mh_parser/vol_split/41 - Mark/Chapter 11.xml

<div2 id="Mark.xii" n="xii" next="Mark.xiii" prev="Mark.xi" progress="42.69%" title="Chapter XI">
<h2 id="Mark.xii-p0.1">M A R K.</h2>
<h3 id="Mark.xii-p0.2">CHAP. XI.</h3>
<p class="intro" id="Mark.xii-p1">We are now come to the Passion-Week, the week in
which Christ died, and the great occurrences of that week. I.
Christ's riding in triumph into Jerusalem, <scripRef id="Mark.xii-p1.1" osisRef="Bible:Mark.11.1-Mark.11.11" parsed="|Mark|11|1|11|11" passage="Mk 11:1-11">ver. 1-11</scripRef>. II. His cursing the barren
fig-tree, <scripRef id="Mark.xii-p1.2" osisRef="Bible:Mark.11.12-Mark.11.14" parsed="|Mark|11|12|11|14" passage="Mk 11:12-14">ver. 12-14</scripRef>.
III. His driving those out of the temple that turned it into an
exchange, <scripRef id="Mark.xii-p1.3" osisRef="Bible:Mark.11.15-Mark.11.19" parsed="|Mark|11|15|11|19" passage="Mk 11:15-19">ver. 15-19</scripRef>.
IV. His discourse with his disciples concerning the power of faith
and the efficacy of prayer, on occasion of the withering of the
fig-tree he cursed, <scripRef id="Mark.xii-p1.4" osisRef="Bible:Mark.11.20-Mark.11.26" parsed="|Mark|11|20|11|26" passage="Mk 11:20-26">ver.
20-26</scripRef>. V. His reply to those who questioned his
authority, <scripRef id="Mark.xii-p1.5" osisRef="Bible:Mark.11.27-Mark.11.33" parsed="|Mark|11|27|11|33" passage="Mk 11:27-33">ver.
27-33</scripRef>.</p>
<scripCom id="Mark.xii-p1.6" osisRef="Bible:Mark.11" parsed="|Mark|11|0|0|0" passage="Mr 11" type="Commentary"/>
<scripCom id="Mark.xii-p1.7" osisRef="Bible:Mark.11.1-Mark.11.11" parsed="|Mark|11|1|11|11" passage="Mr 11:1-11" type="Commentary"/><div class="Commentary" id="Bible:Mark.11.1-Mark.11.11">
<h4 id="Mark.xii-p1.8">Christ's Entrance into
Jerusalem.</h4>
<p class="passage" id="Mark.xii-p2">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 <i>him.</i>   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 <i>them</i> in the way.   9 And they that
went before, and they that followed, cried, saying, Hosanna;
Blessed <i>is</i> he that cometh in the name of the Lord:   10
Blessed <i>be</i> 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.</p>
<p class="indent" id="Mark.xii-p3">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 <i>incognito,</i> 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 <i>girding on the
harness,</i> yet, being fully assured of a complete victory, he
thus triumphs as though he had put it off.</p>
<p class="indent" id="Mark.xii-p4">I. The <i>outside</i> of this triumph was
very <i>mean;</i> he rode upon an ass's <i>colt,</i> which being an
ass, looked contemptible, and made no figure; and, being but a
<i>colt, whereon never man sat,</i> we may suppose, was rough and
untrimmed, and not only so, but rude and ungovernable, and would
disturb and disgrace the solemnity. This <i>colt</i> was borrowed
too. Christ went upon the water in a <i>borrowed</i> boat, ate the
passover in a <i>borrowed</i> chamber, was buried in a
<i>borrowed</i> sepulchre, and here rode on a <i>borrowed</i> 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 <i>sat
upon him,</i> <scripRef id="Mark.xii-p4.1" osisRef="Bible:Mark.11.7" parsed="|Mark|11|7|0|0" passage="Mk 11:7"><i>v.</i> 7</scripRef>.
The persons that attended, were mean people; and all the show they
could make, was, by <i>spreading their garments in the way</i>
(<scripRef id="Mark.xii-p4.2" osisRef="Bible:Mark.11.8" parsed="|Mark|11|8|0|0" passage="Mk 11:8"><i>v.</i> 8</scripRef>), 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 <i>mind high things,</i> but to <i>condescend to them of low
estate.</i> How ill doth it become Christians to <i>take state,</i>
when Christ was so far from affecting it!</p>
<p class="indent" id="Mark.xii-p5">II. The <i>inside</i> of this triumph was
very <i>great;</i> 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, <scripRef id="Mark.xii-p5.1" osisRef="Bible:Mark.11.1-Mark.11.3" parsed="|Mark|11|1|11|3" passage="Mk 11:1-3"><i>v.</i>
1-3</scripRef>. By this it appears that he can <i>do every
thing,</i> and <i>no thought can be withholden from him.</i> 2. He
showed his dominion over the <i>creatures</i> in riding on <i>a
colt that was never backed.</i> The subjection of the inferior part
of the creation to man is spoken of with application to Christ
(<scripRef id="Mark.xii-p5.2" osisRef="Bible:Ps.8.5-Ps.8.6" parsed="|Ps|8|5|8|6" passage="Ps 8:5,6">Ps. viii. 5, 6</scripRef>, compared
with <scripRef id="Mark.xii-p5.3" osisRef="Bible:Heb.2.8" parsed="|Heb|2|8|0|0" passage="Heb 2:8">Heb. ii. 8</scripRef>); 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, <scripRef id="Mark.xii-p5.4" osisRef="Bible:Gen.1.28" parsed="|Gen|1|28|0|0" passage="Ge 1:28">Gen. i. 28</scripRef>. 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 <i>wild ass's
colt,</i> <scripRef id="Mark.xii-p5.5" osisRef="Bible:Job.11.12" parsed="|Job|11|12|0|0" passage="Job 11:12">Job xi. 12</scripRef>. 3.
The colt was brought from a place <i>where two ways met</i>
(<scripRef id="Mark.xii-p5.6" osisRef="Bible:Mark.11.4" parsed="|Mark|11|4|0|0" passage="Mk 11:4"><i>v.</i> 4</scripRef>), as if Christ
would show that he came to direct those into the right way, who had
<i>two ways</i> before them, and were in danger of taking the
wrong. 4. Christ received the joyful <i>hosannas</i> of the people;
that is, both the <i>welcome</i> they gave him and their <i>good
wishes</i> to the prosperity of his kingdom, <scripRef id="Mark.xii-p5.7" osisRef="Bible:Mark.11.9" parsed="|Mark|11|9|0|0" passage="Mk 11:9"><i>v.</i> 9</scripRef>. It was God that put it into the
hearts of these people to cry <i>Hosanna,</i> who were not by art
and management brought to it, as those were who afterward cried,
<i>Crucify, crucify.</i> 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.</p>
<p class="indent" id="Mark.xii-p6">(1.) They <i>welcomed</i> his <i>person</i>
(<scripRef id="Mark.xii-p6.1" osisRef="Bible:Mark.11.9" parsed="|Mark|11|9|0|0" passage="Mk 11:9"><i>v.</i> 9</scripRef>); <i>Blessed is
he that cometh,</i> the <b><i>ho erchomenos</i></b>, <i>he that
should come,</i> so often promised, so long expected; he comes
<i>in the name of the Lord,</i> as God's Ambassador to the world;
<i>Blessed be he:</i> let him have our applauses, and best
affections; he is a <i>blessed</i> Saviour, and brings blessings to
us, and blessed be he that sent him. Let him be <i>blessed in the
name of the Lord,</i> and let all nations and ages call him
<i>Blessed,</i> and think and speak highly and honourably of
him.</p>
<p class="indent" id="Mark.xii-p7">(2.) They <i>wished well</i> to his
<i>intent,</i> <scripRef id="Mark.xii-p7.1" osisRef="Bible:Mark.11.10" parsed="|Mark|11|10|0|0" passage="Mk 11:10"><i>v.</i>
10</scripRef>. They believed that, mean a figure as he made, he had
a <i>kingdom,</i> which should shortly be set up in the world, that
it was the kingdom of <i>their father David</i> (that father of his
country), the kingdom promised to him and his seed for ever; a
kingdom that came <i>in the name of the Lord,</i> supported by a
divine authority. <i>Blessed be this kingdom;</i> 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 <i>conquering, and to conquer.</i> <i>Hosanna</i> to this
kingdom; prosperity be to it; all happiness attend it. The proper
signification of <i>hosanna</i> is that which we find, <scripRef id="Mark.xii-p7.2" osisRef="Bible:Rev.7.10" parsed="|Rev|7|10|0|0" passage="Re 7:10">Rev. vii. 10</scripRef>. <i>Salvation to our God,
that sitteth on the throne, and to the Lamb;</i> success to
religion, both <i>natural</i> and <i>revealed, Hosanna in the
highest.</i> Praises be to our God, who is in the <i>highest
heavens</i> over all, God blessed for ever; or, Let him be praised
by his angels, that are <i>in the highest</i> heavens, let our
<i>hosannas</i> be an echo to theirs.</p>
<p class="indent" id="Mark.xii-p8">Christ, thus <i>attended,</i> thus
<i>applauded,</i> came into the city, and went directly <i>to the
temple.</i> 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 <i>meat</i> and
<i>drink.</i> He went <i>to the temple,</i> that the scripture
might be fulfilled; "<i>The Lord whom ye seek, shall suddenly come
to his temple,</i> without sending any immediate notice before him;
he shall surprise you with a <i>day of visitation,</i> for he shall
be <i>like a refiner's fire, and like fuller's soap,</i>" <scripRef id="Mark.xii-p8.1" osisRef="Bible:Mal.3.1-Mal.3.3" parsed="|Mal|3|1|3|3" passage="Mal 3:1-3">Mal. iii. 1-3</scripRef>. He came to the
temple, and took a view of the present state of it, <scripRef id="Mark.xii-p8.2" osisRef="Bible:Mark.11.11" parsed="|Mark|11|11|0|0" passage="Mk 11:11"><i>v.</i> 11</scripRef>. He <i>looked round
about upon all things,</i> but as yet said nothing. He saw many
disorders there, but <i>kept silence,</i> <scripRef id="Mark.xii-p8.3" osisRef="Bible:Ps.50.21" parsed="|Ps|50|21|0|0" passage="Ps 50:21">Ps. l. 21</scripRef>. Though he intended to suppress
them, he would not go about the doing of it all <i>on a sudden,</i>
lest he should seem to have done it <i>rashly;</i> 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.</p>
</div><scripCom id="Mark.xii-p8.4" osisRef="Bible:Mark.11.12-Mark.11.26" parsed="|Mark|11|12|11|26" passage="Mr 11:12-26" type="Commentary"/><div class="Commentary" id="Bible:Mark.11.12-Mark.11.26">
<h4 id="Mark.xii-p8.5">The Barren Fig-Tree Cursed.</h4>
<p class="passage" id="Mark.xii-p9">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 <i>yet.</i>   14 And Jesus answered and said
unto it, No man eat fruit of thee hereafter for ever. And his
disciples heard <i>it.</i>   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 <i>any</i> 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 <i>it,</i> 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 <i>them,</i> and ye shall have
<i>them.</i>   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.</p>
<p class="indent" id="Mark.xii-p10">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 <i>was hungry</i> (<scripRef id="Mark.xii-p10.1" osisRef="Bible:Mark.11.12" parsed="|Mark|11|12|0|0" passage="Mk 11:12"><i>v.</i> 12</scripRef>), for he was subject to all the
sinless infirmities of our nature. Finding himself in want of food,
he went to a <i>fig-tree,</i> which he saw at some distance, and
which being well <i>adorned</i> with green leaves he hoped to find
<i>enriched</i> with some sort of fruit. But he <i>found nothing
but leaves;</i> he hoped to find some fruit, <i>for</i> though
<i>the time of</i> gathering in <i>figs</i> was near, it <i>was not
yet;</i> 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 <i>it was not a season of
figs,</i> 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 <i>trees,</i> but to the
<i>men,</i> of that generation, and therefore cursed it with that
curse which is the reverse of the first blessing, <i>Be
fruitful;</i> he said unto it, <i>Never let any man eat fruit of
thee hereafter for ever,</i> <scripRef id="Mark.xii-p10.2" osisRef="Bible:Mark.11.14" parsed="|Mark|11|14|0|0" passage="Mk 11:14"><i>v.</i>
14</scripRef>. <i>Sweetness and good fruit</i> are, in Jotham's
parable, the honour of the <i>fig-tree</i> (<scripRef id="Mark.xii-p10.3" osisRef="Bible:Judg.9.11" parsed="|Judg|9|11|0|0" passage="Jdg 9:11">Judg. ix. 11</scripRef>), and its serviceableness
therein to man, preferable to the preferment of being <i>promoted
over the trees;</i> now to be deprived of that, was a grievous
<i>curse.</i> This was intended to be a type and figure of the doom
passed upon the Jewish church, to which he came, <i>seeking fruit,
but found none</i> (<scripRef id="Mark.xii-p10.4" osisRef="Bible:Luke.13.6-Luke.13.7" parsed="|Luke|13|6|13|7" passage="Lu 13:6,7">Luke xiii. 6,
7</scripRef>); and though it was not, according to the doom in the
parable, immediately cut down, yet, according to this in the
history, <i>blindness</i> and <i>hardness</i> befel them (<scripRef id="Mark.xii-p10.5" osisRef="Bible:Rom.11.8 Bible:Rom.11.25" parsed="|Rom|11|8|0|0;|Rom|11|25|0|0" passage="Ro 11:8,25">Rom. xi. 8, 25</scripRef>), so that they were
from henceforth <i>good for nothing.</i> The <i>disciples heard</i>
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.</p>
<p class="indent" id="Mark.xii-p11">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, <i>to turn
away ungodliness from Jacob</i> (<scripRef id="Mark.xii-p11.1" osisRef="Bible:Rom.11.26" parsed="|Rom|11|26|0|0" passage="Ro 11:26">Rom.
xi. 26</scripRef>), and that he came not, as he was falsely
accused, to <i>destroy</i> the temple, but to purify and refine it,
and reduce his church to its primitive rectitude.</p>
<p class="indent" id="Mark.xii-p12">1. He cast out the <i>buyers</i> and
<i>sellers, overthrew the tables of the money-changers</i> (and
threw the money to the ground, the fitter place for it), and threw
down the <i>seats of them that sold doves.</i> This he did as one
having authority, as <i>a Son in his own house.</i> The filth of
the daughter of Zion is purged away, not by might, nor by power,
but by <i>the spirit of judgment, and the spirit of burning.</i>
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 <i>found</i> in the way, that were feared to
be.</p>
<p class="indent" id="Mark.xii-p13">2. He <i>would not suffer that any man
should carry any vessel,</i> any sort of goods or wares, <i>through
the temple,</i> or any of the courts of it, because it was the
nearer way, and would save them the labour of going about,
<scripRef id="Mark.xii-p13.1" osisRef="Bible:Mark.11.16" parsed="|Mark|11|16|0|0" passage="Mk 11:16"><i>v.</i> 16</scripRef>. 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.</p>
<p class="indent" id="Mark.xii-p14">3. He gave a good reason for this; because
it was written, <i>My house shall be called of all nations, The
house of prayer,</i> <scripRef id="Mark.xii-p14.1" osisRef="Bible:Mark.11.17" parsed="|Mark|11|17|0|0" passage="Mk 11:17"><i>v.</i>
17</scripRef>. So it is written, <scripRef id="Mark.xii-p14.2" osisRef="Bible:Isa.56.7" parsed="|Isa|56|7|0|0" passage="Isa 56:7">Isa.
lvi. 7</scripRef>. It shall pass among all people under that
character. <i>It shall be the house of prayer to all nations;</i>
it was so in the first institution of it; when Solomon dedicated
it, it was with an eye to the sons of the strangers, <scripRef id="Mark.xii-p14.3" osisRef="Bible:1Kgs.8.41" parsed="|1Kgs|8|41|0|0" passage="1Ki 8:41">1 Kings viii. 41</scripRef>. 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 <i>house of
prayer.</i> After he had turned out the oxen and doves, which were
things for sacrifice, he revived the appointment of it as a
<i>house of prayer,</i> 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 <i>to all nations,</i> and not to the people of the Jews
only; for <i>whosoever shall call upon the name of the Lord, shall
be saved,</i> though not of the seed of Jacob, according to the
flesh. It was therefore insufferable for them to <i>make it a den
of thieves,</i> 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 <i>house of merchandise</i>
(<scripRef id="Mark.xii-p14.4" osisRef="Bible:John.2.16" parsed="|John|2|16|0|0" passage="Joh 2:16">John ii. 16</scripRef>); but now he
chargeth them with making it a <i>den of thieves,</i> because since
then they had twice gone about to stone him in the temple
(<scripRef id="Mark.xii-p14.5" osisRef="Bible:John.8.59 Bible:John.10.31" parsed="|John|8|59|0|0;|John|10|31|0|0" passage="Joh 8:59,10:31">John viii. 59; x.
31</scripRef>), 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 <i>house of
prayer</i> into a <i>house of merchandise;</i> but they that make
long prayers for pretence to devour widows' houses, turn it into a
<i>den of thieves.</i></p>
<p class="indent" id="Mark.xii-p15">4. The scribes and the chief priests were
extremely nettled at this, <scripRef id="Mark.xii-p15.1" osisRef="Bible:Mark.11.18" parsed="|Mark|11|18|0|0" passage="Mk 11:18"><i>v.</i>
18</scripRef>. They hated him, and hated to be reformed by him; and
yet they <i>feared him,</i> lest he should next overthrow
<i>their</i> seats, and expel <i>them,</i> being conscious to
themselves of the profaning and abusing of their power. They found
that he had a great interest, that <i>all the people were
astonished at his doctrine,</i> and that every thing he said, was
an oracle and a law to them; and what durst <i>he</i> not attempt,
what could <i>he</i> not effect, being thus supported? They
therefore sought, not how he might make their peace with him, but
<i>how they might destroy him.</i> A desperate attempt, and which,
one would think, they themselves could not but fear was <i>fighting
against God.</i> But they care not what they do, to support their
own power and grandeur.</p>
<p class="indent" id="Mark.xii-p16">III. His discourse with his disciples, upon
occasion of the fig-tree's withering away which he had cursed. At
<i>even,</i> as usual, he <i>went out of the city</i> (<scripRef id="Mark.xii-p16.1" osisRef="Bible:Mark.11.19" parsed="|Mark|11|19|0|0" passage="Mk 11:19"><i>v.</i> 19</scripRef>), 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 <i>passed by,</i> they
observed the <i>fig-tree dried up from the roots,</i> <scripRef id="Mark.xii-p16.2" osisRef="Bible:Mark.11.20" parsed="|Mark|11|20|0|0" passage="Mk 11:20"><i>v.</i> 20</scripRef>. More is <i>included</i>
many times in Christ's curses than is <i>expressed,</i> 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, <i>it is dried
up from the roots.</i> If it bear no fruit, it shall bear no leaves
to cheat people. Now observe,</p>
<p class="indent" id="Mark.xii-p17">1. How the disciples were affected with it.
Peter remembered Christ's words, and said, with surprise,
<i>Master, behold, the fig-tree which thou cursedst is withered
away,</i> <scripRef id="Mark.xii-p17.1" osisRef="Bible:Mark.11.21" parsed="|Mark|11|21|0|0" passage="Mk 11:21"><i>v.</i> 21</scripRef>.
Note, Christ's curses have wonderful effects, and make those to
wither presently, that flourished like the green bay-tree. <i>Those
whom he curseth are cursed indeed.</i> 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 <i>dry rod,</i> which in
<i>one night</i> budded, and blossomed, and brought forth almonds
(<scripRef id="Mark.xii-p17.2" osisRef="Bible:Num.17.8" parsed="|Num|17|8|0|0" passage="Nu 17:8">Num. xvii. 8</scripRef>), 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 <i>fig-tree</i> should <i>so soon wither away:</i> but this
comes of rejecting Christ, and being rejected by him.</p>
<p class="indent" id="Mark.xii-p18">2. The good instructions Christ gave them
from it; for of <i>those</i> even this <i>withered</i> tree was
<i>fruitful.</i></p>
<p class="indent" id="Mark.xii-p19">(1.) Christ teacheth them from hence to
<i>pray in faith</i> (<scripRef id="Mark.xii-p19.1" osisRef="Bible:Mark.11.22" parsed="|Mark|11|22|0|0" passage="Mk 11:22"><i>v.</i>
22</scripRef>); <i>Have faith in God.</i> 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, <scripRef id="Mark.xii-p19.2" osisRef="Bible:Mark.11.23-Mark.11.24" parsed="|Mark|11|23|11|24" passage="Mk 11:23,24"><i>v.</i> 23, 24</scripRef>. <i>Whosoever
shall say to this mountain,</i> this mount of Olives, <i>Be
removed, and be cast into the sea;</i> if he has but any word of
God, general or particular, to build his faith upon, and if he
<i>shall not doubt in his heart, but shall believe that those
things which he saith,</i> according to the warrant he has from
what God hath said, <i>shall come to pass, he shall have whatsoever
he saith.</i>" Through the strength and power of God in Christ, the
greatest difficulty shall be got over, and the thing shall be
effected. And therefore (<scripRef id="Mark.xii-p19.3" osisRef="Bible:Mark.11.24" parsed="|Mark|11|24|0|0" passage="Mk 11:24"><i>v.</i>
24</scripRef>), "<i>What things soever ye desire, when ye pray
believe that ye shall</i> receive them; nay, believe that ye <i>do
receive them,</i> and he that has power to give them, saith, <i>Ye
shall have them. I say unto you,</i> Ye shall, <scripRef id="Mark.xii-p19.4" osisRef="Bible:Mark.11.24" parsed="|Mark|11|24|0|0" passage="Mk 11:24"><i>v.</i> 24</scripRef>. <i>Verily</i> I say unto you,
Ye shall," <scripRef id="Mark.xii-p19.5" osisRef="Bible:Mark.11.23" parsed="|Mark|11|23|0|0" passage="Mk 11:23"><i>v.</i> 23</scripRef>.
Now this is to be applied, [1.] To that <i>faith of miracles</i>
which the apostles and first preachers of the gospel were endued
with, which did wonders in <i>things natural,</i> 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, <scripRef id="Mark.xii-p19.6" osisRef="Bible:1Cor.13.2" parsed="|1Cor|13|2|0|0" passage="1Co 13:2">1 Cor. xiii. 2</scripRef>. [2.] It may be
applied to that <i>miracle of faith,</i> which all true Christians
are endued with, which doeth wonders in <i>things spiritual.</i>
<i>It justifies</i> us (<scripRef id="Mark.xii-p19.7" osisRef="Bible:Rom.5.1" parsed="|Rom|5|1|0|0" passage="Ro 5:1">Rom. v.
1</scripRef>), and so removes the mountains of guilt, and casts
them into the <i>depths of the sea,</i> never to rise up in
judgment against us, <scripRef id="Mark.xii-p19.8" osisRef="Bible:Mic.7.19" parsed="|Mic|7|19|0|0" passage="Mic 7:19">Mic. vii.
19</scripRef>. It <i>purifies</i> the heart (<scripRef id="Mark.xii-p19.9" osisRef="Bible:Acts.15.9" parsed="|Acts|15|9|0|0" passage="Ac 15:9">Acts xv. 9</scripRef>), and so removes mountains of
corruption, and <i>makes them plains</i> before the grace of God,
<scripRef id="Mark.xii-p19.10" osisRef="Bible:Zech.4.7" parsed="|Zech|4|7|0|0" passage="Zec 4:7">Zech. iv. 7</scripRef>. 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 <i>re</i>moved,
<scripRef id="Mark.xii-p19.11" osisRef="Bible:Ps.114.4-Ps.114.7" parsed="|Ps|114|4|114|7" passage="Ps 114:4-7">Ps. cxiv. 4-7</scripRef>.</p>
<p class="indent" id="Mark.xii-p20">(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 (<scripRef id="Mark.xii-p20.1" osisRef="Bible:Mark.11.25-Mark.11.26" parsed="|Mark|11|25|11|26" passage="Mk 11:25,26"><i>v.</i> 25,
26</scripRef>); <i>When ye stand praying,</i> forgive. Note,
Standing is no improper posture for prayer; it was generally used
among the Jews; hence they called their prayers, their
<i>standings;</i> when they would say how the world was <i>kept
up</i> by prayer, they expressed it thus, <i>Stationibus stat
mundus—The world is held up by standings.</i> 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 <i>be reconciled to them;</i> <scripRef id="Mark.xii-p20.2" osisRef="Bible:Matt.5.23-Matt.5.24" parsed="|Matt|5|23|5|24" passage="Mt 5:23,24">Matt. v. 23, 24</scripRef>. But if they have injured
us, we go a nearer way to work, and must immediately from our
hearts <i>forgive</i> them. [1.] Because this is a <i>good step</i>
towards obtaining the <i>pardon</i> of our own sins:
<i>Forgive,</i> that <i>your Father may forgive you;</i> 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; "<i>If ye do not forgive</i> 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, <i>neither will your Father
forgive your trespasses.</i>" 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.</p>
</div><scripCom id="Mark.xii-p20.3" osisRef="Bible:Mark.11.27-Mark.11.33" parsed="|Mark|11|27|11|33" passage="Mr 11:27-33" type="Commentary"/><div class="Commentary" id="Bible:Mark.11.27-Mark.11.33">
<h4 id="Mark.xii-p20.4">The Pharisees Nonplussed.</h4>
<p class="passage" id="Mark.xii-p21">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 <i>it</i> 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 <i>men</i> 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.</p>
<p class="indent" id="Mark.xii-p22">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 <i>walking in the temple,</i> not for his
diversion, but <i>teaching</i> the people, first one company and
then another. The Peripatetic philosophers were so called from the
custom they had of <i>walking</i> 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 <i>came to him</i> with some
solemnity, and did as it were arraign him at the bar with this
question, <i>By what authority doest thou these things?</i>
<scripRef id="Mark.xii-p22.1" osisRef="Bible:Mark.11.28" parsed="|Mark|11|28|0|0" passage="Mk 11:28"><i>v.</i> 28</scripRef>. Now
observe,</p>
<p class="indent" id="Mark.xii-p23">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 <i>legal mission,</i> that he was not
duly <i>ordained,</i> though he was ever so well qualified, and
preached ever so profitably and well, they would tell the people
that they <i>ought not to hear him.</i> 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, <i>By
what authority do I these things?</i> For <i>how can men preach
except they be sent?</i> Or how can they act with comfort, or
confidence, or hope of success, except they be authorized?
<scripRef id="Mark.xii-p23.1" osisRef="Bible:Jer.23.32" parsed="|Jer|23|32|0|0" passage="Jer 23:32">Jer. xxiii. 32</scripRef>.</p>
<p class="indent" id="Mark.xii-p24">II. How he effectually ran them aground,
and embarrassed them, with this question, "What are your thoughts
concerning <i>the baptism of John?</i> <i>Was it from heaven, or of
men?</i> By what authority did John preach, and baptize, and gather
disciples? <i>Answer me,</i> <scripRef id="Mark.xii-p24.1" osisRef="Bible:Mark.11.30" parsed="|Mark|11|30|0|0" passage="Mk 11:30"><i>v.</i>
30</scripRef>. Deal fairly and ingenuously, and give a categorical
answer, one way or the other." By this resolve of <i>their</i>
question into <i>this,</i> 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
<i>them,</i> because they had sent a committee of their own house
to examine John, <scripRef id="Mark.xii-p24.2" osisRef="Bible:John.1.19" parsed="|John|1|19|0|0" passage="Joh 1:19">John i.
19</scripRef>. "Now," saith Christ, "what was the result of your
enquiries concerning him?"</p>
<p class="indent" id="Mark.xii-p25">They knew what they <i>thought</i> of this
question; they could not but think that <i>John Baptist</i> was a
man sent of God. But the difficulty was, what they should <i>say to
it</i> now. Men that oblige not themselves to speak <i>as they
think</i> (which is a certain rule) cannot avoid perplexing
themselves thus.</p>
<p class="indent" id="Mark.xii-p26">1. If they own the baptism of John to be
<i>from heaven,</i> as really it was, they <i>shame themselves;</i>
for Christ will presently turn it upon them, <i>Why did ye not then
believe him,</i> 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 <i>shame them;</i> and then
<i>they</i> would do well enough, who looked no further than Saul's
care, when he was convicted, <i>Honour me now before this
people,</i> <scripRef id="Mark.xii-p26.1" osisRef="Bible:1Sam.15.30" parsed="|1Sam|15|30|0|0" passage="1Sa 15:30">1 Sam. xv.
30</scripRef>.</p>
<p class="indent" id="Mark.xii-p27">2. If they say, "<i>It is of men,</i> he
was not sent of God, but his doctrine and baptism were inventions
of his own," they <i>expose themselves,</i> the people will be
ready to do them a mischief, or a least clamour upon them; for
<i>all men counted John that he was a prophet indeed,</i> 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
<i>violence,</i> that it shall not always <i>grow up into a rod of
wickedness.</i> 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—<i>We cannot tell</i>
(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—<i>put to
silence the ignorance of foolish men,</i> <scripRef id="Mark.xii-p27.1" osisRef="Bible:1Pet.2.15" parsed="|1Pet|2|15|0|0" passage="1Pe 2:15">1 Pet. ii. 15</scripRef>. (2.) Christ came off with
honour, and justified himself in refusing to give them an answer to
their imperious demand; <i>Neither tell I you by what authority I
do these things.</i> They did not deserve to be told; for it was
plain that they contended not for truth, but victory; nor did
<i>he</i> need to <i>tell them,</i> 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 <i>declared to be the Son of God with power,</i> as
by their rejecting of him, notwithstanding, they will be declared
to be the enemies of God.</p>
</div></div2>