Mark 11
OGCMark 11:1-11
**IV. THE LAST WEEK 11:1 to 15:47 A. SUNDAY: THE TRIUMPHAL ENTRY 11:1-11
TEXT 11:1-11**
And when they draw night unto Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth two of his disciples, and saith unto them, Go your way into the village that is over against you: and straightway as ye enter into it, ye shall find a colt tied, whereon no man ever yet sat; loose him, and bring him. And if any one say unto you, Why do ye this? say ye, The Lord hath need of him; and straightway he will send him back hither. And they went away, and found a colt tied at the door without in the open street; and they loose him. And certain of them that stood there said unto them, What do ye, loosing the colt? And they said unto them even as Jesus had said: and they let them go. And they bring the colt unto Jesus, and cast on him their garments; and he sat upon him. And many spread their garments upon the way; and others branches, which had been cut from the fields. And they that went before, and they that followed, cried, Hosanna; Blessed is he that cometh in the name of the Lord: Blessed is the kingdom that cometh, the kingdom of our father David: Hosanna in the highest. And he entered into Jerusalem into the temple; and when he had looked round about upon all things, it being now eventide, he went out unto Bethany with the twelve.
**THOUGHT QUESTIONS **11:1-11
Please attempt to locate the place described in Mark 11:1 as nigh unto Jerusalem, unto Bethphage and Bethany.
Who were the two disciples of Mar 11:2?
Into which village did the disciples go?
Why was it important to mention the colt had never carried a man? Cf. Zechariah 9:9.
Was this not a rather presumptuous request on the part of Jesus? Explain.
Why would the owner of the animal be so willing to comply with the request?
Why promise immediate return of the colt?
At what particular place was the colt tied?
Did they bring one or two animals. Cf. Matthew 21:2.
Were the people and the disciples aware of the prophetic import of their actions?
Why cast garments upon the colt?
Why was symbolized or typified in casting the garments and leaves in the way?
Why did Jesus permit this public demonstration?
What is the meaning of the word Hosanna?
How is the word blessed used here?
In what sense did Jesus restore the kingdom of David?
COMMENT
TIME.A.D. 30. Sunday, 2d April, 10th Nisan (Palm Sunday), the fifth day before the great Jewish Passover. It was the first of their secular days after the Jewish Sabbath had ended. PLACES.(1) Bethany. (2) The main road from Bethany to Jerusalem. (3) Jerusalem. The places connected with this lesson are among those hallowed by the most tender associations of our Lord. He slept the night preceding the entry into Jerusalem at Bethany, the home of Lazarus, Martha and Mary, where he had raised Lazarus from the dead, to which sweet place of rest and sympathy the Lord often retired when at Jerusalem. It stood about two miles east of the city on the eastern slope of the Mount of Olives, which lay between it and Jerusalem. Through it led the highway from the Jordan to the Holy City. A small village with a similar name still stands upon its ancient site. From Bethany the road led through Bethphage, a small village of the time of our Lord, nearer Jerusalem, that has not even left a trace by which its position can be certainly known. Over the Mount of Olives there were three paths, one on the north between two peaks of the hill, a second over the summit of the southern peak, and a third on the south around the slope, between the Mount of Olives and the Hill of Offence. This was the best and most frequented road and was the one taken by the Savior. The Mount of Olives lay just east of Jerusalem, with the vale of the Kedron, or valley of Jehoshaphat, as it was called, between. The summit was about a mile from the city and overlooked it. It took its name from the olive trees that grew upon its sides until they were cut down by the Roman general, Titus, for use in the siege of Jerusalem. It was a kind of park, or pleasant resort for the inhabitants. It rises 2,724 feet above the sea level and 300 feet higher than the Temple hill.
INTERVENING HISTORY.Many interesting events occurred between the healing of Bartimeus and our present event; the following is their probable order: (1) Our Lord, after giving sight to Bartimeus, converts Zaccheus, and is entertained by him in Jericho (Luke 19:1-10), where he remains during the night. (2) In the morning he speaks to the people the parable of the pounds (Luke 19:11-28). (3) He leaves Jericho, and apparently reached Bethany on the evening of Friday, March 31, Nisan 8. There (4) in quiet retirement he spent his last earthly Sabbath (our Saturday, April 1); and (5) in the evening, the Sabbath being over at Sunset, he sat down to a festal meal provided by the sisters of Lazarus at the house of one Simon, who had been a leper. (Matthew 26:6; John 12; John 2). (6) At this feast he was anointed by Mary (John 12:3); and (7) during the night a council of the Jews was convened to consider the propriety of putting, not him only, but Lazarus also, to death (John 12:10).Maclear.
PARALLEL ACCOUNTS.Matthew 21:1-11; Luke 19:29-44; John 12:12-19. LESSON OUTLINE.1. The Lord’s Charge, 2. The Charge Obeyed. 3. The King Proclaimed.
ANALYSIS
I.
THE LORD’S CHARGE, Mark 11:1-3.
The Two Disciples Sent. Mark 11:1; Matthew 21:1; Luke 19:29.
The Charge to the Disciples. Mark 11:2; Matthew 21:2; Luke 19:30.
The Lord Hath Need. Mark 11:3; Matthew 21:3; Luke 19:31.
II.
THE CHARGE OBEYED, Mark 11:4-7.
The Disciples on their Mission. Mark 11:4; Matthew 21:6; Luke 19:32.
The King’s Demand, Mark 11:6; Luke 19:34.
The King Obeyed. Mark 11:7; Matthew 21:7; Luke 19:35.
III.
THE KING PROCLAIMED, Mark 11:8-11.
Homage to the King. Mark 11:8; Matthew 21:8; Luke 19:36.
Hosanna to the King. Mark 11:9-10; Matthew 21:9; Luke 19:38; John 12:13.
The King in Jerusalem. Mark 11:11; Matthew 21:10; Luke 19:41; John 12:19.
INTRODUCTION
We may suppose that as our Savior crossed the Jordan, and came across the desert tract between the Jordan and Jericho, he walks at the head of his train of twelve disciples. As he departs from Jericho, his fame, and the idea that he is on his way to Jerusalem, attract the multitude to follow him. From Jericho he mounts the ascending hills of bleak limestone rocks, celebrated at that time as a route of danger from robber hordes, and characterized from that time to this as a scene of desert dreariness. It was the scene of the parable of the good Samaritan, By the same route that the men went down from Jerusalem to Jericho, and fell among thieves, did our Lord go up from Jericho to Jerusalem. Some miles he walks, when Bethany appears in a distant view, a little widespread village, perched upon a shelf of the eastern side of the Mount of Olives, about two miles from Jerusalem. He arrived at Bethany, according to John 12:1, six days before his last passover; the six days of what has been called in the church, with true propriety, the Passion Week. The significance of this entry into Jerusalem has been too little considered. It was Christ’s nature to shun crowds; his custom to avoid them. He forbade his disciples from disclosing to others that he was the Messiah, and this prohibition was repeatedly given. Matthew 16:20; Matthew 17:9; Mark 3:12; Mark 5:43; Mark 6:36, etc. This exceptional assumption of dignity and acceptance of homage is for this reason the more remarkable and significant. I believe it to be an emphasis of the truth that he was a King and came as King; that it throws forth into prominence a truth respecting him often forgotten, namely, that he is Lord and Master, as well as Savior, crowned with authority as well as with humility and love.Abbott.
EXPLANATORY NOTES
I.
THE LORD’S CHARGE.
Mark 11:1.* When they came nigh to Jerusalem.* Luke says, ascended up to Jerusalem, because Jericho Isaiah 3,000 feet lower than Jerusalem. A journey of about eighteen miles up the rugged ravine that leads from Jericho to Jerusalem. As the passover, with its sacrifices, was just at hand, companies of pilgrims, driving sheep for the altar, would be seen in the highways, all gathering up from the four quarters to the center of the nation’s faith. Among them goes the Lamb of Godthe one sacrificefinal, perfect, and sufficient, whom these typical altars of thousands of years had heralded with their banners of smoke and flame. To Bethphage and Bethany. Two suburban villages east of Jerusalem on the east slope of the Mount of Olives. Mark omits all mention of the stay at Bethany, which is narrated in John 12:1-11. The Lord reached Bethany Friday evening, remained over the Sabbath at that quiet hamlet, and on Sunday made his entry into Jerusalem. Sendeth forth two of his disciples. The sending of the two disciples proves the deliberate intention of Jesus to give a certain solemnity to the scene. Till then he had withdrawn from popular expressions of homage; but once, at least, he wished to show himself as King Messiah of his people. It was a last call addressed by him to the population of Jerusalem. This course, besides, could no longer compromise his work. He knew that in any case death awaited him in the capital.Godet. He would have a public testimony to the fact that it was their King the Jews crucified. It is not merely the Messiah that saves, nor the crucified One that saves, but the Messiah crucified (1 Corinthians 1:23). An analogous commission to prepare the passover was given to Peter and John (Luke 22:8). They may have been the two sent forth.Abbott.
Mark 11:2. Into the village over against you. Leaving Bethany on foot, attended by his disciples and others, he comes to the place where the neighboring village of Bethphage is in view, over against them, perhaps separated from them by a valley. To this village he probably sent his disciples, Ye shall find a colt tied, It was the colt of an ass, an animal in disfavor in the West, but highly esteemed in the East. Geikie says: Statelier, livelier, swifter than with us, it vies with the horse in favor. In contrast to the horse, which had been introduced by Solomon from Egypt, and was used especially for war, it was the symbol of peace. To the Jew it was peculiarly national. For had not Moses led his wife, seated on an ass, to Egypt? had not the Judges ridden on white asses? Every Jew, moreover, expected, from the words of one of the prophets (Zechariah 9:9), that the Messiah would enter Jerusalem riding on an ass, No act could be more perfectly in keeping with the conception of a king of Israel. Matthew speaks of the she-ass and the colt together, to show that it was a colt which yet went with its motherso fulfilling the Scripture, that it was one upon which never man sat. Whereon never man sat. The fact is mentioned by Mark and Luke only (Luke 19:30). It was probably, in their eyes, significant, as showing that he who used the colt did so in his own right, and not as filling a place which others had filled before him. This was not, we think, as Hengstenberg maintains, to indicate humility, but sacredness. See Luke 23:53. Our Lord was laid in a sepulcher that was hewn in stone, wherein never man was laid before. And so our Lord was born of a pure virgin. His birth, His triumph, His tomb, were thus alike. His appearance, His history, and his departure are thus indicated to be above the level of ordinary humanity. Loose him, and bring him. The demand was kingly. On this day the Lord’s acts are all those of a King. The owner of the colt either was impressed by the authority of the expected Messiah King, or was a disciple.
Mark 11:3. The Lord hath need of him. It was enough for the loyal subject of an eastern king to know that his Lord made the demand and it was instantly obeyed. Hence, on this occasion, the only explanation to be offered was that the King had need. All Israel should be made to know that he who had come to Jerusalem to die was their King.
II.
THE CHARGE OBEYED.
Mark 11:4. And found the colt tied by the door without. Trusting their Master, the two disciples obeyed, and found all as the Lord declared. The colt was tied, without the door, in front, in the open street, as the Revision translates, rather than at a street corner, as the Common Version implies, It is not likely that Bethphage had any cross streets, but was built on each side of the road leading to Jerusalem. It was a small village.
Mark 11:5. What do ye, loosing the colt? This was spoken by the owner, or members of his household. The reply given was that which the Lord directed, and had the expected effect. The disciples were simply to obey orders, and all the rest would follow.
Mark 11:6. And they let them go. All this was in accordance with a plan predicted 600 years ago. The prophet Zechariah had declared (Zechariah 9:9) that thus the King would make his entry.
Mark 11:7. They brought the colt to Jesus. It was not the mother, but the colt, upon which no man had ever sat, that Jesus chose for his purpose. Cast their garments on him. Combining the four accounts, we get the following features: Some took off their outer garments, the burnoose, and bound it on the colt as a kind of saddle; others cast their garments in the way, a mark of honor to a king (2 Kings 9:13); others climbed the trees, cut down the branches, and strewed them in the way (Matthew 21:8); others gathered leaves and twigs and rushes (Mark 11:8). This procession was made up largely of Galileans, but the reputation of Christ, increased by the resurrection of Lazarus, had preceded him, and many came out from the city to swell the acclamations and increase the enthusiasm (John 12:13). Matthew adds that all this was in fulfillment of prophecy (Matthew 21:4-5). Compare Zechariah 9:9. He sat upon him. Our Lord sat on the foal (Mark, Luke), and the mother accompanied, apparently after the manner of a sumpter, as prophets so riding would be usually accompanied (but not, of course, doing the work of a sumpter). He who in all his journeys travelled like a poor man on foot, without noise and without train, now he goes up to Jerusalem to die for sinners; he rides, to show his great forwardness to lay down his life for us. Every Jew, moreover, expected, from the words of one of the prophets, that the Messiah would enter Jerusalem, poor and riding on an ass. No act could be more perfectly in keeping with the conception of a king of Israel, and no words could express more plainly that the King proclaimed himself the Messiah.
Mark 11:8. Spread their garments. The custom is still sometimes seen in the East. Dr. Robinson relates that shortly after a rebellion which had taken place among the people of Bethlehem, when some of the inhabitants were already imprisoned, and all were in deep distress, Mr. Farran, the English consul at Dasmascus, was on a visit to Jerusalem, and had rode out with Mr. Nicolayson to Solomon’s pools. On their return, as they rose the ascent to enter Bethlehem, hundreds of the people, male and female, met them, imploring the consul to interfere in their behalf, and afford them his protection, and all at once, by a sort of simultaneous movement, they spread their garments in the way before the horses. It has not been uncommon to carpet the way for a king. Cut down branches. John says of palm trees. The wide, spreading leaf of the palm would be well adapted to the purpose of making a carpet for his way. The branches of palm trees are not strictly branches at all, but the enormous leaves, twelve to sixteen feet long, which spring from the top of the tall, straight trunk, A few palm trees are still to be seen in Jerusalem.
III.
THE KING PROCLAIMED.
Mark 11:9. That went before and. that followed. Two vast streams of people met on that day. The one poured out from the city; and, as they came through the gardens whose clusters of palm rose on the southeastern corner of Olivet, they cut down the long branches, as was their wont at the Feast of Tabernacles, and moved upward toward Bethany with shouts of welcome. From Bethany streamed forth the crowds who had assembled there the previous night. The two streams met midway. Half of the vast mass, turning round, preceded: the other half followed. Gradually the long procession swept up and over the ridge where first begins the descent of the Mount of Olives towards Jerusalem. At this point the first view is caught of the southeastern corner of the city. The temple and the northern portions are hid by the slope of Olivet on the right: what is seen is only Mount Zion. It was at this point, as he drew near, at the descent of Mount Olives, that the shout of triumph burst forth from the multitude.Stanley. Hosanna. A Greek modification of the Hebrew words, Save now, I beseech thee, in Psalms 118:25, the next verse of which formed part of their song, Blessed, etc. It is used as an expression of praise, like hallelujah. The faith of the holy Jews under the law, and of the holy Gentiles under the gospel, was one and the same. They that went before Christ in the one, and they that followed Christ in the other, did both cry, Hosanna to the Son of David! did both obtain salvation by the same Savior, and by the same way (Ephesians 2:18).Lightfoot. That cometh in the name of the Lord. The words are taken in part from Psalms 118:25-26, a hymn which belonged to the great hallelujah chanted at the end of the Paschal Supper and the Feast of Tabernacles. The people were accustomed to apply it to the Messiah.Godet.
Mark 11:10. Blessed be the kingdom of our father David, that cometh. (Better as in the Revised.) This recognizes clearly that Christ’s kingdom is the continuation of the old kingdom of God’s people, whose future glories are prophesied so often in the Old Testament. Hosanna in the highest. In the highest degree, in the highest strains, in the highest heavens.
Mark 11:11. Entered into Jerusalem. It was hereafter never possible to say that he had never declared himself in a wholly unequivocal manner. When Jerusalem afterwards was accused of the murder of the Messiah, she could not say that he had omitted to give an intelligible sign to all alike.Lange. Into the temple. Jesus, the true Paschal Lamb, thus presented himself, as required by the law, that the victim to be offered should be set apart four days before the great day of atonement.Mimpriss. He went to the temple that the prophecy might be fulfilled (Malachi 3:1-3).M. Henry. And had looked round about. It was an act by which he took possession as it were, of his Father’s house, and claimed dominion over itan attitude maintained by him throughout this final visit to the holy city. And now the eventide was come. The word eventide is somewhat indefinite; but it included the two or three hours before sunset, as well as after. The procession, if it started in the morning, had probably been delayed by frequent halts; and its movements through such a dense crowd must have been but slow.Plumptre. He went out. The day’s work is completed with the Messianic entry itself; and only a visit to the Temple, and a significant look round about it, form the close, What the Messiah has still further to do (the cleansing of the temple, etc.) follows on the morrow.Meyer. To Bethany. Where he spent the nights of this eventful week.
FACT QUESTIONS 11:1-11
Give the day, month and year for Palm Sunday. Why call it Palm Sunday?
What tender associations were maintained by our Lord at Bethany?
Where was Bethphage?
Locate the mount of Olives as related to Jerusalem.
Name at least three events between the healing of Bartimeus and entering Jerusalem.
What route did Jesus take from Jericho to Bethany? Why wasn-’t it dangerous for Jesus?
Show how Jesus-’ actions in this entrance into Jerusalem was especially significant.
Describe the procession from Jericho to Jerusalem; how far was it?
What occurred in John 12:1-11 omitted by Mark?
How did Jesus give expression to His deliberate intention?
Show just who it is that saves.
How does Luke 22:8 relate to sending out the two for the colt?
In what village were they to find the colt?
In what historical connection was the colt in contrast with the horse?
Show how use of the ass was peculiarly national.
Show how our Lord’s birth, triumph and tomb were all alike.
Was the colt tied at a street corner? Explain the K.J.V. Mark 11:4 b.
Show how the whole plan of the entrance into Jerusalem was 600 years old.
Refer to 2 Kings 9:13 and show how it compares here.
What particular people made up the procession who hailed Jesus as King?
What is a sumpter and the work of a sumpter?
What great forwardness is shown by our Lord?
Show how the experience of Dr. Robinson confirms the event of the scripture.
How would palm branches be especially appropriate for this occasion?
What two vast crowds met midway?
Show the relation of Psa 118:25-26 to this event.
Lightfoot makes a beautiful comparison of the two crowdswhat is it?
What had Jesus declared in a very unequivocal manner?
In what way was Jesus keeping the law for the Paschal lamb?
What prophecy was fulfilled in Jesus-’ going into the temple? Cf. Malachi 3:1-3.
Why look about in the temple?
What hours are included in the word eventide?
When did Jesus weep over Jerusalem?
Mark 11:1-33
SUMMARY 11:1 to 12:44
In this section the historian has presented only one miracle, that of withering the barren fig-tree. The section is chiefly taken up with conversations and speeches, in which some of the peculiar teachings of Jesus are set forth, and in which his superhuman wisdom is conspicuously exhibited, In the conversations about his own authority, the tribute to Caesar, the resurrection of the dead, the great commandment, and the Lordship of the Christ, he not only silenced his enemies, so that no man dared to ask him any more questions, but he displayed a wisdom which has never ceased to command the admiration of wise and good men. All men, in the presence of his utterances on these subjects, feel themselves in contact with a mind which towers above their own as the heavens are above the earth. They contain a subtile but irresistible proof, that he who spoke to them was filled with a wisdom which came down from heaven; and such must be the ever deepening conviction of all who dwell on them thoughtfully. (J. W. McGarvey)
Mark 11:12-14
**B. MONDAY:
- THE BARREN FIG TREE. 11:12-14.
TEXT 11:12-14**
And on the morrow, when they were come out from Bethany, he hungered. And seeing a fig tree afar off having leaves, he came, if haply he might find anything thereon: and when he came to it, he found nothing but leaves; for it was not the season of figs. And he answered and said unto it, No man eat fruit from thee henceforward for ever. And his disciples heard it.
THOUGHT QUESTIONS 11:12-14
If Jesus stayed in the home of Mary and Martha why was He hungry?
Where was the fig tree? Cf. Matthew 21:18-19.
In what way are leaves an indication of figs?
Didn-’t Jesus know before He came to the tree that there were no figs? For whose benefit did He search among the leaves?
It was not the season for figs why expect them?
Wasn-’t there something terribly symbolic about this whole action? What was it?
Did the disciples understand the prophetic judgment against the Hebrew nation in the cursing of the fig tree? If not why do it?
COMMENT
TIME.A.D. 30, Monday, 3rd April, 11th Nisan (Monday) the fourth day before the great Jewish Passover. PLACES.On the road from Bethany to JerusalemJerusalemthe TempleBethanythe home of Mary, Martha and Lazarus.
PARALLEL ACCOUNT.Matthew 21:18-19.
OUTLINE.1. The time, place and cause for judgment, Mark 11:12. 2. The object of judgment, Mark 11:13. 3. Judgment pronounced, Mark 11:14.
ANALYSIS
I.
THE TIME, PLACE AND CAUSE FOR JUDGMENT, Mark 11:12.
on the morrow probably Monday morning.
Just outside Bethany was the place.
Jesus was hungry.
II.
THE OBJECT OF JUDGMENT, Mark 11:13.
A fig tree in full view.
Full of leaves.
A hypocriteno figs.
III.
JUDGMENT PRONOUNCED, Mark 11:14.
Addressed directly by word.
Its mission removed forever.
Those for whom the lesson was given heard and saw.
EXPLANATORY NOTES
I.
THE TIME, PLACE AND CAUSE FOR JUDGMENT.
We see, in the beginning of this passage, one of the many proofs that our Lord Jesus Christ was really man. We read that He was hungry. He had a nature and bodily constitution like our own in all things, sin only excepted. He could weep and rejoice and suffer pain. He could be weary and need rest. He could be thirsty and need drink. He could be hungry and need food.
Expressions like this should teach us the condescension of Christ. How wonderful they are when we reflect upon them! He who is the eternal God,He who made the world and all that it contains,He from whose hand the fruits of the earth, the fish of the sea, the fowls of the air, the beasts of the field, all had their beginning,He, even He was pleased to suffer hunger, when He came into the world to save sinners. This is a great mystery. Kindness and love like this pass man’s understanding. No wonder that St. Paul speaks of the unsearchable riches of Christ. (Ephesians 3:8).
Expressions like this should teach us Christ’s power to sympathize with His believing people on earth. He knows their sorrows by experience. He can be touched with the feeling of their infirmities. He has had experience of a body and its daily wants. He has suffered Himself the severe sufferings that the body of man is liable to. He has tasted pain, and weakness, and weariness, and hunger, and thirst. When we tell Him of these things in our prayers, He knows what we mean, and is no stranger to our troubles. Surely this is just the Saviour and Friend that poor aching, groaning, human nature requires!
II.
THE OBJECT OF JUDGMENT.
We learn, in the second place, from these verses, the great danger of unfruitfulness and formality in religion. This is a lesson which our Lord teaches in a remarkable typical action. We are told that coming to a fig tree in search of fruit, and finding on it nothing but leaves, He pronounced on it the solemn sentence, No man eat fruit of thee hereafter for ever. And we are told that the next day the fig tree was found dried up from the roots. We cannot doubt for a moment that this whole transaction was an emblem of spiritual things. It was a parable in deeds, as full of meaning as any of our Lord’s parables in words.
III.
JUDGMENT PRONOUNCED.
But who were they to whom this withered fig tree was intended to speak? It was a sermon of three-fold application, a sermon that ought to speak loudly to the consciences of all professing Christians. Though withered and dried up, that fig tree yet speaks. There was a voice in it for the Jewish Church. Rich in the leaves of a formal religion, but barren of all fruits of the Spirit, that Church was in fearful danger at the very time when this withering took place. Well would it have been for the Jewish Church if it had had eyes to see its peril! There was a voice in the fig tree for all the branches of Christ’s visible Church, in every age and every part of the world. There was a warning against an empty profession of Christianity unaccompanied by sound doctrine and holy living, which some of those branches would have done well to lay to heart.But above all there was a voice in that withered fig tree for all carnal, hypocritical, and false-hearted Christians. Well would it be for all who are content with a name to live while in reality they are dead, if they would only see their own faces in the glass of this passage. Let us take care that we each individually learn the lesson that this fig tree conveys. Let us always remember that baptism, and church-membership, and reception of the Lord’s supper, and a diligent use of the outward forms of Christianity, are not sufficient to save our souls. They are leaves, nothing but leaves, and without fruit will add to our condemnation. Like the fig leaves of which Adam and Eve made themselves garments, they will not hide the nakedness of our souls from the eye of an all-seeing God, or give us boldness when we stand before Him at the last day. No: we must bear fruit, or be lost for ever! There must be fruit in our hearts and fruit in our livesthe fruit of repentance toward God, and faith toward our Lord Jesus Christ,and true holiness in our conversation. Without such fruits as these a profession of Christianity will only sink us lower into hell. (J. C. Ryle)
FACT QUESTIONS 11:12-14
How is the humanness of Jesus shown in this passage?
What does the humanness of Jesus teach us?
What great encouragement is found in His human qualities?
How do these verses become a parable in deeds?
Discuss and answer in your own words the two difficulties in this incident.
What does the withered fig tree say to the Jewish nation?
What does it say to the church of today?
Above all the withered fig tree speaks to whom?
In what sense are baptism, the Lord’s supper and church-membership nothing but leaves?
Mark 11:15-19
**2. THE CLEANSING OF THE TEMPLE 11:15-19
TEXT 11:15-19**
And they come to Jerusalem: and he entered into the temple, and began to cast out them that sold and them that bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold the doves; and he would not suffer that any man should carry a vessel through the temple. And he taught, and said unto them, Is it not written, My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers. And the chief priests and the scribes heard it, and sought how they might destroy him: for they feared him, for all the multitude was astonished at his teaching. And every evening he went forth out of the city.
THOUGHT QUESTIONS 11:15-19
Is this the same cleansing as recorded in John 2:13-22? Discuss.
In what particular part of the temple does this incident occur?
Was it altogether wrong to buy and sell in the temple?
Why overthrow the tables and seats?
Explain Mark 11:16.
From what two references did Jesus quote?
How could the Jewish temple be a house of prayer for all nations.
Why would the words and actions of Jesus especially anger the chief priests?
Give two or three possible reasons for the hatred of the leaders.
How is the word astonished used in Mark 11:18 b?
Why mention the fact that He left the city every evening?
COMMENT
TIME.A.D. 30Monday, 3rd April, 11th Nisan, the fourth day before the great Jewish Passover. PLACES.The Templein the court of the GentilesBethany.
PARALLEL ACCOUNTS.Matthew 21:11-13; Luke 19:45-48.
OUTLINE.1. What He did, Mark 11:15; Mark 16:2. What He taught, Mark 11:17. 3. The results, Mark 11:18-19.
ANALYSIS
I.
WHAT HE DID, Mark 11:15-16.
Entered the temple and cast out those who bought and sold.
Overturned the tables of the money changers and the seats of those who sold doves.
Would not permit the traffic of those carrying various burdens.
II.
WHAT HE TAUGHT, Mark 11:17.
It is writtenMy house shall be called a house of prayer for all nations.
Ye have made it a den of robbers.
III.
THE RESULTS, Mark 11:18-19.
His words and actions were known by the chief priests and scribes.
They sought a way to kill Him because of jealousy.
He could not stay overnight in Jerusalem.
EXPLANATORY NOTES
I.
WHAT HE DID.
Mark 11:15. -And they come to Jerusalem: and Jesus went into the temple, and began to cast out,-’ etc. It seems, at first sight, almost incredible that men who professed such reverence for the temple, and were so scrupulous about the slightest ceremonial defilement (John 18:28), should actually let out, as they did, a portion of the sacred precincts, the court of the Gentiles, or a part of it, to dealers in cattle and sheep and doves, and to money-changers, but unscrupulous men will do anything for the sake of gain, It would be a great convenience to a Jew from a distance to buy his Passover Lamb close to the spot where it had to be killed; and the Sadducean priests, taking advantage of this, were themselves the real desecrators of the most sacred building of which they were the guardians, by encouraging the unholy traffic. But the Lord, Who ever regarded the temple as His Father’s house, and looked upon the very building as imparting its sanctity to all in it, resented this as He had done on a former occasion, alone and unaided, for this occurred on the day after His arrival, and the enthusiastic crowds were dispersed. He drove out all the traffickers, overthrew the tables of the moneychangers, and the seats of those who sold doves to those who were too poor to bring a more costly offering, and according to our Evangelist, even went further, by forbidding the temple to be made a thoroughfare, so that vessels should be carried through it.
Now we must ask first, Was this an ordinary exercise of power? and then, What was its significance? It would have been a natural, though, of course, a remarkable exercise of power if it had been, as is asserted, through the personal greatness and intensity of will that showed itself in our Lord’s look and word and tone. But if this personal greatness means a very commanding presence, so that all enemies should be at once overawed, why did not this save Him from the insults and outrages which were heaped upon Him during this very week? We have no reason to believe from anything in the gospel that the Lord had a presence which greatly overawed men, and He must have had a very commanding personal presence indeed, to disperse without apparently the faintest opposition a crowd of cattle-dealers and money-changers. It seems to me that the faculty of transfiguring Himself at will, so as on one day to put on an appearance which overawed the roughest of men, and on the next day so to disguise His majesty as that the very slaves should spit on Him and strike Him, is as much a supernatural endowment as the power of healing the sick or casting out devils.
Why do men treat the exercise of the Lord’s Divine power as if it were something immoral, something to be ashamed of, something that we must get rid of even at the expense of common sense, unless we are compelled to acknowledge it? It may interest the reader to contrast with the modern view, that of a Father of the Church, St. Jerome: To me it appears that amid all the signs of our Lord, this was the most wonderful; that one single man, at a time too when He was an object of scorn, and accounted so vile as soon after to have been crucified, while the Scribes and Pharisees (chief priests?) moreover were furiously raging against Him, on account of the loss through Him of their worldly gain, should nevertheless have succeeded with a whip of small cords (John 2:15), in driving out of the temple so vast a multitude, overthrowing the tables and the seats, and doing other like things, which scarcely a troop of soldiers could have accomplished.
The second question is, What is the significance of the act? Did its significance cease when the fame whose sanctity Christ thus marvelously vindicated, was forever desecrated and cast to the ground, or has it any reference to the new state of things in the kingdom of God? To this we answer, it asserts an universal principle, that whatsoever is consecrated to the true God, be it building, or society, or body, cannot be profaned without bringing on those who desecrate it the severe anger of God. God has nowhere, in so many words, commanded that the buildings devoted to the prayers and Lord’s Supper of the New Covenant should be dedicated with a special service. He has left such a thing to be inferred from his Word, and a certain Divine instinct has led Christians everywhere solemnly to set apart their material churches to the exclusive service of God; but when they do so God holds them to their word. They have set apart these buildings to Him, He has accepted the offering, and inasmuch as He has not ceased to be a jealous God, He will certainly regard any desecration of them as profanity and impiety. If it be asserted that the Jewish temple was of greater sanctity than a Christian Church, because so much is said in Scripture about its dedication, we answer, No. A building, however humble, set apart for the offering up of prayer in the Name of Jesus, must be greater than a temple, however magnificent, in which His Name was never invokeda building set apart for the celebration of the Lord’s Supper must be holier than a building set apart for the offering of bullocks and calves. It also is defiled by heresy and false doctrine, and traffic in holy offices; and Christ will assuredly look upon this with more anger than He looked upon the profanation of the temple, inasmuch as a temple of living stones, built into a spiritual house, is a greater thing than a building even of marble and gold. And so with the bodies of Christians, which together with their souls, are so made the temple of God in Holy Baptism, that an inspired Apostle could ask, Know ye not that your body is the temple of the Holy Ghost which is in you? and so he says, If any man defile the temple of God, him will God destroy. Let us then cleanse our souls by prayer and thoughts about the holiest things, or Christ may suddenly visit us and cast us out of the true house of God. With respect to our Lord’s not suffering anyone to carry a vessel through the temple, Dr. South has a good remark: We must know that the least degree of contempt weakens religion; because it is absolutely contrary to the nature of it; religion properly consisting of reverential esteem for things sacred. (Quoted in Ford).
II.
WHAT HE TAUGHT.
Mark 11:17. -And he taught, saying unto them, My house shall be called,-’ etc. If, as is probable, the marginal translation (a house of prayer for all nations) is the true one, then there may be here a tacit reference to the fact that the court of the Gentiles, as being the least sacred part of the temple, had been employed, in part at least, for the infamous traffic; in which case the Lord’s words would mean, -My house shall be called the house of prayer for all the Gentiles, but ye have driven them out and polluted their share, and made it a den of thieves.-'
It has been asked, Were not the future houses of God to be houses of preachingwas not, that is, preaching to be their characteristic? No, we answer, and for this reason: preaching may be and ought to be, everywhere; wherever people can be congregated to hear it: Whereas the celebration of the Lord’s supper and also united Church prayer ought, if possible, to be in places set apart from the world, its associations, its businesses, and pleasures; and ought to be in places, the architecture and arrangement and associations of which tend to raise the worshipper above the world. The restriction on the part of the authorities of the English Church, for nearly two centuries, of preaching to the interior of churches, has been most disastrous. It has been the real reason why she has lost so many of the working classes. Our missionaries, in India preach to the heathen in thoroughfares, in bazaars, at times even in the temples, and the heathen of England require to be met in the same way.
III.
THE RESULTS.
Mark 11:18. -And the scribes and chief priests heard it, and sought how they might,-’ etc. This is the first instance in the Synoptics of the chief priests taking serious measures to destroy Him, and the reader will notice how closely it follows upon the cleansing of the temple.
-They sought how they might destroy him.-’ Their fears made them think that it would be no easy thing to destroy Him. They did not count upon the fleeting nature of all popularity. Three days after this the people who were astonished at His doctrine made no effort to save Him. (M. F. Sadler)
FACT QUESTIONS 11:15-19
For one thing unscrupulous men will do anythingWhat is the one thing?
Who encouraged this unholy traffic? Why?
Why would carrying items through the temple defile it?
Just how did Jesus accomplish what scarcely a troop of soldiers could have done? Discuss.
How does Sadler relate this incident to the transfiguration? Do you agree?
What universal principle is given in the cleansing of the temple?
How can it be thought that church buildings today are in any way sacred unto God?
In what sense is the most humble building today holier than the temple?
In what way is Christ attempting to cleanse the church of today?
What about cleansing the temple of our body? Mention scriptural support.
Are not the meeting houses of today to be houses of preaching? Discuss as related to prayer.
Specify and discuss how our Lord is at work cleansing His temple today.
Mark 11:20-26
**C. TUESDAY:
- THE LESSON OF THE WITHERED FIG TREE. 11:20-26
TEXT 11:20-26**
And as they passed by in the morning, they saw the fig tree withered away from the roots. And Peter calling to remembrance saith unto him, Rabbi, behold, the fig tree which thou cursedst is withered away, And Jesus answering saith unto them, Have faith in God. Verily I say unto you, Whosoever shall say unto this mountain, Be thou taken up and cast into the sea; and shall not doubt in his heart, but shall believe that what he saith cometh to pass; he shall have it. Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye have received them, and ye shall have them. And whensoever ye stand praying forgive, if ye have aught against any one; that your Father also which is in heaven may forgive you your tresspasses.
THOUGHT QUESTIONS 11:20-26
Is there any significance in the amount of time involved in the withering of the fig tree?
What is indicated in the withering from the roots up?
Of what was Peter reminded when he saw the withered tree?
Was there a question implicit in the statement of Peter in Mark 11:21? What was it?
Show the connection of the words of Peter in Mark 11:21 and those of our Lord in Mark 11:22.
Was there a special need for faith at this time? Why?
Did Jesus have reference to a literal mountain?
Please associate this faith with the supernatural powers exercised by the apostles throughout their ministry.
Discuss the context of Mar 11:25-26 i.e. show how they relate to what has preceded.
COMMENT
TIME.A.D. 30Tuesday, 4th April, 12th of Nisan, the third day before the great Jewish Passover. PLACES.On the road from Bethany to Jerusalem.
PARALLEL ACCOUNTS.Matthew 21:19-22.
OUTLINE.1. The withered fig treehow did it happen?, Mark 11:20-21. 2. By faith in Godyou could do even greater, Mark 11:22-24. 3. But not if you do not forgive, Mark 11:25-26.
ANALYSIS
I.
THE WITHERED FIG TREEHOW DID IT HAPPEN?, Mark 11:20-21.
This question raised in the morning as Jesus and the apostles passed the withered fig tree.
Peter asked the question.
II.
BY FAITH IN GODYOU COULD DO EVEN GREATER, Mark 11:22-24.
Faith in God essential.
Real faith can remove mountains.
No request is denied those with genuine faith.
III.
BUT NOT IF YOU DO NOT FORGIVE, Mark 11:25-26.
When you pray forgive that you might be forgiven.
If you do not forgive you can not be forgiven.
EXPLANATORY NOTES
I.
THE WITHERED FIG TREEHOW DID IT HAPPEN?
Here begins the record of Tuesday, which extends (if we include with the day the evening, according to our way of reckoning) to the end of chap. 13. The other records of the day are Luke, chaps. 20, 21, and Matthew, Matthew 21:20-25; Matthew 21:46. This was the last day of his public ministry. Of no other day have we so full a record, and none that we know of was more significant in his personal history. Now came the great decisive conflict, in which his enemies were openly worsted, one after another, and driven to the desperation of hatred.But first, on the way to the city, they observed the blighted tree. Dried up from the roots. It was no mere injury or weakening, no withering of the foliage; the tree was destroyed and already ruined.And Peter, calling to remembrance. Peculiar to Mark, and doubtless a personal reminiscence of Peter.Yet here, as elsewhere, he uttered the general thought. *Which thou cursedst.*i.e. which thou didst devote to evil. Beware of associating with the word in the least degree the idea of profanity. The ordinary name for this act, the cursing of the fig tree, is an unfortunate one. To modern ears it suggests strong language, even profane language, and improper feeling; whereas the language was moderate and feeling was right. Blighting, or destruction, is far better.
II.
BY FAITH IN GODYOU COULD DO EVEN GREATER.
Mark 11:22. Have faith in God. Literally, faith of God, God being conceived of as the object of faith. A very unexpected turn of discourse, the purpose of his act upon the tree being entirely ignored. Why did he not explain the symbolic meaning of the act? And why did he content himself with giving an object-lesson in faith? It was on the principle of Joh 16:12: I have yet many things to say unto you, but ye cannot bear them now. He preferred to leave the sad symbolic meaning to be perceived at a later time, when they could better understand it. Before the day was over they might begin to understand it for themselves by observing how Jerusalem treated their Master. If not so, his discourse at evening might begin to open their eyes. For that discourse this act was a kind of text, It did not now need unfolding; it would be opened soon enough. But of a lesson in faith they were in need; and so, instead of telling them why this had been done, he told them how works of faith still greater might be performed.
Mark 11:23. Whosoever shall say unto this mountain, Be thou removed, etc. A similar saying had been given the disciples after their failure to heal the lunatic child (Matthew 17:20). Such language cannot possibly have been understood by them or meant by him in any sense but that of hyperbole. (See an allusion to this saying in 1 Corinthians 13:2). The thought is that works as impossible to human strength as the moving of the Mount of Olives to the sea shall be possible to faith and shall actually be wrought. With God all things are possible. For an illustration of Jesus bringing divine possibilities near to human faith, see his words to Martha (John 11:23-27).Undoubting confidence is the secret of such power; but confidence in what? The belief that those things which he saith shall come to pass must have some foundation; what is the true foundation? Plainly, the confidence that is here encouraged is the confidence that the proposed act is accordant with the will of God, and that the will of God can and will be done. Such confidence, if it is to be of any value, cannot be blind, It must have its rational and spiritual supports. No man can expect, under this promise, that a mountain will be removed until he is convinced by good reasons that God wishes it to be removed. If he is sure of that, and sure that what God wishes can and will be done, he will believe that the mountain is to be removed. The promise is made to undoubting confidence; but if there is room for question whether the confidence is not irrational, how can it continue undoubting? So this promise gives no encouragement to random, enthusiastic prayers or to selfish petitions. Prevailing prayer is reasonable.
Mark 11:24. Thereforei.e. because faith is so mightyI say unto youa sign of special emphasisWhat things soever ye desire when ye pray. This is given correctly by the revisers: all things whatsoever ye pray and ask for. Desire is a mistranslation for ask.Believe that ye received (them), and they shall be to you. So literally. The verb received is in the aorist. The best commentary on this saying is found in Romans 8:26-27, where the acceptable petitions which are destined to be granted are said to have been given to the suppliant by the Holy Spirit, and by him made so strong in the soul as to be unutterable groanings of desire. Thus our Lord says, Believe that you received these things from the Spirit of God as the materials of prayer; believe that these longings were awakened in you from above; and your requests shall be granted. But this faith, again, cannot be blind, if it is to inherit such a promise. It must have its reasonsso good that the whole man shall be satisfied with them. The reading of the will of God must be rational, as well as the pleading of it. The promise is, in meaning, When you have reason to believe, and do believe that your prayer came to your heart from the Spirit of God, you may be sure that an answer to your prayer will also come from God. Compare the profound yet simple testimony concerning prayer in 1 John 5:14-15. There, as here, the crucial point is the knowing that we are asking according to his will. But thanks be to God that there is a Spirit who maketh intercession for the saints according to the will of God, working in them that which is well-pleasing in his sight !
III.
BUT NOT IF YOU DO NOT FORGIVE.
Mark 11:25-26. Forgive, if ye have aught against any: that your father also which is in heaven may forgive you. This saying is very similar to Matthew 6:14-15; Matthew 18:35. Mark 11:26 is properly omitted by the revisers as having been added here by free quotation from Matthew 6:15. The solemn words concerning forgiveness were added, perhaps, partly to prevent misunderstanding of his act upon the fig tree and false inferences from it. Prayer is a tremendous power, but it cannot be used for the gratification of personal resentments. So far from that, the cherishing of such resentments is fatal to prayer itself, being fatal to that full acceptance with God upon which, as a basis, prevailing prayer proceeds. An unforgiving prayer against an enemy would be null and fruitless by its own nature according to this law. Still further, the unforgiving spirit would vitiate all prayer, In this searching law, expressed in Mark 11:26, there is nothing retaliatory or narrow on the part of God. The reason for the law lies in the nature of things. The unforgiving spirit is not the penitent and humble spirit to which forgiveness is promised. Rather is it the hard and self-asserting temper to which the remission of sins cannot be granted. To harbor resentment while pleading for pardon is to cherish the guile of Psa 32:2. This law, limiting the availability of prayer, makes power contingent upon love: the true Christian relation.For other illustrations of what things are contingent upon love, study the First Epistle of John. Do not shrink from the Epistle, either. No part of Scripture is more searching or more fundamental. (W. N. Clarke).
FACT QUESTIONS 11:20-26
What is especially significant about the day on which this incident Occurred?
In what sense are we to understand the use of the word cursed as in Mark 11:21? What would be a better word? Why?
Why didn-’t Jesus explain the symbolic meaning of destroying the fig tree? Cf. John 16:12.
Show the similarity of Mar 11:23 and Matthew 17:20.
What is the essential thought in Mark 11:23?
What is the true foundation for removing a mountain to the sea?
Show how Romans 8:26-27 and 1 John 5:14-15 illustrate the meaning of Mar 11:24.
Why were the words on forgiveness added to those on faith?
What was said about Psalms 32:2 and the first letter of John?
Mark 11:27-33
**2. JESUS-’ AUTHORITY CHALLENGED. 11:27-33.
TEXT 11:27-33**
And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders; and they said unto him, By what authority doest thou these things? or who gave thee this authority to do these things? And Jesus said unto them, I will ask of you one question, and 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. And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? But should we say, From menthey feared the people: for all verily held John to be a prophet. And they answered Jesus and say, We know not. And Jesus saith unto them Neither tell I you by what authority I do these things.
THOUGHT QUESTIONS 11:27-33
How many times had Jesus been to Jerusalem since He was found in its precincts by His mother?
Why were Jesus and His apostles in the temple?
Who did these three groups represent?
What things were of particular interest to those asking the question?
Why did Jesus ask the question about John the Baptist?
Did these men know the correct answer to Jesus-’ question?
Why fear the multitude?
Why did Jesus refuse to answer the question of His authority?or did He refuse? Discuss.
COMMENT
TIME.A.D. 30Tuesday, 4th April, 12th of Nisan, the third day before the great Jewish Passover. PLACES.In the temple courts.
PARALLEL ACCOUNTS.Matthew 21:23-27; Luke 20:1-8.
OUTLINE.1. The place and people of the question, Mark 11:27. 2. The question, Mark 11:28. 3. The answer, Mark 11:29-33.
ANALYSIS
I.
THE PLACE AND PEOPLE OF THE QUESTION, Mark 11:27.
In the temple in Jerusalem.
Representatives of the Sanhedrin: chief priests, scribes and elders.
II.
THE QUESTION, Mark 11:28.
By what power do you do what you do?
Who gave you permission to do what you do?
III.
THE ANSWER, Mark 11:29-33.
You answer my question and I will answer yours.
Was John the Baptist a prophet or a pretender?
This forced an admission they were unwilling to voice.
They lied and said, we do not know.
Jesus kept His word.
EXPLANATORY NOTES
I.
THE PLACE AND PEOPLE OF THE QUESTION.
And they come again to Jerusalem: and as he was walking in the temple, etc. This was, no doubt, on the Tuesday.
As He was walking in the temple, very probably employed in works of mercy, according as St. Matthew says, The lame and the blind came to him in the temple, and he healed them. St. Luke also adds, As he preached the gospel. There come to him the chief priests, etc. This was the one public intimation which He received from these very dignified persons that His pretensions were known to them. Hitherto they had simply ignored Him as a body, though individual priests or rulers may have remonstrated with Him.
II.
THE QUESTION.
Mark 11:28. By what authority doest thou these things? What is meant by these things? If it was the healing of the lame and the blind, such power of doing good, especially in the very temple of God, must have come from the Author of all good; and they ought to have been the very first to confess it. If they alluded to His preaching and teaching, there seems to have been among the Jews a very great liberty for preachingthe rulers of the synagogues frequently sending to strangers to ask them if they had any word of exhortation. But if, as no doubt was the case, it was because He had interfered in the management of the temple, then, as rulers of the temple, they had a perfect right to ask the question, only they must come with clean hands, which they were not doing, as their hands were defiled with the ill-gotten gains of sacrilege. They must also ask the question in sincerity, which they were not doing: for they had prejudged Him, and were watching for their opportunity to destroy Him.
III.
THE ANSWER.
But the question arises, seeing that they were the religious rulers and leaders of the Jewish nation,how was it that they were so late in inquiring personally into His claims? They had sent a deputation to the Baptist on the banks of the Jordan to inquire who he was: how was it, then, that they allowed the Lord to teach and preach and perform miracles in the most open way, all over the Holy Land, for three years, and did not solemnly, and as the God-appointed leaders of Israel, require publicly and personally of Him to give account of Himself? It was surely their duty to do so. It was clearly the most cowardly dereliction of their highest functions, as judges in matters of religion, to ignore such claims. They knew well all that He had done. They knew well the resurrection of Lazarus, which had taken place but a very short time before. They had had their solemn conclave, and an animated discussion about it (John 11:47); but all conducted with the determination of condemning Him, no matter what the signs of His Messiahship. Such was the spirit in which they approached the Lordinsincere, hypocritical, crafty, bloodthirsty. And the Lord met themmet not their words only, but the secret machinations of their hearts, and at once and effectually silenced them, not only by a simple question, but by one which, above all men, He had a right to ask. They had sent to John to ask who he was, and John had told them that he was but a forerunnera voice to call men’s minds to the One Who should come after. They must have known, their emissaries must have told them, that the One Whom John pointed to was Jesus; and the Lord fulfilled in His own person all that John had foretold: for He had filled the Holy Land, and the neighbouring territories, even Jerusalem itself, with the fame of His mighty deeds. John baptized, but it was not into the belief of himself, but of One that should come after him. What was the significance of John’s baptismHis baptism, of course, including his whole missionwas it earthly or heavenly?
Mark 11:30. The baptism of John, was it from heaven, or of men? And, apparently, they were confounded by the question; and, after pausing for an answer, He, no doubt, looked them in the face, and said, Answer me.
Mark 11:31. And they reasoned with themselves, saying, If we shall say, etc. Why then did ye not believe him? Of course, here means, Why did ye not believe him when he testified of Me? John’s mission and baptism had no meaning, except as preparing for Another’S. He founded no Church, no institution, no sect. He was a herald, and, so far as office was concerned, nothing more; and yet he had so stirred the religious heart of the whole people that they were persuaded that he was a prophet indeed. And the chief priests and scribes dare not shipwreck their whole influence with the people by denying this. And so they were in a dilemma. The Lord in His wisdom conducted them, with their eyes wide open, into the snare. And they were forced to say, We cannot tell. We, the judges of the faith and worship of Israel, cannot tell whether the greatest teacher who has appeared amongst us for many centuries is from God or not.
To have to make such a confession was to seal their own condemnation as the leaders of the people of God. And so the Lord answered them: Neither do I tell you by what authority I do these things. If they had possessed the smallest residue of the spirit of their great and holy predecessors, Phinehas, Abiathar, Zadok, Jehoiada, Joshua, the Lord would not have answered them thus. (M P. Sadler)
FACT QUESTIONS 11:27-33
What was Jesus doing in the temple besides walking?
To what three areas could these things of Mar 11:28 be applied?
Show proof that the spirit of these who asked the question was insincere, hypocritical, crafty and bloodthirsty.
Indicate the very valid right Jesus had to ask the question He did.
What was the mission of John?
Show how their answer sealed their influence as leaders of the people.