Introductory remarks:
Chapter eleven covers three days of His passion week. Christ enters Jerusalem on Saturday, which has been labeled His Triumphal Entry. This is the last week of His public ministry before He goes to the cross. Each of the Gospels presents a different aspect of this week. This chapter may be outlined as follows: vv. 1-11 the Triumphal Entry into Jerusalem; vv. 12-14 the cursing of the fig tree; vv. 15-25 the cleansing of the temple; vv. 27-33 the authority of Jesus questioned.
The Triumphal Entry into Jerusalem
(Matt. 21:1-11; Luke 19:28-40; John 12:12-19)
Verse 1, "And when they came nigh to Jerusalem, unto Bethpage and Bethany, at the mount of Olives, he sendeth forth two of his disciples."
LGT "And when they drew near to Jerusalem unto Bethpage and Bethany, towards the Mount of Olives, He sent two of His disciples,"
Matthew and Mark only mention Bethpage. "It is first stated generally that they approach Jerusalem, then Bethpage and Bethany are named to define more exactly the whereabouts. Both villages named: partly because close together, while Bethpage was the larger and better known place as an indication of locality, Bethany was the place where the colt was to be got" (The Expositor's Greek N.T.).
Verse 2, "And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him."
LGT "And says to them, Go into the village, the one opposite you, and immediately entering into it you will find a colt tied, upon which no one yet a man has sat: loose it and lead [it]."
Whether Jesus had pre-arranged the fetching of the colt, or that it was a miracle of His omniscience is of little notice; the important thing is that it is a fulfillment of prophecy, and it demonstrates Christ's authority. Jesus is the fulfillment of all the O.T. sacrifices, and as such He was to ride in on an unused colt (Numb. 19:2 1 Sam. 6:7) for sacred use.
Verse 3, "And if any man say unto you, why do ye this? Say ye that the Lord hath need of him; and straightway he will send him hither."
LGT "And if anyone to you say, Why do you this? Say, The Lord has need of it, and straightway He will return him (the colt) again."
Jesus instructs His disciples to borrow the colt, and give the owner full assurance that it will be straightway returned (notice the Greek translation). This whole episode describes the lowly state of Christ's material wealth. His authority is also fully demonstrated here.
Verse 4, "And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him,"
LGT "And they departed, and found a colt tied to a door without, by the cross way, and they loose it."
"A carefully drawn picture. The colt was outside the house in the street, but fastened to the door. The better class of houses were built about an open court, from which a passage way under the house led to the street outside. It was at this outside opening to the street that the colt was tied" (Gould).
Verse 5, "And certain of them that stood there said unto them, What do ye, loosing the colt?"
LGT "And some of those standing there said to them, What are you doing loosing the colt?"
Peter, having a great influence on Mark's account, gives these details the other synoptic's leave off. The owners of the colt ask the natural question, What are you doing, loosing the colt?
Verse 6, "And they said unto them even as Jesus had commanded: and they let them go."
LGT "And they said to them just as Jesus said, and they allowed them."
Peter was probably one of the disciples that went and fetched the colt, that is why the details. They followed Jesus' instructions (vs. 3), and said that Jesus had need of it, and that He would return it; and they allowed them to take the colt. The owners agree as Jesus had predicted; maybe they were friends of His.
Verse 7, "And they brought the colt to Jesus, and cast their garments on him; and he sat upon him."
LGT "And they brought the colt to Jesus and they cast upon it their garments, and He sat upon it."
The disciples laid their garments on the colt as a saddle to make His ride more comfortable. "In riding an unbroken colt Jesus displayed His authority over all creation" (Pentecost).
Verse 8, "And many spread their garments in the way: and others cut down branches off trees, and strewed them in the way."
LGT "And many strewed their garments into the way, and others were cutting branches down from the trees."
The significance of this verse is that some were spreading garments and others Palm branches in the way of the One whom they imagined was going to set up His Kingdom and conquer Rome and make the Jews supreme.
Verse 9, "And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord."
LGT "And those going before and those that followed cried, Hosanna, blessed [be] the One who comes in the name of the Lord."
"They were but broken utterances, partly based upon Psalm 118, partly taken from it - the Hosanna, or Save now, and the Blessed be He that cometh in the name of the Lord, forming part of the responses by the people with which this Psalm was chanted on certain of the most solemn festivals. Most truly did they thus interpret and apply the Psalm, old and new Davidic praise mingling in their acclamations. At the same time it must be remembered that, according to Jewish tradition, Psalm 118, vv. 25-28, was also chanted antiphonally [responsively] by the people of Jerusalem, as they welcome the festive pilgrims on their arrival, the latter always responding in the second clause of each verse, till the last verse of the Psalm was reached which was sung by both parties in unison, Psalm 103:17 being added by way of conclusion" (Edersheim).
Verse 10, "Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest."
LGT "Blessed [be] the coming kingdom of our father David: Hosanna in the highest!"
The Lord's arrival into Jerusalem was only a big deal to the Jews; I am sure it did not compare to the spectacle of a Caesar of Rome when he returned from battle with all the booty and prisoners. To the Jews, they were expecting their Messiah to lead a great insurrection against Rome.
Verse 11, "And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve."
LGT "And Jesus entered into Jerusalem, into the temple, and having looked around on all things, already being the late hour, He went out to Bethany with the Twelve."
It was now evening, and Jesus took one look of inspection around the temple, and then went out to Bethany with the Twelve. "There are two things here that are important to see. It was obviously the Sabbath day and the moneychangers and the oxen were not there. On this first day He came in as the Priest, and He was the sacrifice. He came in as the Great High Priest to offer the sacrifice that is acceptable to God for your sins and for my sins" (McGee).
The Cursing of the Fig Tree
(Matt. 21:18-19)
Verse 12, "And on the morrow, when they were come from Bethany, he was hungry:"
LGT "And on the morrow, they having gone out from Bethany, He hungered."
This was Monday morning; the Triumphal entry happened Sunday morning, the first day of the week. Christ spent the night, probably contemplating the future, without taking food, and now He was hungry.
Verse 13, 'And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet."
LGT "And seeing a fig tree from afar off having leaves, He went, if perhaps He will find any thing on it, and having come to it, He found nothing except leaves: for [it] was not the season of figs."
"The early figs in Palestine do not get ripe before May or June, the later crop in August. It was not the season of figs, Mark notes. But this precocious tree in a sheltered spot had put out leaves as a sign of fruit. It had promise without performance" (Robertson).
Mark alone adds that it was not the season for figs; but as the fig tree bears fruit before the leaves, it was logical that the Lord would expect to find fruit.
Verse 14, "And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it."
LGT "And answering He said to it, No more, for ever, let any one [lit. No one] eat fruit of thee. And His disciples were listening."
The disciples stood in amazement at the actions of the Lord, for as they thought, it wasn't the poor fig trees fault that it bore early leaves; however, the Lord does not offer any explanation at this time; but keep in mind, the Lord never does anything without good reason.
The Cleansing of the Temple
(Matt. 21:12-17; Luke 19:45-48; John 2:13-22)
Verse 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 moneychangers, and the seats of them that sold doves."
LGT "And they come to Jerusalem. And having entered into the temple, He began to cast out the ones selling and buying in the temple, and the tables of the moneychangers, and the seats of the ones selling the doves, He overthrew,"
Christ drove out those who had made the House of God a den of thieves; He overthrew their tables in great disgust at the thought of these religious leaders making a profit on God's house. They were selling and buying animals for the sacrifice of the temple; they were in the outer court, or the court of the Gentiles; they were exchanging the coin of the realm for the temple coins at an exchange rate, making a very lucrative profit.
McGee wrote:
"Here He cleanses the temple. John tells us that He cleansed it at the beginning of His ministry and now he cleanses it at the end of His ministry. This took place on the second day, and this was not the Sabbath day; it was Sunday. The moneychangers were now in the temple. They had a seat on the stock market and were there so strangers came from other countries they could exchange coins. The strangers couldn't use their foreign coins but needed legal coin of the temple. When these moneychangers would make the exchange, they, of course, charged the people a certain percentage. It served a good purpose in a way, but the trouble of it was that it was that our Lord said it had become a den of thieves. It had become a religious racket."
Verse 16, "And would not suffer that any man should carry any vessel through the temple."
LGT "And suffered not that anyone should carry a vessel through the temple."
Jesus stood guard and would not allow anyone to carry merchandise, or anything connected with the sale of merchandise, through the temple area. "The temple authorities had prohibited using the outer court of the temple through the Precinct as a sort of short cut or by-path from the city to the Mount of Olives. But the rule was neglected and all sorts of irreverent conduct was going on that stirred the spirit of Jesus" (Robertson).
Verse 17, "And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? But ye have made it a den of thieves."
LGT "And He taught, saying to them, Has it not been written, My house shall be called a house of prayer by all nations; but you all have made it a den of robbers."
Jesus taught them the reason that He was standing there safeguarding the court. These merchandisers were making a mockery of the House of Prayer. This reminds me of the so-called televangelists that use the T.V. time, which is paid to preach the Gospel, they use for time to beg for money.
The word 'thieves' is more correctly 'robbers' as Vincent points out; "The robber, conducting his operations on a large and systematic scale, and with the aid of bands, is thus to be distinguished from the kleptes, or thief who purloins [steals] or pilfers whatever comes to hand. A den would be appropriate to a band of robbers, not to thieves. Thus the traveler to Jericho, in Christ's parable (Luke 10:30), fell among robbers, not thieves."
Verse 18, "And the scribes and chief priests heard it, and sought how they might destroy him; for they feared him, because all the people was astonished at his doctrine."
LGT "And the chief priests and the scribes heard [it], and they sought how they shall destroy Him: for they feared Him, for all the people were astonished at His teaching."
The scribes (Pharisees) and chief priests (Sadducees) were continually seeking ways to destroy Christ, because the people were listening to Him; and not only listening to Him, they were believing Him, and this caused great consternation [fear] among these religious leaders; they were fearful they were loosing their grip on the people. Doesn't this remind you of how the Roman Catholic Church has a religious grip on their parishioners? All the concern of religion is money and power; if they loose their power, they loose their money.
Verse 19, "And even was come, he went out of the city."
LGT "And whenever evening came on, He went forth out of the city."
Jesus now leaves the temple and Jerusalem.
The Lesson from the Withered Fig Tree
(Matt. 21:20-22)
Verse 20, "And in the morning, as they passed by, they saw the fig tree dried up from the roots."
LGT "And passing by in the morning, they saw the fig tree dried up from [the] roots."
In the morning, passing by, Peter discovers the fig tree Christ had cursed the day before, completely withered and dry from the roots up.
Verse 21, "And Peter calling to remembrance saith unto him, Master, behold the fig tree which thou cursedst is withered away."
LGT "And Peter, having remembered, says to Him, Rabbi, behold the fig tree which You cursed is dried up."
Peter was surprised that the fig tree had dried up so soon; in the morning light Peter took notice of it, for it might have been dried up the evening before, it just wasn't noticed by them; this gives Christ the occasion now to proceed with His following discourse.
Verse 22, "And Jesus answering saith unto them, Have faith in God."
LGT "And Jesus answering says to them, Have faith in God."
This is the lesson Christ wanted to get over to His disciples, Have faith in God. This section in Mark coupled together with Matthew 20:20-22 gives the details of this lesson of faith in God.
Pentecost writes;
"The lesson from Christ that Israel would be brought under judgment called for the response of faith. The judgment on Israel seemed to signify the termination of God's program for that people. But the covenant given to Abraham was unconditional and eternal; and so Peter could not understand how the nation to whom the covenant was given could be brought under such a judgment. But Christ encouraged Peter to trust God - to have faith in God for the fulfillment of the promises even though the nation had been brought under judgment. In view of the judgment that had been announced, it took faith to believe that there was a future for Israel and that God would fulfill the covenant."
Verse 23, "For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith."
LGT "Verily I say to you, That whoever shall say to this mountain, Be thou taken away and be cast into the sea, and shall not doubt in his heart, but shall believe that what he says takes place, it shall be to him."
This verse has been misunderstood and misused probably more than any other verse in Mark, as it relates to the prayer of faith; Christ uses this example, like the camel passing through the eye of the physicians needle, as an object lesson to demonstrate that nothing is impossible with God. Christ is assuring His disciples that whatever they pray for in the divine will and program; nothing will be impossible for them.
Verse 24, "Therefore I say unto you, what things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them."
LGT "For this reason I say to you, All things whatsoever ye pray and ask, ye believe receive, and [they] shall be to you."
Jesus was speaking to His disciples as He was preparing them for their mission to preach the Gospel of the kingdom to the Jews. This is not to be applied to us today in asking favors from God; however it is well to speak about anything with the Father, but I would make this advice, anything you may ask for, make sure it is His will and not your selfish whim.
Verse 25, "And when ye stand praying, forgive, if ye have aught against any: that your Father also which is in heaven may forgive you your trespasses."
LGT "And when you may stand praying, forgive if anything you have against anyone, that also your Father, who [is] in the heavens, may forgive you your offenses."
What a great lesson, not only for His disciples, but for us today; if we refuse to forgive our brothers and sisters, how can we expect to be able to appreciate the forgiveness that has already been appropriated for us by Christ on the cross. Remember the two commands for the church today, in this age of grace, is to love God, and love the brotherhood.
Verse 26, "But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses."
LGT (This verse is missing in the best manuscripts, so I feel it best not to comment)
The Authority of Jesus questioned
(Matt. 21:23-27; Luke 20:1-8)
Verse 27, "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."
LGT "And they come again into Jerusalem. And in the temple, as He is waiting, the chief priests, and the scribes, and the elders come to Him."
They return to Jerusalem the next morning to find a party of chief priest, and scribes, and elders waiting there for them; notice the article before each group, particularizing them as members of the Sanhedrim council.
Verse 28, "And say unto him, By what authority doest thou these things? And who gave thee this authority to do these things?"
LGT "And they say to Him, By what authority do You do these things? Or who gave You this authority, that You should do these things?"
These religious leaders ask Christ by what authority, and by what right did He have to overturn the tables and chase the moneychangers from the temple court. The question from these religious zealots was a legitimate one; however, they were the illegitimate ones. "They are still on His trail, you see, these bloodhounds of hate. They are resisting Him at every turn. They challenged His authority. They were the religious rulers; they were the official representatives of religion in their day, and they had delegated no authority to Him. So they want to know where He got His authority" (McGee).
Verse 29, "And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things."
LGT "And Jesus said to them, I will ask you one word [question], and answer Me, and I will tell you by what authority I do these things:"
Concerning this questioning of Christ's authority Edersheim wrote:
"From the formal manner in which the chief priests, the scribes, and the elders are introduced, and from the circumstance that they so met Christ immediately on His entry into the Temple, we can scarcely doubt that a meeting, although informal, of the authorities had been held to concert measures against the growing danger. Yet, even so, cowardice as well as cunning marked their procedure. They dared not directly oppose Him, but endeavored, by attacking Him on the one point where He seemed to lay Himself open to it, to arrogate to themselves the appearance of strict legality, and so turn popular feeling against Him.
For, there was no principle more firmly established by universal consent than that authoritative teaching required previous authorization. Indeed, this logically followed from the principle of Rabbinism. All teaching must be authoritative, since it was traditional - approved by authority, and handed down from teacher to disciple. The highest honor of a scholar was, that he liked a well-plastered cistern, from which not a drop had leaked of what had been poured into it. The ultimate appeal in cases of discussion was always to some great authority, whether an individual Teacher or a Decree by the Sanhedrin. In this manner had the great Hillel first vindicated his claim to be the Teacher of his time and to decide the disputes then pending. And, to decide differently from authority, was either the mark of ignorant assumption or the outcome of daring rebellion, in either case to be visited with the ban."
Verse 30, "The baptism of John, was it from heaven, or of men? Answer me."
LGT "The baptism of John, from heaven was it, or from men? Answer Me."
They all knew that John the Baptist baptized Jesus; now they must answer whether or not John was a genuine prophet or not; if yes, than Christ is legitimate; if no, He is illegitimate, by their own standard. "This sharp demand for a reply is only in Mark. Jesus has a right to take this turn because of John's direct relation to himself. It was not a dodge, but a home thrust that cleared the air and defined their attitude both to John and Jesus. They rejected John as they now reject Jesus" (Robertson).
Verses 31, 32, "And they reasoned with themselves, saying, If we shall say, from heaven, he will say, why then did ye not believe him? But if we shall say, Of men; they feared the people: for all men counted John that he was a prophet indeed."
LGT "And they reasoned with themselves, saying, If we should say, from heaven, He will say, Why then did you not believe him? But if we should say, from men, - they feared the crowd: for all held that John was indeed a prophet."
In their hearts they rejected both John and Jesus, but they were more concerned with the populace whom they held religious sway over; they had to figure out how they were to win back the people from following this Christ, to once again following them.
Verse 33, "And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things."
LGT "And answering they say to Jesus, We do not know. And Jesus says to them, Neither [do] I tell you by what authority I do these things."
These religious leaders were trapped; it may be argued that Jesus ask them this question because He could not answer their question; however, this is simply not the case; Christ asked them this question, knowing full well they would not answer, because they knew they were trapped. Christ will be killed by them, but not until it is God's time, and that time is drawing close fast. This chapter ends with Christ shutting the religious rulers up, and opens the next chapter explaining His ministry by a parable.
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