Mark 11

1-11. See notes on Matt. xxi. 1-11.

4 tied by the door, etc. This minute description is peculiar to Mark; “tied at the door without in the open street,” R.V.

10. The kingdom of our father David. That is, the promised restoration of David’s kingdom by the Messiah: see 2 Sam. vii.; Isa. xi. The multitude had, however, no conception of the spiritual nature of Christ’s kingdom; and, before a week had elapsed, a similar multitude in Jerusalem were clamorous for His death.

11 when He had looked round about. Only in Mark. “A look serious, sorrowful, judicial."—Meyer.

12-19. See notes on Matt. xxi. 18-22.

13 the time of figs was not [yet]. An explanation peculiar to Mark. The fig tree yielded two and sometimes three crops of fruit in the year. Some of the latest crop remained in sheltered spots till the spring; when the summer figs began to form, and the leaves were put forth. If a tree were early in leafing, it might be expected to have upon it some young fruit forming, and perhaps some old fruit remaining. “The expectation was not founded on the time of year, for as St. Mark observes, it was not yet the season even for young figs . . . but on the fact that the leaves were out” (Speaker’s Commentary).

14. No man eat fruit of thee. It can scarcely be doubted that our Lord designed the withering of the fig tree to convey other lessons besides that which is enforced in 23, 24. It certainly may be used as an apt emblem of the Jewish people, “wholly a right seed,” planted “in a very fruitful hill”; but now “turned into a degenerate plant,” bringing no “fruits of righteousness,” and therefore soon to be “withered” and “burned”: see Isa. v. 1-7; Jer. ii. 21; John xv. 6. It is worthy of notice, that while our Lord symbolised His abundant mercies by many miracles for the good of men, He expressed the severity of His judgements by one sign, inflicted on a senseless tree.

16 the Temple. The Temple enclosure (hieron), not the Sanctuary (naos). Even the Court of the Gentiles was to be held sacred.

17 ye have made it a den of thieves (robbers). See Jer. vii. 11. Formerly our Lord had reproved the unseemly introduction of secular business, with its cares and bustle, into the Temple (John ii. 16); now He rebukes the fraud and extortion which are the natural fruit of the former. Perhaps part of the quotation from Isaiah was designed to reprove the contempt poured upon Gentile proselytes, by the use of their part of the Temple for worldly business.

18 chief priests. See note, Matt. ii. 4. doctrine. “Teaching,” R.V.

19. He went out of the city. Jesus went out of the city every evening, crossing the Mount of Olives to Bethany; probably in part to obtain rest and quiet, Jerusalem being filled at this time with an immense concourse of persons.

23 this mountain. Figurative expression for any great difficulty or obstacle: comp. Zech. iv. 7.

24 believe that ye receive them. This evidently to be understood as meaning, Whatsoever is asked in reliance upon God’s promises, and according to His will: see 1 John v. 14. To the prayer of one who thinks and lives in harmony with the will of God, nothing is impossible.

25 when ye stand praying, forgive. This command may have been added, lest, from the withering curse which had been pronounced upon the fig tree, any of the disciples should imagine that they might imprecate curses upon those who opposed them (see Luke ix. 54). Forgiveness of others is a condition of effectual prayer Comp. Matt. vi. 14, 15.

27-32. On these verses, see Matt. xxi. 23-27, and notes.