come when the proposals I have made shall be reviewed, [even] that very word shall judge him in the last awful day,ᵇ as the tenor of it is so excellent, that to have rejected it will prove a man ignorant of God, and alienated from true religion and goodness. For I have not spoken of myself, either on my own motion, or on any precarious conclusions drawn from principles divinely taught; but the Father who sent me, he gave me ample instructions, and a particular commandment, what I should say, and what I shall yet speak, in that part of my work which is still before me. And I will faithfully conform myself to his instructions, whether men be pleased or offended with me; for I know that his commandment is of the greatest consequence, and that eternal life depends upon the knowledge and observance of it; and therefore I would by no means vary in a matter of so much importance; but whatever I say unto you, I speak it just as the Father has given it me in charge, and alter nothing in the message he has sent me to deliver. So that the doctrine which I preach should be received as coming from the Father, and by rejecting it you will be guilty of despising his authority.
Thus did our Lord continue to reform abuses, and to teach the people with the utmost
ᵇ That very word shall judge him, &c. [Our Lord, by this manner of speaking, represents his word as a person that should sit in judgment upon believers at the last day. (Compare Heb. iv 12.) But I can see no ground for Mr. Fleming’s interpretation (Christology, Vol. I. p. 136), who would render it, The Logos, which I have spoken of, shall judge him; as if he had said,
“Though it is not my present business to do it, yet I have a commission from my Father, which is hereafter to take place, when I shall appear worthy of that great name.” I do not recollect that our Lord had given himself the title of Logos in any of his discourses with the Jews; and therefore can see no reason to suppose such a reference to it.
on the regard ue to Christ and his word.
seriousness and earnestness, on the second day of that week in which he suffered. And the scribes and chief priests were much offended; when they heard [of it], and diligently sought, how they might find out some expedient to destroy him, for they not only envied, but dreaded him, because all the people were visibly struck into attention and wonder at his doctrine, and seemed disposed to receive it with a respect proportionable to its importance and solemnity.
And, that he might give them no unseasonable advantages against them, when the evening was come, he went out of the city, and spent the night as he had done before, in a retired place with his disciples.
IMPROVEMENT.
How hard is it to purge a carnal heart, and disentangle it from the snares of a deceitful world! No sooner were these traders driven from the temple, but they return to it again; and are as busy the next day in the pursuit of their unlawful gain as they had been before. And thus how often are convictions stifled by the love of this world! And if the voice of conscience, or the word of God, may interrupt us for a while in our unlawful courses, yet where it may affect our worldly interest, how ready are we to return to them again! and with what difficulty are we brought so far to lay aside our earthly projects, as not to take them with us into the house of God! Purge us, O Lord, from every irregular desire; pursue and perfect thine own work; and incline our hearts unto thy testimonies, and not unto covetousness! (Psal. cxix. 36.)
Most important is that proclamation which our Lord made in the temple, and is still making to us in his word: believing in him, we believe in the Father; and seeing him, we see the Father. Let us be ready therefore to receive him out of regard to his Divine authority, as well as with a view to our own happiness; for without him we can have no access unto the Father, nor can we ever see him as a reconciled God. The sacred light which he diffuses around him is not intended merely to amuse our eyes with pleasing speculations, but to animate our hearts with holy affections, and to guide our feet into the way of peace. (Luke i. 79.) If we desire therefore to escape an abode in eternal darkness, and to see light everlasting, let us faithfully follow him: otherwise we are condemned already, and that word which he pake will become to us a savour of death unto death (2 Cor. ii. 16), and will judge us in the last solemn and dreadful day, when it shall sentence those who would not be saved by it.
Mark xi. 15-1
John xi. 44, 45
The disciples observe that the figtree is withered away.
Let us now make that word the rule of our life which shall cl. then be the rule of our judgment. We may most comfortably verse venture our eternal all on the exact veracity of it. Christ has 49, 50 perfectly fulfilled the commission he received from his Father, as one that was faithful to him that appointed him; and stands so completely approved in his sight, that our only hope is that we also may be accepted in him, and find mercy and grace for his sake.
Mark 11:20
Parallels: Luke 20; Matthew 21
Jesus returning to the city in the morning, his disciples observe that the figtree was withered away: being come into the temple, he confounds the members of the sanhedrim, who questioned his authority, and reproves them by the parable of the complaisant but disobedient son. Mat. XXI. 20—32; Mark XI. 20, to the end; XII. 1—; Luke XX. 1—9—.
MARK XI. 20.
NOW Jesus, having spent the night with his disciples in a retired place without the city, returned again to Jerusalem on the third day of the week in which he suffered: and in the morning, as they were passing by the spot of ground where he had cursed the barren figtree on the day before, when the disciples saw the figtree a dried up from the very roots, and so entirely stripped of its leaves that, though it stood at some distance from the road, they easily discerned the change, they were greatly struck at the sight, and wondered, saying, How soon is the figtree that stands yonder, withered away, though yesterday it seemed so flourishing! And Peter, recollecting what had passed, took notice of it to Jesus, and said unto him, Rabbi, behold, the figtree which thou cursedst but yesterday, is now quite withered away. And Jesus answering, says unto them, See that you have a stedfast faith in God, and a full confidence in his power and fidelity, when you feel
MARK XI. 20.
AND in the morning, as they passed by, [when the disciples] saw the figtree dried up from the roots, [they marvelled, saying, How soon is the figtree withered away!] [MAT. XXI. 20.]
And Peter, calling to remembrance, saith unto him, Master, behold, the figtree, which thou cursedst, is withered away.
And Jesus answering, saith unto them, Have faith in God: [MAT. XXI. 21—.]
a When the disciples saw the figtree.] Matthew relates this story of the figtree, as if the notice that the disciples took of it, and the account that Jesus gave them of the power of faith, followed immediately upon his cursing it. But Mark has so expressly referred these circumstances to the next
morning, and so particularly mentions Peter’s recollecting what had passed before, that it is plain his order must be followed here, which Matthew has neglected, that he might give us the whole of the story together.
sus exhorts them to have faith in God.
him secretly moving on your spirits, to stir you up to any miraculous operation.ᵇ For I assuredly say unto you, That if you have such a firm and stedfast faith, and do not doubt of God’s being ready to stand by you, you shall not only do such miracles as this of the figtree, but also shall perform far greater things; yea, whosoever, under such an impulse, and with such a believing temper, shall attempt any thing as difficult and extraordinary, as if he were to say to this mountain which we are now crossing, Be thou removed from hence, and thrown into the distant sea; and shall not at all doubt in his mind, but stedfastly believe that what he says shall come to pass, it shall accordingly be done, [and] shall be to him just as he says. And for this reason, to encourage you boldly to act as God shall direct and instigate you, I say unto you, That whatsoever things you shall desire, [and] ask of God in prayer, to make it manifest that you are sent of him, and to confirm your doctrine; if you believe that you shall actually receive them, however difficult the things may be that you request, yet in such circumstances they shall certainly be done, and you shall have them.
But still I would subjoin one caution; that if you expect your prayers should prevail with God, you must take care to offer them in love as well as in faith; and when you stand praying,ᶜ
ᵇ Have faith in God, &c.] It is certain that the attempt of performing miracles in public was a remarkable instance of faith in the Divine power and fidelity; for they were generally introduced by some solemn declaration of what was intended, which was in effect a prediction of immediate success. (So Peter says, Acts iii. 6, In the name of Jesus Christ, Rise up and walk; ix. 4, Eneas, Jesus Christ maketh thee whole; and again, ver. 40, Tabitha, Arise.) And in pronouncing this, the person speaking a wad all his credit as a messenger from God, and consequently all the honour and usefulness of his future life, on the immediate miraculous energy to attend his words, and to be visibly exerted on his uttering them. And hence it is that such a firm courageous faith is so often urged on those to whom such miraculous powers were given. But what kind of intimation of God’s intended miraculous interposition
the apostles in such cases felt on their minds, it is impossible for any, without having experienced it, to know. It is therefore an instance of their wisdom, that they never pretend to describe it, since no words could have conveyed the idea.
ᶜ When you stand praying.] There is no room to doubt that standing was their usual posture when they prayed; as Dr. Lightfoot observes with respect to the Jews (Hor. Heb. on Mat. vi. 5); and the learned author of the Inquiry into the Worship of the Primitive Church (chap. ii. § 1), has shewn it to be the practice of the first ages of the Christian church. (Compare Mat. vi. 5; and Luke xviii. 11.) But as the word [stand] has no particular significance here, I might have omitted it in the translation as the Prussian editors have frequently done, but that I do not choose to multiply expletives in the sacred writings.
VOL. 2.
He comes again to Jerusalem, and preaches in
in the presence of that Majesty of heaven whom you have offended by so many provocations, you should forgive, if you have any matter of complaint against any; that your Father in heaven may also forgive you your trespasses. But if you do not forgive even your most cruel enemies, and much more your offending brethren, neither will your Father in heaven forgive you your trespasses. (Compare Mat. vi. 14, 15; xviii. 35.) And if your trespasses be not forgiven, you have little reason to hope for such extraordinary interpositions in answer to your prayers; or if those interpositions were to be granted, you would receive no manner of advantage from them, while amidst all the glory of working the most amazing miracles you lay under the load of guilt and condemnation.
And after Jesus had been thus discoursing with his disciples by the way, they come again to Jerusalem: and when he was come into the temple, it came to pass, that as he was walking there, while he taught the people who flocked around him, and zealously preached the gospel of the kingdom to all that were desirous to be instructed in it, the chief priests, and the scribes, and the elders of the people, who were contriving
It came to pass, that as he was walking.] Luke, who tells this, as he does several other stories, in a less circumstantial manner, says it was on one of those days: but the insertion of that clause here would have been improper, considering how particularly the date of this fact is fixed by Mark. If the reader should happen elsewhere to meet with the omission of a word or two in any of the evangelists (which he very seldom will), I hope he will not condemn it till he reflect whether it may not be accounted for in the same manner.
The chief priests — and the elders of the people.] These are titles that frequently occur, but it is not easy to fix a determinate idea to them. By the chief priests, I think we may understand any peculiar distinction in the Aaronic family: so that it may include the high priest, his deputy or sagan, any of the heads of the twenty-four courses of priests who might happen to be in waiting, and likewise any of those whom the Talmudists called Catholicin, Amar-
calin, and Memunnim, who (if their testimony may be credited) were appointed to preside over the other priests and Levites, and to regulate the watch, the singers, &c. A summary account of them may be seen in Reland, Antiq. Heb. part ii. cap. iii. § 4, 5. By the elders of the people, some would understand those representatives who were called Viri Stationarii, that were appointed to attend in their courses at the hours of morning and evening sacrifice in the name of the whole Israelitish nation; but I rather suppose it may signify the members of the grand sanhedrim, to whom that title most eminently and properly belonged; which is the more probable, as they were the persons under whose cognizance the late action of Christ in purging the temple would most naturally fall. These, with the persons abovementioned, probably appeared in a considerable company on purpose to daunt him, and to bear an united testimony against him, if any thing exceptionable should fall from him on this occasion.
his destruction, came upon him in a body, with a strong desire to confound and overbear him: and they spake to him in such a manner, as to express their high displeasure at what had lately passed, saying, Thou hast here taken upon thee to reform the temple, which is our province alone, and hast in a tumultuous manner driven out those who had our permission to traffic in the outer court; we insist upon it, therefore, that thou tell us roundly and plainly by what authority thou dost all these extraordinary things? and who he is that gave thee this authority on which thou presumest to do them? And Jesus, that he might at once reprove the impropriety of the question in those circumstances, and in effect return an unexceptionable, though oblique, answer to it, said to them in reply, I will also ask you one plain question on this occasion; and pray answer me this one thing, which if you tell me, I will likewise give you all the satisfaction you can desire, and directly tell you, if you do yet indeed need to be told, by what authority I do these things. You all remember the baptism of John, which was attended by such multitudes of people, and even by many of your leading men. (Compare Mat. iii. 7, sect. xvi.) Now I would gladly know what you think of its original; From whence was it that he had his commission? was it from heaven, as he openly professed? or was it merely a contrivance of men? Answer me this, and then I will immediately resolve your question. And they were perfectly confounded at so unexpected a demand, and reasoned among themselves, as it was natural to do, after this manner, saying, If we shall say, That John’s baptism was from heaven, he will say to us, Why therefore did ye not believe him, and yield to his well known and repeated testimony of me? But if we shall say, That his baptism had no Divine warrant, but was merely the device of some wicked and designing men, who by that grave solemnity endeavoured to introduce their own ambitious schemes, we have reason to fear that all the populace who are here assembled will rise up and stone us; for they are all firmly persuaded that John was really a prophet sent of God; and as vast numbers of them were
He confounds them by asking what they though
baptized by him, they will never bear to hear him vilified, either as an enthusiast or impostor. And therefore they declined to tell him what were their real sentiments, and answered Jesus by saying, We cannot yet certainly tell whence [it was]; for it is a question which still lies before the sanhedrim, and which they have not yet expressly determined.
And Jesus immediately replied and said unto them, Neither do I think it at all necessary to tell you by what authority I do these things; for the other question naturally requires to be determined first, and when you think proper to decide that, you may easily perceive that the same answer will serve for both.
And having thus silenced the members of the great council, who had taken upon them to examine him for his late proceedings, he began to speak unto them, [and] to the people who were now assembled, by several parables, of which we shall give a more particular account.
And first, he said to the scribes and Pharisees, with whom he had been discoursing, You have evaded a direct answer to my question, but what think you of your own conduct in these circumstances, and of all the high professions you make of an extraordinary reverence for God, and zeal in his service? I will plainly tell you my thoughts of it, which are very naturally connected with the present subject.
There was a man who had two sons; and coming to the first, he said, Son, go directly away and work today in my vineyard, where thou knowest there is business to do that requires thine attendance. And he answered in a very rude and undutiful manner, and said, I will not:
The other question naturally requires to be determined first.] That singular turn which the reader will observe to be given to this answer of our Lord in the paraphrase, by which I think the propriety of it to be much illustrated, I owe to that very accurate and learned friend who suggested the substance of note 8 on John vii. 22, p. 48.
The same answer will serve for both.]
This was plainly the case; for as, on the one hand, the express testimony which John bore to Christ must be a sufficient proof of his Divine mission, if that of John was allowed (since, according to a Jewish maxim, The testimony of one prophet was sufficient to confirm the authority of another); so Christ had spoken in such an honourable manner of John, that to condemn John as an impostor, would imply a like censure on the character of Jesus.
le of the two sons id to work in the vineyard.
but afterwards considering better of it, he repented that he had used his father so ill; and, to make the best amends he could, he went into the vineyard, and laboured diligently there. And when the first had given so undutiful an answer to his father, he came to the second, and said to him in the same manner as he had done to his brother: and he, being a smooth plausible lad, answered, with great submission and readiness, and said, Sir, I [am going] this moment to obey your commands: and yet, after all, he went not to the vineyard, but spent the whole day elsewhere.
Now I would leave it to yourselves to judge, Which of the two youths I have been speaking of did the will of [his] father, and with which of them he would, on the whole, be best pleased? and without any hesitation they say to him, Undoubtedly the first of them.
Then Jesus, upon this, says to them, The application of this parable is very easy; for thus it is, that notwithstanding your professions of a regard to God, yet in your practice you are disobedient children, and reject his gospel; and verily I say unto you, That even the most abandoned sinners of the age, such as the publicans and common prostitutes, are much more open to conviction, and more likely to be wrought upon than you; and so many of them have already been awakened to repentance, that their example might lead you the way into the kingdom of God, but with all your pretences to sanctity you will not follow them. For, though you have not integrity enough freely to own it, you know in your own consciences, that John came not unto you in a suspicious manner, but in the way of righteousness, and did in all his ministry maintain the uniform character of an upright and pious man, as well as of a plain and awakening preacher, yet you believed him not; but the publicans and harlots, of whom I spake, believed him: and you were still so obstinate, that even when you saw [it], and perceived
¹ Sir, I am going.] This was a proper greatest readiness and zeal in his service, emblem of the hypocrisy of the scribes and while their whole lives were a series of Pharisees; who addressed God under the disobedience and rebellion. most honourable titles, and professed the
Reflections on the vanity of pretences to religion.
growing reformation amongst the most aban- repented not aftercli. doned of mankind, yet you did not afterwards ward, that ye might Mat. repent, [so as] to believe him. (Compare Luke believe him. xxi.32 vii. 29, 30, Vol. I. p. 320.) And therefore I solemnly warn you, that your condition will another day be worse than theirs; and that you shall see those whom you now despise and abhor entering into the glory from which you shall be excluded.
IMPROVEMENT.
Mat. How little do the most specious pretences of piety signify if xxi. they are not animated by the heart, and confirmed by the life! 28—31 How vain are all the complimental forms of religion when addressed to that God who penetrates all the secrets of the soul, and can have complacency in nothing but real and solid goodness! Yet how many are there, who are free of their promises both to God and man, but always fail when the time of performance comes! And how many, with these unhappy rulers in 32 Israel, go on to pride themselves in a kind of external nearness to God, and perhaps in a boasted commission from him, who are themselves so far from his kingdom, that even publicans and harlots, who did not pretend to any religion, are more like to be brought into it than they, as being more open to a conviction of their sin and danger, and so more ready to embrace an offered Saviour! Let us dread the guilt of receiving the grace of God in vain, lest by rejecting the calls of the gospel, and abusing the privileges we enjoy, our hearts be hardened through the deceitfulness of sin, so as to perish in impenitence and unbelief. 23 In vain do we, like these Pharisees, inquire into the evidences of Christ’s authority, if we are not heartily resolved to submit to it. Yet with such cavillers and hypocrites must his ministers 24—27 expect to meet. May they learn, by the example of their great Master, to answer them with the meekness of wisdom, and to join the sagacity of the serpent with the gentleness and innocence of the dove! Mark The promises which are made to a miraculous faith in prayer, xi. are not indeed our immediate concern; but we may truly infer 25, 24 from them some encouragement in favour of the prayer of faith, on whatever, account, and in whatever circumstances it be 25, 26 offered. At least we may infer the necessity of forgiving injuries, if we desire that our petitions should be received with favour. Let us remember it; and labour to approach the throne of a forgiving God, with hearts not only clear of every malignant passion, but full of that cordial and universal benevolence which may engage us to pray for all men, and particularly for those who have least deserved our kindness, and seem least disposed to requite it.
of the vineyard let to wicked husbandmen.