Mark 11 commentary

Christ's coming into Jerusalem thus remarkably, shows that he was not afraid of the power and malice of his enemies. This would encourage his disciples who were full of fear. Also, that he was not disquieted at the thoughts of his approaching sufferings. But all marked his humiliation; and these matters teach us not to mind high things, but to condescend to those of low estate. How ill it becomes Christians to take state, when Christ was so far from claiming it! They welcomed his person; Blessed is he that cometh, the “He that should come,” so often promised, so long expected; he comes in the name of the Lord. Let him have our best affections; he is a blessed Saviour, and brings blessings to us, and blessed be He that sent him. Praises be to our God, who is in the highest heavens, over all, God blessed for ever.

Christ looked to find some fruit, for the time of gathering figs, though it was near, was not yet come; but he found none. He made this fig-tree an example, not to the trees, but to the men of that generation. It was a figure of the doom upon the Jewish church, to which he came seeking fruit, but found none. Christ went to the temple, and began to reform the abuses in its courts, to show that when the Redeemer came to Zion, it was to turn away ungodliness from Jacob. The scribes and the chief priests sought, not how they might make their peace with him, but how they might destroy him. A desperate attempt, which they could not but fear was fighting against God.

The disciples could not think why that fig-tree should so soon wither away; but all wither who reject Christ; it represented the state of the Jewish church. We should rest in no religion that does not make us fruitful in good works. Christ taught them from hence to pray in faith. It may be applied to that mighty faith with which all true Christians are endued, and which does wonders in spiritual things. It justifies us, and so removes mountains of guilt, never to rise up in judgment against us. It purifies the heart, and so removes mountains of corruption, and makes them plain before the grace of God. One great errand to the throne of grace is to pray for the pardon of our sins; and care about this ought to be our daily concern.

Our Saviour shows how near akin his doctrine and baptism were to those of John; they had the same design and tendency, to bring in the gospel kingdom. These elders did not deserve to be taught; for it was plain that they contended not for truth, but victory: nor did he need to tell them; for the works he did, told them plainly he had authority from God; since no man could do the miracles which he did, unless God were with him.

There is a difference between Matthew and Mark in their narrative of the withering of the fig tree; for Matthew says that it was on the day after that Christ made a public appearance as King, while Mark appears to throw it back to the following day. “Que le jour ensuyvant les disciples prindrent garde à ce qui estoit advenu à l’arbre;”— “that, on the following day, the disciples took notice of what had happened the tree.” But the solution is easy; for they agree in this respect, that Christ, on the day after that he made his solemn entrance into the city, cursed the tree; only Mark states what Matthew had omitted, that the occurrence was observed by the disciples on the following day., So then, though Mark has stated more distinctly the order of time, he makes no contradiction.

He appears to differ more openly both from Matthew and from Luke in the narrative of chastising the traders; “En l’histoire des marchans chassez hors du temple;” — “in the narrative of the merchants driven out of the temple.” for while both of them declare that Christ, as soon as he entered into the city and temple, drove out those who sold and bought, Mark simply says that he looked around on all things, but has thrown back the driving of them out till another day. “Et puis il remet à l’autre jour ensuyvant ceste reformation du temple;” — “and then he throws back to the other following day that reformation of the temple.” But I reconcile them in this way, that Mark, not having spoken about the purifying of the temple, afterwards inserts it, though not in its proper place. He relates that, on the first day, Christ came into the temple, and there looked round on all things. “Et là regarda tout autour ce qui s’y faisoit;” — “and there looked all around at what was done in it.” Now why did he look so earnestly, except for the purpose of correcting something that was wrong? For, having been formerly accustomed to pay frequent visits to the temple, it was not the novelty of the sight that affected him. Now as Mark ought immediately to have added, that those who sold and bought in the temple were driven out of it, he says that Christ went out of the city; but, having omitted what was worthy of being related, he inserts it afterwards.

But perhaps some will be more inclined to believe that, in this narrative also, Mark observed the order of time, which the other two Evangelists had disregarded; for though they appear to indicate an uninterrupted succession of events, yet as they do not name a particular day, there would be no impropriety in dividing what we find to be connected in their writings. For my own part, however, I prefer the conjecture which I stated first; for it is probable that this demonstration of his power was made by Christ in presence of a large multitude. But any one who will consider how little care the Evangelists bestowed on pointing out dates will not stumble at this diversity in the narrative.

CHAPTER 11

Mr 11:1-11. Christ's Triumphal Entry into Jerusalem, on the First Day of the Week. ( = Mt 21:1-9; Lu 19:29-40; Joh 12:12, 19).

See on Lu 19:29-40.

Mr 11:11-26. The Barren Fig Tree Cursed with Lessons from It--Second Cleansing of the Temple, on the Second and Third Days of the Week. ( =

Mt 21:12-22; Lu 19:45-48).

11. And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon--surveyed.

all things, and now the eventide was come, he went out into Bethany with the twelve--Thus briefly does our Evangelist dispose of this His first day in Jerusalem, after the triumphal entry. Nor do the Third and Fourth Gospels give us more light. But from Matthew (Mt 21:10, 11, 14-16) we learn some additional and precious particulars, for which see on Lu 19:45-48. It was not now safe for the Lord to sleep in the city, nor, from the day of His Triumphal Entry, did He pass one night in it, save the last fatal one.

The Barren Fig Tree Cursed (Mr 11:12-14).

12. And on the morrow--The Triumphal Entry being on the first day of the week, this following day was Monday.

when they were come from Bethany--"in the morning" (Mt 21:18).

he was hungry--How was that? Had he stolen forth from that dear roof at Bethany to the "mountain to pray, and continued all night in prayer to God?" (Lu 6:12); or, "in the morning," as on a former occasion, "risen up a great while before day, and departed into a solitary place, and there prayed" (Mr 1:35); not breaking His fast thereafter, but bending His steps straight for the city, that He might "work the works of Him that sent Him while it was day?" (Joh 9:4). We know not, though one lingers upon and loves to trace out the every movement of that life of wonders. One thing, however we are sure of--it was real bodily hunger which He now sought to allay by the fruit of this fig tree, "if haply He might find any thing thereon"; not a mere scene for the purpose of teaching a lesson, as some early heretics maintained, and some still seem virtually to hold.

13. And seeing a fig tree--(In Mt 21:19, it is "one fig tree," but the sense is the same as here, "a certain fig tree," as in Mt 8:19, &c.). Bethphage, which adjoined Bethany, derives its name from its being a fig region--"House of figs."

afar off having leaves--and therefore promising fruit, which in the case of figs come before the 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--What the precise import of this explanation is, interpreters are not agreed. Perhaps all that is meant is, that as the proper fig season had not arrived, no fruit would have been expected even of this tree but for the leaves which it had, which were in this case prematurely and unnaturally developed.

14. And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever--That word did not make the tree barren, but sealed it up in its own barrenness. See on Mt 13:13-15.

And his disciples heard it--and marked the saying. This is introduced as a connecting link, to explain what was afterwards to be said on the subject, as the narrative has to proceed to the other transactions of this day.

Second Cleansing of the Temple (Mr 11:15-18).

For the exposition of this portion, see on Lu 19:45-48.

Lessons from the Cursing of the Fig Tree (Mr 11:20-26).

20. And in the morning--of Tuesday, the third day of the week: He had slept, as during all this week, at Bethany.

as they passed by--going into Jerusalem again.

they saw the fig tree dried up from the roots--no partial blight, leaving life in the root; but it was now dead, root and branch. In Mt 21:19 it is said it withered away as soon as it was cursed. But the full blight had not appeared probably at once; and in the dusk perhaps, as they returned to Bethany, they had not observed it. The precision with which Mark distinguishes the days is not observed by Matthew, intent only on holding up the truths which the incident was designed to teach. In Matthew the whole is represented as taking place at once, just as the two stages of Jairus' daughter--dying and dead--are represented by him as one. The only difference is between a more summary and a more detailed narrative, each of which only confirms the other.

21. And Peter calling to remembrance saith unto him--satisfied that a miracle so very peculiar--a miracle, not of blessing, as all His other miracles, but of cursing--could not have been wrought but with some higher reference, and fully expecting to hear something weighty on the subject.

Master, behold, the fig tree which thou cursedst is withered away--so connecting the two things as to show that he traced the death of the tree entirely to the curse of his Lord. Matthew (Mt 21:20) gives this simply as a general exclamation of surprise by the disciples "how soon" the blight had taken effect.

22. And Jesus answering saith unto them, Have faith in God.

23. For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed ... he shall have whatsoever he saith--Here is the lesson now. From the nature of the case supposed--that they might wish a mountain removed and cast into the sea, a thing far removed from anything which they could be thought actually to desire--it is plain that not physical but moral obstacles to the progress of His kingdom were in the Redeemer's view, and that what He designed to teach was the great lesson, that no obstacle should be able to stand before a confiding faith in God.

24. Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them--This verse only generalizes the assurance of Mr 11:23; which seems to show that it was designed for the special encouragement of evangelistic and missionary efforts, while this is a directory for prevailing prayer in general.

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, &c.--This is repeated from the Sermon on the Mount (see on Mt 6:12); to remind them that if this was necessary to the acceptableness of all prayer, much more when great things were to be asked and confidently expected.

Mr 11:27-33. The Authority of Jesus Questioned--His Reply. ( = Mt 21:23-27; Lu 20:1-8).

See on Mt 21:23-27.

He sendeth - two of his disciples - This was done but a few days before the passover. See our Lord's entry into Jerusalem illustrated, on Matthew 21:1-17 (note).

Whereon never man sat - No animal was allowed to be employed in sacred uses, even among the heathen, that had previously been used for any domestic or agricultural purpose; and those which had never been yoked were considered as sacred. See several proofs of this in the note on Num 19:2 (note), and add this from Ovid: -

Bos tibi, Phoebus ait, solis occurret in arvis,

Nullum passa jugum curvique immunis aratri

Met. lib. iii. v. 10

The Delphic oracles this answer give: -

Behold among the fields a lonely cow,

Unworn with yokes, unbroken to the plough.

And straightway he will send him hither - From the text, I think it is exceedingly plain, that our Lord did not beg, but borrow, the colt; therefore the latter clause of this verse should be understood as the promise of returning him. Is not the proper translation the following? And if any one say to you, Why do ye this? Say, the Lord hath need of him, and will speedily send him back hither - και ευθεως αυτον αποστελλει ὡδε. Some eminent critics take the same view of the passage.

And they let them go - Having a full assurance that the beast should be safely and speedily restored.

In the name of the Lord - Omitted by BCDLU, some others, and several versions. Griesbach leaves it out.

Hosanna in the highest! - See on Mat 21:9 (note).

When he had looked round about upon all things - He examined every thing - to see if the matters pertaining to the Divine worship were properly conducted; to see that nothing was wanting - nothing superfluous.

And now the eventide was come - The time in which he usually left Jerusalem, to go to Bethany.

For the time of figs was not yet - Rather, For it was not the season of gathering figs yet. This I am fully persuaded is the true sense of this passage, ου γαρ ην καιρος συκων. For a proof that καιρος here signifies the time of gathering the figs, see the Lxx. in Psa 1:3. He bringeth forth his fruit, εν καιρω αυτου, in his season; i.e. in the time in which fruit should be ripe, and fit for gathering. See also Mar 12:2 : - And at the season, τῳ καιρῳ, the time of gathering the fruits of the vineyard. Mat 21:34 : - When the time of the fruit drew near; ὁ καιρος των καρπων, the time in which the fruits were to be gathered, for it was then that the Lord of the vineyard sent his servants to receive the fruits; i.e. so much of them as the holder of the vineyard was to pay to the owner by way of rent; for in those times rent was paid in kind.

To the above may be added, Job 5:26 : - Thou shalt come to thy grave in Full Age, like as a shock of corn cometh in his season; κατα καιρον, in the time in which it should be reaped.

When our Lord saw this fig tree by the way-side, apparently flourishing, he went to it to gather some of the figs: being on the way-side, it was not private, but public property; and any traveler had an equal right to its fruit. As it was not as yet the time for gathering in the fruits, and yet about the time when they were ready to be gathered, our Lord with propriety expected to find some. But as this happened about five days before that passover on which Christ suffered, and the passover that year fell on the beginning of April, it has been asked, "How could our Lord expect to find ripe figs in the end of March?" Answer, Because figs were ripe in Judea as early as the passover. Besides, the fig tree puts forth its fruit first, and afterwards its leaves. Indeed, this tree, in the climate which is proper for it, has fruit on it all the year round, as I have often seen. All the difficulty in the text may be easily removed by considering that the climate of Judea is widely different from that of Great Britain. The summer begins there in March, and the harvest at the passover, as all travelers into those countries testify; therefore, as our Lord met with this tree five days before the passover, it is evident, - 1st. That it was the time of ripe figs: and, 2ndly. That it was not the time of gathering them, because this did not begin till the passover, and the transaction here mentioned took place five days before.

For farther satisfaction on this point, let us suppose: -

I. That this tree was intended to point out the state of the Jewish people.

1. They made a profession of the true religion.

2. They considered themselves the peculiar people of God, and despised and reprobated all others.

3. They were only hypocrites, having nothing of religion but the profession - leaves, and no fruit.

II. That our Lord's conduct towards this tree is to be considered as emblematical of the treatment and final perdition which was to come upon this hypocritical and ungodly nation.

1. It was a proper time for them to have borne fruit: Jesus had been preaching the doctrine of repentance and salvation among them for more than three years; the choicest influences of Heaven had descended upon them; and every thing was done in this vineyard that ought to be done, in order to make it fruitful.

2. The time was now at hand in which God would require fruit, good fruit; and, if it did not produce such, the tree should be hewn down by the Roman axe.

Therefore,

1. The tree is properly the Jewish nation.

2. Christ's curse the sentence of destruction which had now gone out against it; and,

3. Its withering away, the final and total ruin of the Jewish state by the Romans.

His cursing the fig tree was not occasioned by any resentment at being disappointed at not finding fruit on it, but to point out unto his disciples the wrath which was coming upon a people who had now nearly filled up the measure of their iniquity.

A fruitless soul, that has had much cultivation bestowed on it, may expect to be dealt with as God did with this unrighteous nation. See on Mat 21:19 (note), etc.

And they come - Several MSS. and versions have παλιν, again. This was the next day after our Lord's triumphant entry into Jerusalem; for on the evening of that day he went to Bethany, and lodged there, Mar 11:11, and Mat 21:17, and returned the next morning to Jerusalem.

Should carry any vessel - Among the Jews the word כלי keli, vessel, had a vast latitude of meaning; it signified arms, Jer 21:4; Eze 9:1; clothes, Deu 22:5, and instruments of music, Psa 71:22. It is likely that the evangelist uses the Greek word σκευος in the same sense, and by it points out any of the things which were bought and sold in the temple.

And he taught - them - See on Mat 21:12 (note).

He went out of the city - To go to Bethany.

Have faith in God - Εχετε πιϚιν θεου is a mere Hebraism: have the faith of God, i.e. have strong faith, or the strongest faith, for thus the Hebrews expressed the superlative degree; so the mountains of God mean exceeding great mountains - the hail of God, exceeding great hail, etc.

When ye stand praying - This expression may mean no more than, When ye are disposed, or have a mind, to pray, i.e. whenever ye perform that duty. And it is thus used and explained in the Koran, Surat. v. ver. 7. See on Mat 21:20-22 (note). But the Pharisees loved to pray standing, that they might be seen of men.

At the end of this verse, the 7th and 8th verses of Matthew 7. Ask and ye shall receive, etc., are added by M, and sixteen other MSS. The 26th verse is wanting in BLS, seven others, some editions, the Coptic, one Itala, and Theophylact.

See on Mat 21:23-27 (note).

They feared the people - Or rather, We fear, etc. Instead of εφοβουντο, they feared; the Codex Bezae, seven others, later Syriac, Arabic, Coptic, Ethiopic, Armenian, Vulgate, and all the Itala, read φοβουμεν, or φοβουμεθα. The common reading appearing to me quite improper.

We fear the people. Εαν, if, before ειπωμεν, we shall say, is omitted by ABCEFGHLS, and more than fifty others. Bengel leaves it out of the text, and puts a note of interrogation after Εξ ανθρωπων; and then the whole passage reads thus: But shall we say, Of men? They feared the people, etc. This change renders the adoption of φοβουμεν, we fear, unnecessary. Several critics prefer this mode of distinguishing the text. However the critics may be puzzled with the text, the scribes, chief priests, and elders were worse puzzled with our Lord's question. They must convict themselves or tell a most palpable falsehood. - They told the lie, and so escaped for the present.

1. Envy, malice, and double dealing have always a difficult part to act, and are ultimately confounded by their own projects and ruined by their own operations. On the other hand, simplicity and sincerity are not obliged to use a mask, but always walk in a plain way.

2. The case of the barren fig-tree which our Lord cursed has been pitifully misunderstood and misapplied. The whole account of this transaction, as stated above, I believe to be correct; it is so much in our Lord's usual manner that the propriety of it will scarcely be doubted. He was ever acting the part of the philosopher, moralist, and divine, as well as that of the Savior of sinners. In his hand, every providential occurrence and every object of nature, became a means of instruction: the stones of the desert, the lilies of the field, the fowls of heaven, the beasts of the forest, fruitful and unfruitful trees, with every ordinary occurrence, were so many grand texts, from which he preached the most illuminating and impressive sermons, for the instruction and salvation of his audience. This wisdom and condescension cannot be sufficiently admired. But shall the example of the fruitless fig tree be lost on us as well as on the Jews? God forbid! Let us therefore take heed, lest having been so long unfruitful, God should say, Let no fruit appear on thee hereafter for ever! and in consequence of this, we wither and die away! See Clarke on Mar 11:27 (note).

To Bethphage and Bethany, at the mount of Olives - The limits of Bethany reached to the mount of Olives, and joined to those of Bethphage. Bethphage was part of the suburbs of Jerusalem, and reached from the mount of Olives to the walls of the city. Our Lord was now come to the place where the boundaries of Bethany and Bethphage met. Mt 21:1; Lu 19:29; John 12:12.

Mt 21:10,17.

Mt 21:18.

For it was not a season of figs - It was net (as we say) a good year for figs; at least not for that early sort, which alone was ripe so soon in the spring. If we render the words, It was not the season of figs, that is, the time of gathering them in, it may mean, The season was not yet: and so (inclosing the words in a parenthesis, And coming to it, he found nothing but leaves) it may refer to the former part of the sentence, and may be considered as the reason of Christ's going to see whether there were any figs on this tree. Some who also read that clause in a parenthesis, translate the hollowing words, for where he was, it was the season of figs. And it is certain, this meaning of the words suits best with the great design of the parable, which was to reprove the Jewish Church for its unfruitfulness at that very season, when fruit might best be expected from them.

Mt 21:12; Lu 19:45.

He suffered not that any should carry a vessel through the temple - So strong notions had our Lord, of even relative holiness! And of the regard due to those places (as well as times) that are peculiarly dedicated to God.

Isa 56:7; Jer 7:11.

They feared him - That is, they were afraid to take him by violence, lest it should raise a tumult; because all the people was astonished at his teaching - Both at the excellence of his discourse, and at the majesty and authority with which he taught.

Mt 21:20.

Have faith in God - And who could find fault, if the Creator and Proprietor of all things were to destroy, by a single word of his mouth, a thousand of his inanimate creatures, were it only to imprint this important lesson more deeply on one immortal spirit?

When ye stand praying - Standing was their usual posture when they prayed. Forgive - And on this condition, ye shall have whatever you ask, with. out wrath or doubting. Mt 6:14.

Mt 21:23; Lu 20:1.

1 A Nd when they came nigh to Jerusalem, unto Bethphage, and Bethany, at the mount of Olives, he sendeth forth two of his disciples.

Matthew saith nothing of Bethany, mentioned by Mark and Luke. It was the Town of Lazarus, Iohn 11.1. Some think that Bethany was rather a Tract of the Mount of Olives, then a Town, and that Bethphage was a kind of Suburbs to Ierusalem, at the remotest part of which Bethany began, but the Town it self call'd Bethany, was fifteen Furlongs, near two Miles from Ierusalem. It was the place from which Christ Ascended to Heaven, Luke 24.50. A Sabbath Days Journey from Ierusalem, Acts 1.12. at some distance from the Town called Bethany, from this place called still Bethany, upon the Borders of Bethphage, he sent out two of his disciples.

Marginal references: Mat. 21.1. Luke 19, 29. [illegible: 1 letter]oh. 12.14.

2 And saith unto them, Go your way into the village over against you; and assoon as ye be entred into it, ye shall find a colt tied, whereon never man sate, loose him, and bring him.

Matthew saith an Ass with a Colt. The other Evangelists speak only of the Colt. The Heathens by a Light of Nature, shewing them there was a Reverence and Honour due to the Divine Being, were wont in the use they made of Creatures for any Divine Service, to use such as they had not before used, for common uses; the Philistines, 1 Sam. 6.7. sending home the Ark, set it on a new C[illegible: 2 letters]t, and took two Milch Kine, on which there never came Yoke. But our Saviour probably made choice of such a Colt, for the further notice of the Miracle (Colts being when first Backed more unruly) or for some other wise end which we know not.

Marginal references: Mat. 21.2. Luke 19.30.

6 And they said unto them even as Jesus had commanded, and they let him go.

See the Notes on Matth. 20.18.19. &c. All along the Story of our Saviours Life and Actions, we shall find certain Indications of his Divine Power and Vertue. His knowing Mens thoughts, and declarations of such his Knowledge to them. His certain Prediction of future Contingencies, being able to tell Persons such particulars as no Man could know; how could he who was not God, have told the Disciples, that at their entrance into the Village, they should find a Colt, on which never Man sate, that the owners would not resist Strangers to take it away? Yet notwithstanding all this his Disciples very imperfectly believed him to be so, until he was risen from the Dead. The time was not yet come when Christ would have this Published, and while he gave them a Power to believe it, i. e. to have a full persuasion of it, all these Moral Arguments, were not sufficient to work in their Hearts a full persuasion. The Faith of the Christians of that time, seemeth to have had these three Gradations. 1. They believed him a great Prophet, that had received great Power from God. 2. They owned him as the Messiah, as the Son of David, and now and then they would drop some Expressions, arguing some persuasions that he was the Son of God. 3. Last of all, they came to a firm persuasion that he was truly God, as well as Man; after that he was risen from the Dead, and declared with Power to be such as the Apostle saith, yet what means imaginable could they have had more then, 1. A Voice from Heaven declaring it. 2. The Spirits descending in a Visible Shape. 3. The great Miracles he had wrought by Sea and Land, commanding the Winds and the Waves, healing incurable Diseases, and all others in an instant, without use of Rational Means, raising the Dead, &c. 4. His telling their thoughts, foretelling future Contingencies, &c. yet all these produced in the Generality of the People no more than Amazement, and Astonishments in the Apostles themselves, rather a Disposition to such a Faith, or an Opinion or Suspicion of such a thing, than a firm and fixed persuasion concerning it.

10 Blessed be the kingdom of our father David, that cometh in the name of the Lord, Hosanna in the highest.

We met with all this Matth. 21. v. 8, 9. see the Notes there. It appeareth by our Saviour sending for the Colt, that this little Rural Triumph, and the Acclamations attending it were designed by him, hoth to shew the People, 1. That he was the King whom God had promised to set upon his holy Hill of Zion, and 2. That his Kingdom was not of this World. For (as he elsewhere saith) if his Kingdom had been of this World, his Servants would have Fought for him. So it may be said, you may know his Kingdom that he spake of, was not of this World; for if i[illegible: 1 letter] had there would have been found a more stately Beast than the Colt of an Ass, or at least a Saddle for that; the ways would have been covered with Tapestry, rather then poor Mens Coats and Cloaks, and other Heralds would have been found, than a Company of Children, and poor Men crying Hosanna. This was such a thing as would but have Ridiculed a Government to be afraid of, nor indeed (to give Pontius Pilate the Roman Governour at this time in Ierusalem his due) do we find him the least disturb'd, tho the Scribes and Pharisees (which were the Jewish Church-men) seeing their Kingdom going down were something netled, and tho they had more Modesty than to bring this little Triumph in judgment against him, yet their great charge was, his declaring and making himself a King. In order to which this was the greatest shew he ever made.

19 And when even was come, he went out of the city.

See the Notes on Matth. 21.12. where having so largely spoken to this part of the History, considering also what Mark and Luke hath to compleat the History, few Words will be needful about it here. Tho Mark seems to relate it so, as if the first Day Christ came into the Temple, lookt about it, and did no more till he came back from Bethany (whither he went that Night) the next Day, yet the other Evangelists Relation of it, would make one think otherwise, besides that Interpreters think it not probable, that our Saviour the first Night, should only look about, and patiently see and suffer those abuses; most do therefore think, that our Saviour the first Day did cast out those that sold and bought in the Temple. In the Notes upon Matthew we have given an account of the Market in the Court of the Gentiles, which was the outward Court of the Temple, where through the Covetousness of the Priests, some say there were constant Shops. In the Temple there were, The most Holy place (into which the Priests only entred) and the Holy place into which entred all the Circumcised, whether Native Iews or Proselytes. These two places they accounted Holy. But there was also a Court which they called the Court of the Gentiles, of which they had no such esteem, but allowed the keeping of Shops and Markets in it, especially before the Passover. Concerning our Saviour's driving out these Buyers and Sellers, see the Notes on Matth. 21.12, 13. In those Notes also I have fully opened the History concerning our Saviours Cursing the Barren Fig-Tree, and given what account Interpreters do give of the difficulty arising from v. 13. as to which I have nothing to add here, save this only, offering it to Learned Persons to consider, Whether the Sense of these Words [non-Latin text not transcribed], be any more than▪ for there were no Figs. He found nothing but Leaves, for there were no Figs, as if it had been [non-Latin text not transcribed]. So as [non-Latin text not transcribed] there should neither signify, the common time when Figs use to be ripe, nor yet signify, the seasonableness of the Year for Figs, but particularly relate to that Tree, which at that time had no Figs. But enough hath been before said, as to that Text.

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.

See the Notes on Matth. 20.21. It is I confess the opinion of many excellent Interpreters, whom I Reverence, that the main end of our Saviours Cursing, and Blasting this Fig-tree, was to let his Disciples see in a Type, what would be the Consequent of a Spiritual Barrenness. That Spiritual Barrenness is exceeding dangerous, is out of question; our Saviour teacheth it us plainly by another Parable of the Fig-tree, Luke 13.7, 8.9. and the Apostle teacheth us it, Heb. 6.7, 8. But I see nothing to Guide us to any such Interpretation of this Action of his, which was a Miraculous operation by which, as he, 1. plainly shewed his Divine Power. So 2. these Verses inform us, that it was his design to shew his People the Power of Faith, that is, a full persuasion, that whatsoever we ask of God according to his Will, and which may tend to his Glory, shall be done for us. Which Interpretation of this Action of our Saviours, solves all the difficulties relating to this Story, about which Interpreters have so disquieted themselves.

26 But if you do not forgive, neither will your Father which is in heaven forgive your trespasses.

See the Notes on Matth. 21.22. and Ch. 7.7. and Matth. 6.14. In which Texts we before met with what we have in these Verses, teaching us the necess[illegible: 1 letter]ty of Faith, and Charity to those who would so pray as to find acceptance with God. This also lets us know the necessity of Peoples full Satisfaction, that what things they ask of God in Prayer, are according to the Will of God, without which it is not possible they should pray, with a full persuasion that they shall receive, whatsoever they in Prayer ask of God. And because it is impossible we should in this point be fully satisfyed, without a Divine Revelation, as to things not necessary to Salvation, our Faith or Persuasion can rise no higher, than a full persuasion, that if things of this nature, when we ask them of God in Prayer, be such as are for our good, and for Gods Glory, we shall receive them. The cause was otherwise as to those to whom Christ had given a Power to work Miracles; what they asked of that Nature, they must know it was the Will of God to effect by them, and they could not without Sin doubt of it.

28 And say unto him, By what authority dost thou these things? and who gave thee this authority to do these things?

Our Lord went every Night to Bethany (two Miles or near so much) and returned in the Morning to Ierusalem; our Saviour walkt, and taught in the Temple. Matthew saith the Priests and the Scribes came to him as he was teaching. Mark saith, as he was walking, possibly he at the same time both walked and taught, for in his whole Story we shall observe that he lost no time, if he were walking by the High-way, or sitting in the House, where ever he was, we still find him teaching; see the Notes on Matth. 21. v. 23. where we had the same thing.

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.

See the Notes on Matth. 21. v. 24, 25, 26, 27, where are the same passages opened. A Prophet here, v. 32. signifyeth, one extraordinarily inspired, and sent of God to reveal his Will, so as his Baptisme must needs be from Heaven. This Reputation▪ Iohn it seems Universally had, so as to have denied his Baptisme to have been from Heaven, had been to have exposed themselves to the Mockings, if not the rage of the People, which they were loth to do. If they had said from Heaven, they had accused themselves for not believing him, Iohn 7.48. This makes them chuse rather to make themselves doubtful in the Case. And giveth our Saviour a fitting occasion to deny them Satisfaction, as to what they asked of him.

Christ's Entrance into Jerusalem.

1 And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, 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. 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. 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. 5 And certain of them that stood there said unto them, What do ye, loosing the colt? 6 And they said unto them even as Jesus had commanded: and they let them go. 7 And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. 8 And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way. 9 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: 10 Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. 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.

We have here the story of the public entry Christ made into Jerusalem, four or five days before his death. And he came into town thus remarkably, 1. To show that he was not afraid of the power and malice of his enemies in Jerusalem. He did not steal into the city incognito, as one that durst not show his face; no, they needed not send spies to search for him, he comes in with observation. This would be an encouragement to his disciples that were timorous, and cowed at the thought of their enemies' power and rage; let them see how bravely their Master sets them all at defiance. 2. To show that he was not cast down or disquieted at the thoughts of his approaching sufferings. He came, not only publicly, but cheerfully, and with acclamations of joy. Though he was now but taking the field, and girding on the harness, yet, being fully assured of a complete victory, he thus triumphs as though he had put it off.

I. The outside of this triumph was very mean; he rode upon an ass's colt, which being an ass, looked contemptible, and made no figure; and, being but a colt, whereon never man sat, we may suppose, was rough and untrimmed, and not only so, but rude and ungovernable, and would disturb and disgrace the solemnity. This colt was borrowed too. Christ went upon the water in a borrowed boat, ate the passover in a borrowed chamber, was buried in a borrowed sepulchre, and here rode on a borrowed ass. Let not Christians scorn to be beholden one to another, and, when need is, to go a borrowing, for our Master did not. He had no rich trappings; they threw their clothes upon the colt, and so he sat upon him, v. 7. The persons that attended, were mean people; and all the show they could make, was, by spreading their garments in the way (v. 8), as they used to do at the feast of tabernacles. All these were marks of his humiliation; even when he would be taken notice of, he would be taken notice of for his meanness; and they are instructions to us, not to mind high things, but to condescend to them of low estate. How ill doth it become Christians to take state, when Christ was so far from affecting it!

II. The inside of this triumph was very great; not only as it was the fulfilling of the scripture (which is not taken notice of here, as it as in Matthew), but as there were several rays of Christ's glory shining forth in the midst of all this meanness. 1. Christ showed his knowledge of things distant, and his power over the wills of men, when he sent his disciples for the colt, v. 1-3. By this it appears that he can do every thing, and no thought can be withholden from him. 2. He showed his dominion over the creatures in riding on a colt that was never backed. The subjection of the inferior part of the creation to man is spoken of with application to Christ (Ps. viii. 5, 6, compared with Heb. ii. 8); for to him it is owing, and to his mediation, that we have any remaining benefit by the grant God made to man, of a sovereignty in this lower world, Gen. i. 28. And perhaps Christ, in riding the ass's colt, would give a shadow of his power over the spirit of man, who is born as the wild ass's colt, Job xi. 12. 3. The colt was brought from a place where two ways met (v. 4), as if Christ would show that he came to direct those into the right way, who had two ways before them, and were in danger of taking the wrong. 4. Christ received the joyful hosannas of the people; that is, both the welcome they gave him and their good wishes to the prosperity of his kingdom, v. 9. It was God that put it into the hearts of these people to cry Hosanna, who were not by art and management brought to it, as those were who afterward cried, Crucify, crucify. Christ reckons himself honoured by the faith and praises of the multitude, and it is God that brings people to do him this honour beyond their own intentions.

(1.) They welcomed his person (v. 9); Blessed is he that cometh, the ho erchomenos, he that should come, so often promised, so long expected; he comes in the name of the Lord, as God's Ambassador to the world; Blessed be he: let him have our applauses, and best affections; he is a blessed Saviour, and brings blessings to us, and blessed be he that sent him. Let him be blessed in the name of the Lord, and let all nations and ages call him Blessed, and think and speak highly and honourably of him.

(2.) They wished well to his intent, v. 10. They believed that, mean a figure as he made, he had a kingdom, which should shortly be set up in the world, that it was the kingdom of their father David (that father of his country), the kingdom promised to him and his seed for ever; a kingdom that came in the name of the Lord, supported by a divine authority. Blessed be this kingdom; let it take place, let it get ground, let it come in the power of it, and let all opposing rule, principality, and power, be put down; let it go on conquering, and to conquer. Hosanna to this kingdom; prosperity be to it; all happiness attend it. The proper signification of hosanna is that which we find, Rev. vii. 10. Salvation to our God, that sitteth on the throne, and to the Lamb; success to religion, both natural and revealed, Hosanna in the highest. Praises be to our God, who is in the highest heavens over all, God blessed for ever; or, Let him be praised by his angels, that are in the highest heavens, let our hosannas be an echo to theirs.

Christ, thus attended, thus applauded, came into the city, and went directly to the temple. Here was no banquet of wine prepared for his entertainment, nor the least refreshment; but he immediately applied himself to his work, for that was his meat and drink. He went to the temple, that the scripture might be fulfilled; "The Lord whom ye seek, shall suddenly come to his temple, without sending any immediate notice before him; he shall surprise you with a day of visitation, for he shall be like a refiner's fire, and like fuller's soap," Mal. iii. 1-3. He came to the temple, and took a view of the present state of it, v. 11. He looked round about upon all things, but as yet said nothing. He saw many disorders there, but kept silence, Ps. l. 21. Though he intended to suppress them, he would not go about the doing of it all on a sudden, lest he should seem to have done it rashly; he let things be as they were for this night, intending the next morning to apply himself to the necessary reformation, and to take the day before him. We may be confident that God sees all the wickedness that is in the world, though he do not presently reckon for it, nor cast it out. Christ, having make his remarks upon what he saw in the temple, retired in the evening to a friend's house at Bethany, because there he would be more out of the noise of the town, and out of the way of being suspected, a designing to head a faction.

The Barren Fig-Tree Cursed.

12 And on the morrow, when they were come from Bethany, he was hungry: 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. 14 And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it. 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; 16 And would not suffer that any man should carry any vessel through the temple. 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. 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. 19 And when even was come, he went out of the city. 20 And in the morning, as they passed by, they saw the fig tree dried up from the roots. 21 And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away. 22 And Jesus answering saith unto them, Have faith in God. 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. 24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. 25 And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. 26 But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

Here is, I. Christ's cursing the fruitless fig-tree. He had a convenient resting-place at Bethany, and therefore thither he went at resting-time; but his work lay at Jerusalem, and thither therefore he returned in the morning, at working-time; and so intent was he upon his work, that he went out from Bethany without breakfast, which, before he was gone far, he found the want of, and was hungry (v. 12), for he was subject to all the sinless infirmities of our nature. Finding himself in want of food, he went to a fig-tree, which he saw at some distance, and which being well adorned with green leaves he hoped to find enriched with some sort of fruit. But he found nothing but leaves; he hoped to find some fruit, for though the time of gathering in figs was near, it was not yet; so that it could not be pretended that it had had fruit, but that it was gathered and gone; for the season had not yet arrived. Or, He found none, for indeed it was not a season of figs, it was no good fig-year. But this was worse than any fig-tree, for there was not so much as one fig to be found upon it, though it was so full of leaves. However, Christ was willing to make an example of it, not to the trees, but to the men, of that generation, and therefore cursed it with that curse which is the reverse of the first blessing, Be fruitful; he said unto it, Never let any man eat fruit of thee hereafter for ever, v. 14. Sweetness and good fruit are, in Jotham's parable, the honour of the fig-tree (Judg. ix. 11), and its serviceableness therein to man, preferable to the preferment of being promoted over the trees; now to be deprived of that, was a grievous curse. This was intended to be a type and figure of the doom passed upon the Jewish church, to which he came, seeking fruit, but found none (Luke xiii. 6, 7); and though it was not, according to the doom in the parable, immediately cut down, yet, according to this in the history, blindness and hardness befel them (Rom. xi. 8, 25), so that they were from henceforth good for nothing. The disciples heard what sentence Christ passed on this tree, and took notice of it. Woes from Christ's mouth are to be observed and kept in mind, as well as blessings.

II. His clearing the temple of the market-people that frequented it, and of those that made it a thoroughfare. We do not find that Christ met with food elsewhere, when he missed of it on the fig-tree; but the zeal of God's house so ate him up, and made him forget himself, that he came, hungry as he was, to Jerusalem, and went straight to the temple, and began to reform those abuses which the day before he had marked out; to show that when the Redeemer came to Zion, his errand was, to turn away ungodliness from Jacob (Rom. xi. 26), and that he came not, as he was falsely accused, to destroy the temple, but to purify and refine it, and reduce his church to its primitive rectitude.

1. He cast out the buyers and sellers, overthrew the tables of the money-changers (and threw the money to the ground, the fitter place for it), and threw down the seats of them that sold doves. This he did as one having authority, as a Son in his own house. The filth of the daughter of Zion is purged away, not by might, nor by power, but by the spirit of judgment, and the spirit of burning. And he did it without opposition; for what he did, was manifested to be right and good, even in the consciences of those that had connived at it, and countenanced it, because they got money by it. Note, It may be some encouragement to zealous reformers, that frequently the purging out of corruptions, and the correcting of abuses, prove an easier piece of work than was apprehended. Prudent attempts sometimes prove successful beyond expectation, and there are not those lions found in the way, that were feared to be.

2. He would not suffer that any man should carry any vessel, any sort of goods or wares, through the temple, or any of the courts of it, because it was the nearer way, and would save them the labour of going about, v. 16. The Jews owned that it was one of the instances of honour due to the temple, not to make the mountain of the house, or the court of the Gentiles, a road, or common passage, or to come into it with any bundle.

3. He gave a good reason for this; because it was written, My house shall be called of all nations, The house of prayer, v. 17. So it is written, Isa. lvi. 7. It shall pass among all people under that character. It shall be the house of prayer to all nations; it was so in the first institution of it; when Solomon dedicated it, it was with an eye to the sons of the strangers, 1 Kings viii. 41. And it was prophesied that it should be yet more so. Christ will have the temple, as a type of the gospel-church, to be, (1.) A house of prayer. After he had turned out the oxen and doves, which were things for sacrifice, he revived the appointment of it as a house of prayer, to teach us that when all sacrifices and offerings should be abolished, the spiritual sacrifices of prayer and praise should continue and remain for ever. (2.) That it should be so to all nations, and not to the people of the Jews only; for whosoever shall call upon the name of the Lord, shall be saved, though not of the seed of Jacob, according to the flesh. It was therefore insufferable for them to make it a den of thieves, which would prejudice those nations against it, whom they should have invited to it. When Christ drove out the buyers and sellers at the beginning of his ministry, he only charged them with making the temple a house of merchandise (John ii. 16); but now he chargeth them with making it a den of thieves, because since then they had twice gone about to stone him in the temple (John viii. 59; x. 31), or because the traders there were grown notorious for cheating their customers, and imposing upon the ignorance and necessity of the country people, which is no better than downright thievery. Those that suffer vain worldly thoughts to lodge within them when they are at their devotions, turn the house of prayer into a house of merchandise; but they that make long prayers for pretence to devour widows' houses, turn it into a den of thieves.

4. The scribes and the chief priests were extremely nettled at this, v. 18. They hated him, and hated to be reformed by him; and yet they feared him, lest he should next overthrow their seats, and expel them, being conscious to themselves of the profaning and abusing of their power. They found that he had a great interest, that all the people were astonished at his doctrine, and that every thing he said, was an oracle and a law to them; and what durst he not attempt, what could he not effect, being thus supported? They therefore sought, not how he might make their peace with him, but how they might destroy him. A desperate attempt, and which, one would think, they themselves could not but fear was fighting against God. But they care not what they do, to support their own power and grandeur.

III. His discourse with his disciples, upon occasion of the fig-tree's withering away which he had cursed. At even, as usual, he went out of the city (v. 19), to Bethany; but it is probable that it was in the dark, so that they could not see the fig-tree; but the next morning, as they passed by, they observed the fig-tree dried up from the roots, v. 20. More is included many times in Christ's curses than is expressed, as appears by the effects of them. The curse was no more than that it should never bear fruit again, but the effect goes further, it is dried up from the roots. If it bear no fruit, it shall bear no leaves to cheat people. Now observe,

1. How the disciples were affected with it. Peter remembered Christ's words, and said, with surprise, Master, behold, the fig-tree which thou cursedst is withered away, v. 21. Note, Christ's curses have wonderful effects, and make those to wither presently, that flourished like the green bay-tree. Those whom he curseth are cursed indeed. This represented the character and state of the Jewish church; which, from henceforward, was a tree dried up from the roots; no longer fit for food, but for fuel only. The first establishment of the Levitical priesthood was ratified and confirmed by the miracle of a dry rod, which in one night budded, and blossomed, and brought forth almonds (Num. xvii. 8), a happy omen of the fruitlessness and flourishing of that priesthood. And now, by a contrary miracle, the expiration of that priesthood was signified by a flourishing tree dried up in a night; the just punishment of those priests that had abused it. And this seemed very strange to the disciples, and scarcely credible, that the Jews, who had been so long God's own, his only professing people in the world, should be thus abandoned; they could not imagine how that fig-tree should so soon wither away: but this comes of rejecting Christ, and being rejected by him.

2. The good instructions Christ gave them from it; for of those even this withered tree was fruitful.

(1.) Christ teacheth them from hence to pray in faith (v. 22); Have faith in God. They admired the power of Christ's word of command; "Why," said Christ, "a lively active faith would put as great a power into your prayers, v. 23, 24. Whosoever shall say to this mountain, this mount of Olives, Be removed, and be cast into the sea; if he has but any word of God, general or particular, to build his faith upon, and if he shall not doubt in his heart, but shall believe that those things which he saith, according to the warrant he has from what God hath said, shall come to pass, he shall have whatsoever he saith." Through the strength and power of God in Christ, the greatest difficulty shall be got over, and the thing shall be effected. And therefore (v. 24), "What things soever ye desire, when ye pray believe that ye shall receive them; nay, believe that ye do receive them, and he that has power to give them, saith, Ye shall have them. I say unto you, Ye shall, v. 24. Verily I say unto you, Ye shall," v. 23. Now this is to be applied, [1.] To that faith of miracles which the apostles and first preachers of the gospel were endued with, which did wonders in things natural, healing the sick, raising the dead, casting out devils; these were, in effect, the removing of mountains. The apostles speak of a faith which would do that, and yet might be found where holy love was not, 1 Cor. xiii. 2. [2.] It may be applied to that miracle of faith, which all true Christians are endued with, which doeth wonders in things spiritual. It justifies us (Rom. v. 1), and so removes the mountains of guilt, and casts them into the depths of the sea, never to rise up in judgment against us, Mic. vii. 19. It purifies the heart (Acts xv. 9), and so removes mountains of corruption, and makes them plains before the grace of God, Zech. iv. 7. It is by faith that the world is conquered, Satan's fiery darts are quenched, a soul is crucified with Christ, and yet lives; by faith we set the Lord always before us, and see him that is invisible, and have him present to our minds; and this is effectual to remove mountains, for at the presence of the Lord, at the presence of the God of Jacob, the mountains were not only moved, but removed, Ps. cxiv. 4-7.

(2.) To this is added here that necessary qualification of the prevailing prayer, that we freely forgive those who have been any way injurious to us, and be in charity with all men (v. 25, 26); When ye stand praying, forgive. Note, Standing is no improper posture for prayer; it was generally used among the Jews; hence they called their prayers, their standings; when they would say how the world was kept up by prayer, they expressed it thus, Stationibus stat mundus—The world is held up by standings. But the primitive Christians generally used more humble and reverent gesture of kneeling, especially on fast days, though not on Lord's days. When we are at prayer, we must remember to pray for others, particularly for our enemies, and those that have wronged us; now we cannot pray sincerely that God would do them good, if we bear malice to them, and wish them ill. If we have injured others before we pray, we must go and be reconciled to them; Matt. v. 23, 24. But if they have injured us, we go a nearer way to work, and must immediately from our hearts forgive them. [1.] Because this is a good step towards obtaining the pardon of our own sins: Forgive, that your Father may forgive you; that is, "that he may be qualified to receive forgiveness, that he may forgive you without injury to his honour, as it would be, if he should suffer those to have such benefit by his mercy, as are so far from being conformable to the pattern of it." [2.] Because the want of this is a certain bar to the obtaining of the pardon of our sins; "If ye do not forgive those who have injured you, if he hate their persons, bear them a grudge, meditate revenge, and take all occasion to speak ill of them, neither will your Father forgive your trespasses." This ought to be remembered in prayer, because one great errand we have to the throne of grace, is, to pray for the pardon of our sins: and care about it ought to be our daily care, because prayer is a part of our daily work. Our Saviour often insists on this, for it was his great design to engage his disciples to love one another.

The Pharisees Nonplussed.

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, 28 And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things? 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. 30 The baptism of John, was it from heaven, or of men? answer me. 31 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? 32 But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed. 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.

We have here Christ examined by the great Sanhedrim concerning his authority; for they claimed a power to call prophets to an account concerning their mission. They came to him when he was walking in the temple, not for his diversion, but teaching the people, first one company and then another. The Peripatetic philosophers were so called from the custom they had of walking when they taught. The cloisters, or piazzas, in the courts of the temple, were fitted for this purpose. The great men were vexed to see him followed and heard with attention, and therefore came to him with some solemnity, and did as it were arraign him at the bar with this question, By what authority doest thou these things? v. 28. Now observe,

I. How they designed hereby to run him aground, and embarrass him. If they could make it out before the people, that he had not a legal mission, that he was not duly ordained, though he was ever so well qualified, and preached ever so profitably and well, they would tell the people that they ought not to hear him. This they made the last refuge of an obstinate unbelief; because they were resolved not to receive his doctrine, they were resolved to find some flaw or other in his commission, and will conclude it invalid, if it be not produced and ratified in their court. Thus the Papists resolve their controversy with us very much into the mission of our ministers, and if they have but any pretence to overthrow that, they think they have gained their point, though we have the scripture ever so much on our side. But this is indeed a question, which all that act either as magistrates or ministers, ought to be furnished with a good answer to, and often put to themselves, By what authority do I these things? For how can men preach except they be sent? Or how can they act with comfort, or confidence, or hope of success, except they be authorized? Jer. xxiii. 32.

II. How he effectually ran them aground, and embarrassed them, with this question, "What are your thoughts concerning the baptism of John? Was it from heaven, or of men? By what authority did John preach, and baptize, and gather disciples? Answer me, v. 30. Deal fairly and ingenuously, and give a categorical answer, one way or the other." By this resolve of their question into this, our Saviour intimates how near akin his doctrine and baptism were to John's; they had the same original, and the same design and tendency—to introduce the gospel kingdom. Christ might with the better grace put this question to them, because they had sent a committee of their own house to examine John, John i. 19. "Now," saith Christ, "what was the result of your enquiries concerning him?"

They knew what they thought of this question; they could not but think that John Baptist was a man sent of God. But the difficulty was, what they should say to it now. Men that oblige not themselves to speak as they think (which is a certain rule) cannot avoid perplexing themselves thus.

1. If they own the baptism of John to be from heaven, as really it was, they shame themselves; for Christ will presently turn it upon them, Why did ye not then believe him, and receive his baptism? They could not bear that Christ should say this, but they could bear it that their own consciences should say so, because they had an art of stifling and silencing them, and because what conscience said, though it might gall and grate them a little, would not shame them; and then they would do well enough, who looked no further than Saul's care, when he was convicted, Honour me now before this people, 1 Sam. xv. 30.

2. If they say, "It is of men, he was not sent of God, but his doctrine and baptism were inventions of his own," they expose themselves, the people will be ready to do them a mischief, or a least clamour upon them; for all men counted John that he was a prophet indeed, and therefore they could not bear that he should be reflected on. Note, There is a carnal slavish fear, which not only wicked subjects but wicked rulers likewise are liable to, which God makes use of as a means to keep the world in some order, and to suppress violence, that it shall not always grow up into a rod of wickedness. Now by this dilemma to which Christ brought them, (1.) They were confounded and baffled, and forced to make a dishonourable retreat; to pretend ignorance—We cannot tell (and that was mortification enough to those proud men), but really to discover the greatest malice and wilfulness. What Christ did by his wisdom, we must labour to do by our well doing—put to silence the ignorance of foolish men, 1 Pet. ii. 15. (2.) Christ came off with honour, and justified himself in refusing to give them an answer to their imperious demand; Neither tell I you by what authority I do these things. They did not deserve to be told; for it was plain that they contended not for truth, but victory; nor did he need to tell them, for the works which he did, told them plainly that he had authority from God to do what he did; since no man could do those miracles which he did unless God were with him. Let them wait but three or four days, and his resurrection shall tell them who gave him his authority, for by that he will be declared to be the Son of God with power, as by their rejecting of him, notwithstanding, they will be declared to be the enemies of God.

CHAP. XI.

Verse 2. Whereon never man sate] AS if it had been done on set purpose. Here was a wheel within a wheel, Ezek. 1. the better to convince the stubborn Jewes of his Kingly office.

Verse 3. Say ye that the Lord hath need of him] See here six severall arguments of our Saviours Deity: 1. That he knew there was such an asse-colt. 2. That he sent for it. 3. Fore-saw thatPiscator. the masters of the colt would question them that fet it. 4. That he professeth himself the Lord of all. 5. That he could tell they would send the colt. 6. That accordingly they did so.

Verse 12. He was hungry] This, and that he knew not but that there were figs on the tree, declare him to be true Man.

Verse 13. The time of figs was not yet] viz. Of ripe figs; but if he could have found but green figs only, he would at that time have been glad of them. Hee looked for somewhat from that great shew of leaves. But the old Proverb became true, Great bruit, little fruit.

Verse 17. My house shall be called, &c.] He inveighs against the same fault with the same arguments, as before, Joh. 2.

Verse 21. And Peter calling to remembrance] So the fig-tree bare farre better fruit now that it was dryed, then when it was green and flourishing. [illegible: 1 word] nos Patres, tum docentes, tum labentes: Aug. The Saints teach us, as by their instructions, so by their infirmities.

Verse 25. And when ye stand, praying] Severall gestures in prayer are described, not prescribed in Gods Book. The word here rendred stand, importeth a presenting ones self before the [non-Latin text not transcribed]. Lord, whether he stand, sit, or kneel, &c.

Verse 30. From heaven, or of men, answer me] So when the enemies of Reformation demand what we mean by so doing, ask them what they think of that we doe? Is it from heaven, or of men? If from heaven, why doe not they approve it? If of men, why doe not they disprove it by the Scriptures? Bucer and Melancthon framed a form of Reformation according to the truth of the Gospel, with the approbation of the Peers and States of Cullen; Melch. Adam. in vit. [illegible: 1 word]. but the Clergy, though not able to contradict it by good reason, yet rejected it with slander, and said that they had rather chuse to live under the Turkish Government, then under a Magistrate that embraced that Reformation.

See this passage illustrated in Mt 21:1-16

(p) "And when they came nigh" Mt 21:1, Lk 19:29, Jn 12:14

What do ye, loosing the colt?. Or, why do ye do this? What authority have you for doing it?

Into the temple. Not into the edifice properly called the temple, but into the courts which surrounded the principal edifice. Our Saviour, not being of the tribe of Levi, was not permitted to enter into the holy or most holy place; and when, therefore, it is said that he went into the temple, it is always to be understood of the courts surrounding the temple. See Mt 21:12.

And when he had looked round about upon all. Having seen or examined everything. He saw the abominations and abuses which he afterwards corrected. It may be wondered at, that he did not at once correct them, instead of waiting to another day. But it may be observed that God is slow to anger, that he does not at once smite the guilty, but waits patiently before he rebukes and chastises.

The eventide. The evening; the time after three o'clock, P.M. It is very probable that this was before sunset. The religious services of the temple closed, without the offering of the evening sacrifice, at three o'clock, P. M., and Jesus probably soon left the city.

(v) "and when" Zeph 1:12, Eze 8:9

Afar off. Mt 21:19

(x) "nothing but leaves" Isa 5:7

Mt 21:12, also Mt 21:13-15

(y) "And they came" Mt 21:12, Lk 19:45, Jn 2:14 (z) "moneychangers" De 14:25,26

Any vessel. Any vessel used in cooking, or connected with the sale of their articles or merchandise.

All the people was astonished. He became popular among them. The Pharisees saw that their authority was lessened, or destroyed. They were therefore envious of him, and sought his life.

His doctrine. His teaching. He taught with power and authority so great that the multitudes were awed, and were constrained to obey.

(c) "astonished" Mt 7:28, Mk 1:22, Lk 4:32

Thou cursedst. To curse means to devote to destruction. This is the meaning here. It does not, in this place, imply blame; but simply that it should be destroyed.

Have faith in God. Literally, "Have the faith of God." This may mean, Have strong faith. or have confidence in God; a strong belief that he is able to accomplish things that appear most difficult with infinite ease, as the fig-tree was made to wither away by a word.

(2) "Have faith in God" or, "Have the faith of God"

And when ye stand praying. When ye pray. It seems that the posture in prayer was sometimes standing and sometimes kneeling. God looks upon the heart rather than upon our position in worship; and if the heart be right, any posture may be proper. It cannot be doubted, however, that in private, in the family, and wherever it can be conveniently done, the kneeling posture is more proper, as expressing more humility and reverence, and more in accordance with Scripture examples, Compare Ps 95:6, 2Chr 6:13, Dan 6:10, Lk 22:41, Acts 7:60, 9:40. Yet a subject like this may be regarded as of too much consequence, and we should be careful that anxiety about a mere form should not exclude anxiety about a far more important matter--the state of the soul.

Forgive, etc. Mt 6:12,15.

(f) "forgive" Mt 6:14, Col 3:13

(1) "one question" or "one thing"

[And when he had looked round about upon all things.] Compare Mark with the other evangelists concerning the time of casting out the merchants of the Temple, and it will appear that the word he looked about, denotes not a bare beholding or looking upon, but a beholding with reproof and correction; admonition, among the Jews.

[For the time of figs was not yet.] See what we have said at Matthew 21:19. The sum is this:

I. The time of figs was so far off, that the time of leaves was scarcely yet present.

II. The other fig trees in the mount were of the common kind of fig trees: and on them were not leaves as yet to be seen. But that which Christ saw with leaves on it, and therefore went to it, was a fig tree of an extraordinary kind.

III. For there was a certain fig tree called Benoth Shuach, which never wanted leaves, and never wanted figs. For every year it bare fruit, but that fruit came not to full ripeness before the third year: and such, we suppose, was this fig tree.

[And would not suffer that any man should carry any vessel through the Temple.] "What is the reverence of the Temple? That none go into the Mountain of the Temple" [or the Court of the Gentiles] "with his staff, and his shoes, with is purse, and dust upon his feet: and that none make it his common thoroughfare, nor make it a place of spitting."

The same thing is ordered concerning a synagogue; yea, concerning a synagogue that is now laid waste, much more of one that flourisheth: "A synagogue now laid waste, let not men make it a common passage." And "his disciples asked R. Eleazar Ben Shammua, Whence hast thou lived so long? He answered, I never made a synagogue a common thoroughfare."

It is therefore forbid by the masters, that the court of the Temple be not made a passage for a shorter way. And was not this bridle sufficient wherewith all might be kept back from carrying vessels through the Temple? But the 'castle of Antonia' joined to the court; and there were shops in the Court of the Gentiles where many things were sold; and that profane vessels were brought hither is scarcely to be denied. And these vessels might be said to be carried through the Temple; although those that carried them went not through the whole Temple.

The former part of this chapter acquaints us with our Saviour's solemn and triumphant riding into the city of Jerusalem: he who in all his journies 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: the beast he rides on is an ass, as the manner of kings and great persons anciently was, and to fulfil that prophecy, Tell ye the daughter of Zion, Behold thy king cometh riding upon an ass Zech 9:9. It was also an ass upon which never man sat before; signifying thereby, that the most unruly and untamed creatures become obsequious to Christ.

Grotius observes, that such animals as had not been employed in the use of man, were wont to be chosen for sacred uses. Even heathens adjudged those things most proper for the service of the gods, which had never been put to profane uses. Thus in 1Sam 6:7. we read that the Philistines returned the ark in a new cart, drawn by heifers never before put into the yoke; they thinking them polluted by being put to profane work. Our Saviour here chooses an ass which had never been backed before; and that the colt should so patiently suffer Christ to ride upon him, was miraculous. And this was a borrowed ass, whereby our Saviour right to all the creatures was manifested; and accordingly he bids his disciples tell the owner that the Lord hath need of him.

Observe lastly, What a clear and full demonstration Christ gave of his divine nature; of his omnisciency in foreseeing and foretelling the event; of his omnipotency, in inclining the heart, and overruling the will, of the owner to let the colt go; and of his sovereignty, as he was Lord of the creatures, to command and call for their service when he needed them.

Observe here, The obedience of his disciples. First, They did as Jesus had commanded, they do not dispute their Lord's commands, nor raise objections, nor are afraid of dangers: when our call is clear, our obedience must be speedy; what Christ commands we are not to dispute, but to obey.

Observe, 2. The actions of the multitude in acknowledging Christ to be their King; they cast their garments on the ground for him to ride upon, according to the custom of princes when they ride in state; and do not only disrobe their backs, but expend their breath in joyful acclamations, and loud hosannas, wishing all manner of prosperity to their meek but mighty King. In this princely, yet poor and despicable pomp, doth our Saviour enter the famous city of Jerusalem.

O how far was our holy Lord from affecting worldly greatness and grandeur! He despised that glory which worldly hearts fondly admire; yet because he was a King, he would be proclaimed such, and have his kingdom confessed, applauded, and blessed. But that it might appear that his kingdom was not of this world, he abandons all worldly magnificence. O glorious, yet homely pomp! O meek, but mighty Prince!

Some move the question here, how Christ came to curse a tree for want of that fruit which the season afforded not? It is answered, that naturalists observe, that the fig-tree puts forth her fruit as soon as her leaf; that tree is always bearing; and while one fig is ripe, another is green. And whereas it is said, that the time of figs was not yet; the meaning is, "That the time of in-gathering of figs was not yet," but the tree having leaves, showing it might have fruit: accordingly Christ goes in expectation of it having fruit; but finding none, either ripe or green, he curses the tree for totally disappointing his expectation.

Besides, Christ was wont not only to speak, but to work parables; and this action of his was typical, an emblem of Jerusalem's destruction in general, and of every person's in particular, that satisfies himself with a withered profession; bearing leaves only, but no fruit; as this fig-tree was, so are they, nigh unto cursing.

From whence note, That all such as content themselves with a fruitless profession of religion, are in geat danger, of having God's blasting added to their barrenness.

No sooner had our blessed Saviour entered Jerusalem, but his first walk was to the temple, and his first work there was to purge and reform. All reformation of manners must begin at the house of God.

Yet observe, Our Lord's business at the temple was not to ruin, but reform it only. Places dedicated to public worship, if profaned and polluted, ought to be purged from their abuses, not pulled down and destroyed, because they have been abused. But what was the profanation of the temple, which so offended our Saviour; I answer, in the outward court of the temple there was a public mart or market kept, where were sold oxen, sheep, and doves, for sacrifice. Many of the Jews coming an hundred miles to the temple, it was burdensome to bring their sacrifices so far with them; wherefore the priests ordered that sheep and oxen, meal and oil, and such other requisites for sacrifice, should be had for money close by the altar, to the great ease of the offerer; nothing could be more plausible than this plea. But the fairest pretences cannot bear out a sin with God. Therefore our blessed Saviour, in a just indignation, whips out these chapmen, casts down their tables, and vindicates the honour and reputation of his Father's house.

Learn hence, That there is reverence due to God's house, for the owner's sake, and for the service sake. Nothing but holiness can become the place where God is worshipped in the beauty of holiness.

Observe lastly, The reason which our Saviour gives for this act of his: Is it not written, says he, my house shall be called the house of prayer? Where by prayer is to be understood the whole worship and service of God, of which prayer is an eminent and principal part. That which gives denomination to an house is certainly the chief work to be done in that house. Now God's house being called an house of prayer, certainly implies, that prayer is the chief and principal work to be performed in his house. Yet take we heed, that we set not the ordinances of God at variance, we must not idolize one ordinance, and vilify another, but reverence them all.

The blasting and sudden withering of the fig-tree at the word of Christ, plainly shewed his divine power, and by this miraculous operation, our Saviour designed to shew his disciples the mighty power of faith; that is, a full persuasion of the power of God, that he is able, and of the goodness of God, that he is willing, to grant whatever we ask according to his will, that has a tendency to his glory and our good.

Learn hence, That faith is a necessary and principal ingredient in prayer praying without faith, is like to a man's shooting without a bullet; it makes a noise, but doth no execution.

Secondly, That whatsoever good thing God had made the matter of his promise, shall be given to good men in a way of perfromance, provided they pray in faith. Whatsoever ye desire, believe that ye receive them, and ye shall have them.

There are two qualifications requisite in prayer, if we expect to find acceptance with God, namely, faith and love; to the first Christ had spoken in the former verse, to the latter in this. When ye shall stand praying, forgive. It was ordinary for the Jews to pray standing, yet in their solemn days of fasting they did kneel, and prostrate themselves before the Lord; but the Christians usually kneeled down and prayed, Acts 9:40.

Now the command here to forgive those that offend us before we pray, shews,

1. That no resentments of what our brother doth, should stick long upon our spirits, because they indispose us for that duty we are to be continually prepared for.

2. That there is some sort and kind of forgiveness to be exercised towards an offending brother before he asks it, and though he doth not shew any token of repentance and sorrow for it; because I am to pray for him out of love to him, and must lift up pure hands, without wrath.

Learn hence, That they who are sueing for, and expecting forgiveness from, God, must exercise forgiveness towards others, or else their prayers are a sort of imprecations on themselves.

2. Observe, Christ speaks indefinitely; When ye pray, forgive. He doth not say, your brethren, but men: If we forgive men their trespasses Matt 6:14; that is, all men, good and bad, friends and enemies; if we forgive one another freely, our heavenly Father will forgive us fully. Our forgiving one another is the indispensible condition of God's forgiving us, and of hearing the prayers which are put up by us.

The Pharisees having often questioned our Saviour's doctrine before, they call in question his mission and authority now, although they might easily have understood his divine mission by his daily miracles; for Almighty God never impowered any to work miracles that were not sent by him.

Our blessed Saviour understanding their design, answers them one question by asking them another: says Christ, The baptism of John, was it from heaven or of men? Was it of divine institution, or of human invention? Implying very plainly, that the calling of such as call themselves the ministers of God: ought to be from God: No man ought to take that honour upon himself, but he that is called of God, as was Aaron Heb 1:4.

The Pharisees reply, They could not tell whence John had his mission and authority; this was manifest untruth. By refusing to tell the truth, they fall into a lie against the truth; one sin ensnares and draws men into the commission of many more. Such as will not speak exact truth, according to their knowledge, fall into the sin of lying against their knowledge and their conscience.

Our Saviour answers them, Neither tell I you by what authority I do these things. He doth not say, I cannot, or I will not tell you, but I do not, I need not tell you; because the miracles which I work before you are a sufficient demonstration of my divine commission, that I am sent of God amongst you; for God never set the seal of his omnipotence to a lie, nor impowered an impostor to work real miracles.