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Verse-by-Verse Bible Commentary

Mark 11:23

Truly I say to you, whoever says to this mountain, ‘Be taken up and cast into the sea,' and does not doubt in his heart, but believes that what he says is going to happen, it will be granted him.
New American Standard Version

Bible Study Resources

Nave's Topical Bible - Faith;   Jesus, the Christ;   Miracles;   Mountain;   Righteous;   The Topic Concordance - Belief;   Doubt;   Faith/faithfulness;   Receiving;  
American Tract Society Bible Dictionary - Faith;   Baker Evangelical Dictionary of Biblical Theology - Doubt;   Faith;   Heart;   Miracle;   Fausset Bible Dictionary - Mark, the Gospel According to;   Holman Bible Dictionary - Amen;   Bethphage;   Heart;   Mark, the Gospel of;   Hastings' Dictionary of the Bible - Doubt;   James, Epistle of;   Mss;   Prayer;   Hastings' Dictionary of the New Testament - Bethphage ;   Certainty (2);   Character;   Discourse;   Doubt;   Energy;   Faith ;   Fig-Tree ;   Gifts;   Gospels (2);   Heart;   Impossibility;   Impotence;   Omnipotence;   Promise (2);   Proverbs ;   Salvation;   Morrish Bible Dictionary - Miracles;   People's Dictionary of the Bible - Chief parables and miracles in the bible;   Wilson's Dictionary of Bible Types - Mount (and forms);  
International Standard Bible Encyclopedia - Doubt;   Games;   James, Epistle of;   Mark, the Gospel According to;   Olives, Mount of;   The Jewish Encyclopedia - New Testament;  
Daily Light on the Daily Path - Devotion for August 19;  
Unselected Authors

Barnes' Notes on the Whole Bible

See this passage explained in the notes at Matthew 21:18-22.

Mark 11:11

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 the notes at Matthew 21:12.

And when he had looked round about upon all things - Having seen or examined everything. He saw the abominations and abuses which he afterward corrected. It may be a matter of wonder 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 at the offering of the evening sacrifice, at three o’clock, and Jesus probably soon left the city.

Mark 11:13, Mark 11:14

Afar off - See the notes at Matthew 21:19.

Mark 11:15-24

See the notes at Matthew 21:12-22.

Mark 11:16

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

Mark 11:18

All the people were 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.

Mark 11:21

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

Mark 11:22

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.

Mark 11:25

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 Psalms 95:6; 2 Chronicles 6:13; Daniel 6:10; Luke 22:41; Acts 7:60; Acts 9:40. Yet a subject like this may be made 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 ... - See the notes at Matthew 6:12, Matthew 6:25.

Copyright Statement
These files are public domain.
Bibliographical Information
Barnes, Albert. "Commentary on Mark 11:23". "Barnes' Notes on the Whole Bible". 1870.

Smith's Bible Commentary

Chapter 11

And when they came nigh to Jerusalem, to Bethphage and Bethany, [they were] at the mount of Olives, he sendeth forth two of his disciples, 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 [that is] tied, whereon never man [has] sat: loose him, and bring him. And if any man say unto you, Why do ye this? say ye [just tell them] that the Lord hath need of him; and straightway [immediately] he will send him hither [they'll let him come]. And they went their way, and found the colt tied by the door without in a place [outside of the place] where two ways meet [the two streets met]; and they loose [untied] him. And certain of them that stood there said unto them, What do ye, loosing [untying] the colt? And they said unto them even as Jesus had commanded [that the Lord needs him]: and they let them go. And they brought the colt to Jesus, and [they] cast their garments on him; and he sat upon him. And many spread their garments in the way; and others cut down branches off the trees, and [they] strewed them in the way [path]. And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all [of the] things, and now the even tide was come, and he went out [returned] unto Bethany with the twelve ( Mark 11:1-11 ).

So, this is on a Sunday. And Jesus makes His entrance into Jerusalem riding the colt. Matthew's gospel and Luke's gospel gives us more details. They tell how the Pharisees objected to the cries of the disciples, saying that it was blasphemous because they were acknowledging Him as the Messiah. This is the first time Jesus had allowed any public proclamation of Himself as the Messiah. They were crying forth a Psalm that was definitely a prophetic Psalm of the Messiah: Psalm 118 . "Behold the stone that was set of not you builders, the same has become the chief cornerstone. This is marvelous; it is the work of God, it's marvelous in our eyes. This is the day the Lord has made; we will rejoice and be glad in it. Hosanna! Blessed is He who comes in the name of the Lord! Hosanna in the highest!" This is Psalm 118 , and they are quoting from this Messianic Psalm. And so that is why the Pharisees said, "Lord, you better rebuke them; you better stop them. That's blasphemy." And Jesus said, "I'll tell you the truth. If I would stop them, these very stones would start crying out." And so Jesus, fulfilling the prophecy of Zechariah 9:9 ,"Rejoice, O daughters of Jerusalem! Shout for joy! For your King cometh unto thee. But He is lowly; He is sitting on a colt." And here He comes riding in on a colt, just as the scriptures predicted. He looks around the temple, and then He leaves with His twelve disciples, as they go back over to Bethany to spend the night.

The next day would be Monday. And we read,

And on the morrow [that would be Monday], when they were come from Bethany, he was hungry: And seeing a fig tree afar off having leaves [on it], he came, if haply [by chance] he might find any thing thereon: and when they came to it, he found nothing but leaves; for the time of figs was not yet ( Mark 11:12-13 ).

Of course, this would have been in April, and figs generally do not become ripe until summertime. However, over there they have a first ripe fig. And when we go over there in February/March, you will see these large first ripe figs on the tree. And usually, they precede even the leaves, so that by the time the leaves come on the tree, these figs are pretty well developed. So, seeing this fig tree with leaves, He figured there might be some of these first ripe figs on it. Coming to it, finding no fruit,

And Jesus answered and said unto it [the tree], [Let] no man eat fruit of thee hereafter [this] forever. And his disciples heard it. And they come to Jerusalem: and Jesus went into the temple ( Mark 11:14-15 ),

Now, this was Monday, the day after the triumphant entry.

and [he] began to cast out them that sold and bought in the temple, and [he] overthrew the tables of the money changers, and the seats of them that sold doves; And he would not suffer [allow] that any man should carry any vessel through the temple ( Mark 11:16 ).

They were using the temple for a shortcut to get from one side of the city to the other, and they were carrying their things through the temple. And He stopped that. He was taking control. Now, this is the second time Jesus cleansed the temple. At the beginning of his ministry, John records how He cleansed the temple. Now this is at the end of the ministry, and again He is cleansing the temple. The thing that He is striking out against is those who are making merchandise of the things of God. And He has a real thing against mercenaries, those who would make merchandise of the things of God.

In the temple they were changing money, because the priest would not accept Roman coinage in the temple treasury. When you dropped your offering in, it better not be Roman coins, because they are unclean. That's Gentile money. "The only money we will accept are the Jewish sheckles." So, when you got paid, you got paid in Roman coins. You want to give to God your tithes, so you have to change your Roman coins for the Jewish sheckles so that you can give God your offering. So these fellows, the moneychangers, were sitting there in the temple. They had their tables all out, and they would change money for you at exorbitant rates. So they would really rip you off. "You want to give to God?" Well, they'll get their ten or fifteen percent by changing the money for you. "You want to offer a dove to God? We have kosher doves, guaranteed to be accepted by the priests." Because you could get a dove outside of the temple, out on the streets of Jerusalem. You could buy a dove for fifteen cents. But you buy one of those doves out on the street, and the doves were for the poor people who needed to make an offering to God. If you couldn't afford to offer a lamb or an ox or whatever, offer the dove. It's for the poor people. And out in the street, you buy one for fifteen cents. But you bring one in off the street and the priest would examine it carefully until he found a blemish and he said, "You can't offer this thing to God. Take it out of here." But these that were sold in the temple precincts at the priest's little booths, no questions asked. But you had to pay five bucks for one. So, they were ripping people off. And it angered Jesus that they would take advantage of people who were wanting to come to God, ripping them off for their desire to come to God. And so, "He overthrew the tables of the money changers and the seat of those that were selling doves."

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 ( Mark 11:17 ).

Boy! I wonder what Jesus would say about some of the churches today, with all their rip off schemes. I wonder what he would say about a lot of these letters that are sent out by many of these famous evangelists, letters that are filled with lies and deception. I get so upset when they write me these letters. I better not get on that. They listen to my tapes too. Maybe I will say something!

And the scribes and chief priests [when they] heard it, and [they] sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine. And when even was come, he went out of the city ( Mark 11:18-19 ).

Monday evening, He exits the city.

And in the morning [Tuesday morning], as they passed by, they saw the fig tree [and it was] dried up from the roots [died]. And Peter calling to remembrance saith unto him, Master, behold [look at], the fig tree which thou cursedst is withered away ( Mark 11:20-21 ).

Now, the fig tree was a symbol of the nation Israel. And here is a typical picture. Jesus was coming to the nation as the Messiah to receive the fruit. You remember the parable that Jesus said of how that the householder left his fields and his property in the hands of his servants. And he went away and he sent back at the time of harvest some of his servants that they might bring to him the fruit from his field. But these men who were in charge of the fields beat the servants and sent them away empty. So he sent other servants, but they continued to beat them. Some they killed, some they beat. And finally he said, "I will send my own son; surely they will reverence him." But when the son came, they said, "Look, here's the son. Let's kill him so we can take over the vineyard." And Jesus said, "What will the lord of that vineyard do?" And the Pharisees said, "Well, he's going to wipe them out." And Jesus said, "That's right," and then suddenly they realized, "Hey, he's talking about us." God was looking for fruit from the nation of Israel, the vine in Isaiah 6 . God planted the vineyard; He placed in it the choicest vines. He hedged about it and He dug the irrigation system and all, and it came time for Him to come and gather the grapes, but there was nothing but wild grapes. No real fruit. And so He'll let the vine go, and He'll give it out to others who will bring forth fruit.

Now, that's exactly what Jesus said was going to happen. The nation of Israel failed to bring forth the fruit that God was looking for, and thus, they were to be withered and die; and God would give out the vineyard, the work, to other nations, other people who will bring forth fruit. Jesus is still looking for fruit. He said, "I am the vine; My Father is the husbandman. Every branch in Me that bringeth forth fruit He cleanses it that it might bring forth more fruit." "Now you are clean through the word which I have spoken of you. Abide in Me and let My words abide in you, that you might bring forth much fruit. For herein is the Father glorified." God is looking that you might bring forth fruit for the kingdom. Israel failed. Jesus came to the fig tree; it was barren. Thus, He cursed it. It withered and died. And now, He is looking for the fruit from our lives and the fruit of the Spirit is love. And how God desires to receive that love from you and from me. He looks for fruit in His garden.

Now Jesus used this incident to talk to them about faith. Peter said, "Look, wow, Lord! That was just yesterday, but look, that thing has already withered and died from the roots."

And Jesus answering saith unto them, Have faith in God. For verily [assuredly] 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 those things which he saith shall come to pass; he shall have whatsoever he saith. Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them ( Mark 11:22-24 ).

What a broad promise for prayer. But, note. Who was He talking to? The multitudes? Nope. He was talking to His disciples. Who are these tremendous promises made to as far as prayer is concerned? They are made to disciples. And what constitutes discipleship? First of all: deny yourself, take up your cross, follow Him. So, this is not just a broad promise that anybody can say, "Well, bless God. All I have to do is believe it and say it, and I'm going to have it. Alright! I want a new Mercedes. I want a home on Lido Island. I want a yacht on the dock. I say it; I'm going to have it. Praise God! Hallelujah!" And what's the first thing that makes a disciple? Deny yourself. "Oh, wait a minute. That yacht isn't denying myself." You see, these promises are made not to everybody, but to those who have denied themselves to take up their cross and follow Jesus. So it would follow that you're not going to use this prayer, this power through prayer, to fulfill your own lusts. But you would be using it to bring glory to God.

Then Jesus said,

And when ye stand praying, forgive, if ye have aught against any ( Mark 11:25 );

Oh, the importance of forgiveness. "If you have aught against anyone, when you stand there praying, forgive them,"

that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses ( Mark 11:25-26 ).

That is heavy duty. You say, "What, does He mean what He said? Yes, but then, where is grace?" I don't know. "Isn't that then works?" Hey, don't ask me to change the words of Jesus. You say, "Well, how do you reconcile that with grace?" I can't. "Well, what do you do about it?" I forgive, like Jesus said. The forgiveness shows that Christ truly dwells in me. "For he who says abides in Him ought also to walk even as He walked." And as they were nailing Him to the cross, He said, "Father, forgive them, they know not what they do." If I walked as He walked, I too must forgive. And Jesus said, "If you do not forgive, neither will your Father which is in heaven forgive your trespasses." Forgiveness is one of the signs, that forgiving spirit is one of the signs that I am truly a child of God.

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 ( Mark 11:27 ),

This would be on Tuesday.

And [they] say unto him, By what authority doest thou these things? and who gave thee this authority to do these things? ( Mark 11:28 )

By what authority, and who gave it to you?

I get a big kick out of a lot of people who come up to our young ministers and say to them, "Who gave you the authority to baptize? Who gave you the authority to be a minister?" Especially the Mormons make that challenge, because they have the twelve apostles who only can give authority.

And Jesus answered and said unto them, I will ask of you one question, and answer me, and I will tell you by what authority I do these things. The baptism of John, was it from heaven, or of men? answer me. And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? But if we shall say, [it was] of men; they feared the people [then these people will stone us because they all think John was a prophet]: for all men counted John, that he was a prophet indeed. 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 ( Mark 11:29-33 ).

Next week, chapters 12 and 13. David said, "Thy word have I hid in my heart, O Lord, that I might not sin against You." And may we take the word of God and may the Spirit hide it away in our hearts tonight. Jesus said, "Now you are clean through the word that I have spoken unto you." And may that word of God have that cleansing effect in our lives tonight to bring us into that place of bearing more fruit for His glory. God bless you and God be with you, and keep His hand upon your life this week; just fill your heart and life with His love, with His Spirit. And may He bestow upon you the glorious blessings of fellowship with Him. In Jesus' name. "

Copyright Statement
Copyright © 2014, Calvary Chapel of Costa Mesa, Ca.
Bibliographical Information
Smith, Charles Ward. "Commentary on Mark 11:23". "Smith's Bible Commentary". 2014.

Contending for the Faith

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.

For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea: "This mountain" refers to the Mount of Olives while "the sea" refers to the Dead Sea. The Lord and His disciples are crossing the Mount of Olives; and below them, between the mountains of Judea and the mountains of Moab, lies the Dead Sea. Jesus uses the strong, picturesque language of hurling the mass of limestone some three thousand feet down into the basin of the Dead Sea.

and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass: This language is typical of the hyperbole that Jesus uses to emphasize a point. It is similar to His example of the camel and the eye of the needle (10:25). Plummer says, "’Removing mountains’ was a Jewish figure of speech for a very great difficulty, and it would be familiar to the disciples" (265). Jesus is not giving His disciples license to perform monstrous and unreasonable miracles. There would be no sense in dumping the Mount of Olives into the Dead Sea. The meaning must be that no task that is in accordance with God’s will is impossible if it is performed by those who believe and do not doubt. Gould adds:

"Moving a mountain" is not to be taken literally, but stands for any incredible thing, as stupendous as such moving, but not so out of line with the miracles to which Jesus confined himself. It is enough to say that neither Jesus nor his disciples ever removed mountains, except metaphorically (215).

he shall have whatsoever he saith: Jesus is not impulsively saying, "You just name it, and it’s yours!" But praying and asking must be consistent with the pattern of true prayer Jesus gives elsewhere. In fact, it must be consistent with all scriptural teaching.

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Contending for the Faith reproduced by permission of Contending for the Faith Publications, 4216 Abigale Drive, Yukon, OK 73099. All other rights reserved.
Bibliographical Information
Editor Charles Baily, "Commentary on Mark 11:23". "Contending for the Faith". 1993-2022.

Dr. Constable's Expository Notes

A. Jesus’ formal presentation to Israel 11:1-26

Mark chose to record four events: the Triumphal Entry (Mark 11:1-11), the cursing of the fig tree (Mark 11:12-14), the cleansing of the temple (Mark 11:15-19), and the lesson of the cursed fig tree (Mark 11:20-25). These events happened on three successive days (Monday through Wednesday) as the writer noted.

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Constable, Thomas. DD. "Commentary on Mark 11:23". "Dr. Constable's Expository Notes". 2012.

Dr. Constable's Expository Notes

2. Jesus’ condemnation of unbelieving Israel 11:12-26

This incident is the first part of another of Mark’s interrupted stories (cf. Mark 3:20-35; Mark 5:21-43; Mark 6:7-31). Its structure provides the key to its interpretation. First, Jesus cursed the fig tree. Then He cleansed the temple. Finally He came back to the fig tree with a lesson for the disciples. There is unity of subject matter in the whole section. The chiastic arrangement highlights the central element as being most revealing.

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Text Courtesy of Used by Permission.
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Constable, Thomas. DD. "Commentary on Mark 11:23". "Dr. Constable's Expository Notes". 2012.

Dr. Constable's Expository Notes

The lesson of the withered fig tree 11:20-26 (cf. Matthew 21:19-22)

This is the third part of the incident centering on the cleansing of the temple (cf. Mark 11:12-14).

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Constable, Thomas. DD. "Commentary on Mark 11:23". "Dr. Constable's Expository Notes". 2012.

Dr. Constable's Expository Notes

Rather than explaining the symbolic significance of the cursing of the fig tree, Jesus proceeded to focus on the means by which the miracle happened. This was an important discipleship lesson that Jesus had taught before (cf. Matthew 6:13-14; Matthew 7:7; Matthew 17:20; Matthew 18:19; Luke 11:9; Luke 17:6), but it appears only here in Mark. The point was that dependent trust in God can accomplish humanly impossible things through prayer (cf. James 1:6).

God is the source of the power to change. Moving a mountain is a universal symbol of doing something that appears to be impossible (cf. Zechariah 4:7). Jesus presupposed that overcoming the difficulty in view was God’s will. A true disciple of Jesus would hardly pray for anything else (Matthew 6:10). The person praying can therefore believe that what he requests will happen because it is God’s will. He will neither doubt God’s ability to do what he requests, since God can do anything, nor will he doubt that God will grant his petition, since it is God’s will. He will not have a divided heart about this matter. [Note: See David DeGraaf, "Some Doubts about Doubt: The New Testament Use of Diakrino," Journal of the Evangelical Theological Society 48:8 (December 2005):744-49.]

Why did Mark not explain what Jesus assumed, namely, that disciples would pray for God’s will to happen? Evidently when he wrote, his original readers were committed Christians. The Roman Empire then weeded out simply professing Christians much more than is true today, at least in the West. The idea that a Christian would want anything but the will of God to happen was absurd in a world where identifying oneself as a Christian meant severe persecution and possibly death.

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Constable, Thomas. DD. "Commentary on Mark 11:23". "Dr. Constable's Expository Notes". 2012.

Barclay's Daily Study Bible

Chapter 11

THE COMING OF THE KING ( Mark 11:1-6 )

11:1-6 When they were coming near to Jerusalem, to Bethphage and to Bethany, Jesus despatched two of his disciples, and said to them, "Go into the village opposite you, and as soon as you come into it, you will find tethered there a colt, on which no man has ever yet sat. Loose it and bring it to me. And if anyone says to you, 'Why are you doing this?' say, 'The Lord needs it,' and immediately he will send it." And they went away and they found the colt tethered, outside a door, on the open street, and they loosed it. And some of those who were standing by said to them, "What are you doing loosing this colt?" They said to them what Jesus had told them to say, and they let them go.

We have come to the last stage of the journey. There had been the time of withdrawal around Caesarea Philippi in the far north. There had been the time in Galilee. There had been the stay in the hill-country of Judaea and in the regions beyond Jordan. There had been the road through Jericho. Now comes Jerusalem.

We have to note something without which the story is almost unintelligible. When we read the first three gospels we get the idea that this was actually Jesus' first visit to Jerusalem. They are concerned to tell the story of Jesus' work in Galilee. We must remember that the gospels are very short. Into their short compass is crammed the work of three years, and the writers were bound to select the things in which they were interested and of which they had special knowledge. And when we read the fourth gospel we find Jesus frequently in Jerusalem. ( John 2:13, John 5:1, John 7:10.) We find in fact that he regularly went up to Jerusalem for the great feasts.

There is no real contradiction here. The first three gospels are specially interested in the Galilaean ministry, and the fourth in the Judaean. In fact, moreover, even the first three have indications that Jesus was not infrequently in Jerusalem. There is his close friendship with Martha and Mary and Lazarus at Bethany, a friendship which speaks of many visits. There is the fact that Joseph of Arimathaea was his secret friend. And above all there is Jesus' saying in Matthew 23:37 that often he would have gathered together the people of Jerusalem as a hen gathers her chickens under her wings but they were unwilling. Jesus could not have said that unless there had previously been more than one appeal which had met with a cold response.

This explains the incident of the colt. Jesus did not leave things until the last moment. He knew what he was going to do and long ago he had made arrangements with a friend. When he sent forward his disciples, he sent them with a pass-word that had been pre-arranged--"The Lord needs it now." This was not a sudden, reckless decision of Jesus. It was something to which all his life had been budding up.

Bethphage and Bethany were villages near Jerusalem. Very probably Bethphage means house of figs and Bethany means house of dates. They must have been very close because we know from the Jewish law that Bethphage was one of the circle of villages which marked the limit of a Sabbath day's journey, that is, less than a mile, while Bethany was one of the recognized lodging--places for pilgrims to the Passover when Jerusalem was full.

The prophets of Israel had always had a very distinctive method of getting their message across. When words failed to move people they did something dramatic, as if to say, "If you will not hear, you must be compelled to see." (compare specially 1 Kings 11:30-32.) These dramatic actions were what we might call acted warnings or dramatic sermons. That method was what Jesus was employing here. His action was a deliberate dramatic claim to be Messiah.

But we must be careful to note just what he was doing. There was a saying of the prophet Zechariah ( Zechariah 9:9), "Rejoice greatly, O daughter of Zion. Shout aloud, O daughter of Jerusalem. Lo, your king comes to you; triumphant and victorious is he, and riding on an ass and upon a colt the foal of an ass." The whole impact is that the King was coming in peace. In Palestine the ass was not a despised beast, but a noble one. When a king went to war he rode on a horse, when he came in peace he rode on an ass.

G. K. Chesterton has a poem in which he makes the modem donkey speak:

"When fishes flew ind forests walk'd

And figs grew upon thorn,

Some moment when the moon was blood

Then surely I was born.

"With monstrous head and sickening cry

And ears like errant wings,

The devil's walking parody

Of all four-footed things.

"The tatter'd outlaw of the earth

Of ancient crooked will;

Starve, scourge, deride me, I am dumb,

I keep my secret still.

"Fools! For I also had my hour,

One far fierce hour and sweet;

There was a shout about my ears,

And palms before my feet."

It is a wonderful poem. Nowadays the ass is a beast of amused contempt, but in the time of Jesus it was the beast of kings. But we must note what kind of a king Jesus was claiming to be. He came meek and lowly. He came in peace and for peace. They greeted him as the Son of David, but they did not understand.

It was just at this time that the Hebrew poems, The Psalms of Solomon, were written. They represent the kind of Son of David whom people expected. Here is their description of him:

"Behold, O Lord, and raise up unto them their king, the son of


At the time, in the which thou seest, O God, that he may

reign over Israel, thy servant.

And gird him with strength that he may shatter unrighteous rulers,

And that he may purge Jerusalem from nations that trample

her down to destruction.

Wisely, righteously he shall thrust out sinners from the


He shall destroy the pride of sinners as a potter's vessel.

With a rod of iron he shall break in pieces all their substance.

He shall destroy the godless nations with the word of his


At his rebuke nations shall flee before him,

And he shall reprove sinners for the thoughts of their


"All nations shall be in fear before him,

For he will smite the earth with the word of his mouth forever."

(Wis 17:21-25, 39.)

That was the kind of poem on which the people nourished their hearts. They were looking for a king who would shatter and smash and break. Jesus knew it--and he came meek and lowly, riding upon an ass.

When Jesus rode into Jerusalem that day, he claimed to be king, but he claimed to be King of peace. His action was a contradiction of all that men hoped for and expected.

HE THAT COMETH ( Mark 11:7-10 )

11:7-10 They brought the colt to Jesus, and they put their garments on it, and mounted him on it. Many of them spread their garments on the road. Others cut branches from the fields and spread them on the road. And those who were going before and those who were following kept shouting, "Save now! Blessed is the coming kingdom of our father David! Send thy salvation from the heights of heaven!"

The colt they brought had never been ridden upon. That was fitting, for a beast to be used for a sacred purpose must never have been used for any other purpose. It was so with the red heifer whose ashes cleansed from pollution ( Numbers 19:2, Deuteronomy 21:3).

The whole picture is of a populace who misunderstood. It shows us a crowd of people thinking of kingship in the terms of conquest in which they had thought of it for so long. It is oddly reminiscent of how Simon Maccabaeus entered Jerusalem a hundred and fifty years before, after he had blasted Israel's enemies in battle. "And he entered into it the three and twentieth day of the seventh month, in the hundred, seventy and first year, with thanksgiving and branches of palm trees, and with harps, and cymbals, and viols, and hymns and songs, because there was destroyed a great enemy out of Israel." ( 1Ma_13:51 .) It was a conqueror's welcome they sought to give to Jesus, but they never dreamed of the kind of conqueror he wished to be.

The very shouts which the crowd raised to Jesus showed how their thoughts were running. When they spread their garments on the ground before him, they did exactly what the crowd did when that man of blood Jehu was anointed king. ( 2 Kings 9:13.) They shouted, "Blessed is he who comes in the name of the Lord!" That is a quotation from Psalms 118:26, and should really read a little differently, "Blessed in the name of the Lord is he who comes!"

There are three things to note about that shout.

(i) It was the regular greeting with which pilgrims were addressed when they reached the Temple on the occasion of the great feasts.

(ii) "He who comes" was another name for the Messiah. When the Jews spoke about the Messiah, they talked of him as the One who is Coming.

(iii) But it is the whole origin of the Psalm from which the words come that makes them supremely suggestive. In 167 B.C. there had arisen an extraordinary king in Syria called Antiocheius. He had conceived it his duty to be a missionary of Hellenism and to introduce Greek ways of life, Greek thought and Greek religion wherever he could, even, if necessary, by force. He tried to do so in Palestine.

For a time he conquered Palestine. To possess a copy of the law or to circumcise a child were crimes punishable by death. He desecrated the Temple courts. He actually instituted the worship of Zeus where Jehovah had been worshipped. With deliberate insult he offered swine's flesh on the great altar of the burnt-offering. He made the chambers round the Temple courts into brothels. He did everything he could to wipe out the Jewish faith.

It was then that Judas Maccabaeus arose, and after an amazing career of conquest, in 163 B.C. he drove Antiocheius out and re-purified and re-consecrated the temple, an event which the Feast of the Dedication, or the Feast of Hanukah, still commemorates. And in all probability Psalms 118:1-29 was written to commemorate that great day of purification and the battle which Judas Maccabaeus won. It is a conqueror's psalm.

Again and again we see the same thing happening in this incident. Jesus had claimed to be the Messiah, but in such a way as to try to show that the popular ideas of the Messiah were misguided. But the people did not see it. Their welcome was one which befitted, not the King of love, but the conqueror who would shatter the enemies of Israel.

In Mark 11:9-10 there is the word Hosanna. The word is consistently misunderstood. It is quoted and used as if it meant Praise; but it is a simple transliteration of the Hebrew for Save now! it occurs in exactly the same form in 2 Samuel 14:4 and 2 Kings 6:26, where it is used by people seeking for help and protection at the hands of the king. When the people shouted Hosanna it was not a cry of praise to Jesus, which it often sounds like when we quote it. It was a cry to God to break in and save his people now that the Messiah had come.

No incident so shows the sheer courage of Jesus as this does. In the circumstances one might have expected him to enter Jerusalem secretly and to keep hidden from the authorities who were out to destroy him. Instead he entered in such a way that the attention of every eye was focussed upon him. One of the most dangerous things a man can do is to go to people and tell them that all their accepted ideas are wrong. Any man who tries to tear up by the roots a people's nationalistic dreams is in for trouble. But that is what Jesus deliberately was doing. Here we see Jesus making the last appeal of love and making it with a courage that is heroic.


11:11 And he came into Jerusalem into the Temple. After he had looked round everything, when it was now late, he went out to Bethany with the Twelve.

This simple verse shows us two things about Jesus which were typical of him.

(i) It shows us Jesus deliberately summing up his task. The whole atmosphere of the last days was one of deliberation. Jesus was not recklessly plunging into unknown dangers. He was doing everything with his eyes wide open. When he looked round everything, he was like a commander summing up the strength of the opposition and his own resources preparatory to the decisive battle.

(ii) It shows us where Jesus got his strength. He went back to the peace of Bethany. Before he joined battle with men he sought the presence of God. It was only because each day he faced God that he could face men with such courage.

This brief passage also shows us something about the Twelve. They were still with him. By this time it must have been quite plain to them that Jesus was committing suicide, as it seemed to them. Sometimes we criticize them for their lack of loyalty in the last days, but it says something for them, that, little as they understood what was happening, they still stood by him.

THE FRUITLESS FIG-TREE ( Mark 11:12-14 ; Mark 11:20-21 )

11:12-14,20-21 When, on the next day, they were coming out from Bethany, Jesus was hungry. From a distance he saw a fig-tree in leaf, and he went to it to see if he would find anything on it. When he came to it he found nothing except leaves, for it was not yet the season of figs. He said to it, "Let no one eat fruit from you for ever." And the disciples heard him say it.... When they were going along the road early in the morning, they saw the fig-tree withered from the roots. Peter remembered what Jesus had said the day before and said, "Teacher! Look! The fig-tree which you cursed has withered away!"

Although the story of the fig-tree is in Mark's gospel divided into two we take it as one. The first part of the story happened on the morning of one day, and the second part on the morning of the next day, and, chronologically, the cleansing of the Temple came in between. But, when we are trying to see the meaning of the story, we are better to take it as one.

There can be no doubt that this, without exception, is the most difficult story in the gospel narrative. To take it as literal history presents difficulties which are well-nigh insuperable.

(i) The story does not ring true. To be frank, the whole incident does not seem worthy of Jesus. There seems a certain petulance in it. it is just the kind of story that is told of other wonder-workers but never of Jesus. Further, we have this basic difficulty. Jesus had always refused to use his miraculous powers for his own sake. He would not turn the stones into bread to satisfy his own hunger. He would not use his miraculous powers to escape from his enemies. He never used his power for his own sake. And yet here he uses his power to blast a tree which had disappointed him when he was hungry.

(ii) Worse, the whole action was unreasonable. This was the Passover Season, that is, the middle of April. The fig-tree in a sheltered spot may bear leaves as early as March, but never did a fig-tree bear figs until late May or June. Mark says that it was not the season for figs. Why blast the tree for failing to do what it was not possible for it to do? It was both unreasonable and unjust. Some commentators, to save the situation, say that what Jesus was looking for was green figs, half-ripe figs in their early stages, but such unripe fruit was unpleasant and was never eaten.

The whole story does not seem to fit Jesus at all. What are we to say about it?

If we are to take this as the story of something which actually happened, we must take it as an enacted parable. We must in fact take it as one of those prophetic, symbolic, dramatic actions. If we take it that way, it may be interpreted as the condemnation of two things.

(i) It is the condemnation of promise without fulfillment. The leaves on the tree might be taken as the promise of fruit, but there was no fruit there. It is the condemnation especially of the people of Israel. All their history was a preparation for the coming of God's Chosen One. The whole promise of their national record was that when the Chosen One came they would be eager to receive him. But when he did come, that promise was tragically unfulfilled.

Charles Lamb tells of a certain man called Samuel le Grice. In his life there were three stages. When he was young, people said of him, "He will do something." As he grew older and did nothing, they said of him, "He could do something if he tried." Towards the end they said of him, "He might have done something if he had tried." His life was the tale of a promise that was never fulfilled. If this incident is an enacted parable it is the condemnation of unfulfilled promise.

(ii) It is the condemnation of profession without practice. It might be taken that the tree with its leaves professed to offer something and did not. The whole cry of the New Testament is that a man can be known only by the fruits of his life. "You will know them by their fruits." ( Matthew 7:16.) "Bear fruits that befit repentance." ( Luke 3:8.) It is not the man who piously says, "Lord, Lord," who will enter into the Kingdom but the man who does God's will. ( Matthew 7:21.) Unless a man's religion makes him a better and more useful man, makes his home happier, makes life better and easier for those with whom he is brought into contact, it is not religion at all. No man can claim to be a follower of Jesus Christ and remain entirely unlike the Master whom he professes to love.

If this incident is to be taken literally and is an enacted parable, that must be the meaning. But, relevant as these lessons may be, it seems difficult to extract them from the incident, because it was quite unreasonable to expect the fig-tree to bear figs when the time for figs was still six weeks away.

What then are we to say? Luke does not relate this incident at all, but he has the parable of the fruitless fig-tree ( Luke 13:6-9). Now that parable ends indecisively. The master of the vineyard wished to root up the tree. The gardener pled for another chance. The last chance was given; and it was agreed that if the tree bore fruit it should be spared, and if not it should be destroyed. May it not be that this incident is a kind of continuation of that parable? The people of Israel had had their chance. They had failed to bear fruit. And now was the time for their destruction. It has been suggested--and it is quite possible--that on the road from Bethany to Jerusalem there was a lonely blasted fig-tree. It may well be that Jesus said to his disciples, "You remember the parable I told you about the fruitless fig-tree? Israel is still fruitless and will be blasted as that tree." It may well be that that lonely tree became associated in men's minds with a saying of Jesus about the fate of fruitlessness, and so the story arose.

Let the reader take it as he will. To us there seem insuperable difficulties in taking it literally. It seems to us to be in some way connected with the parable of the fruitless tree. But in any event the whole lesson of the incident is that uselessness invites disaster.

THE WRATH OF JESUS ( Mark 11:15-19 )

11:15-19 They came into Jerusalem, and when Jesus had come into the sacred precincts, he began to cast out those who sold and bought in the sacred place, and he overturned the tables of the money-changers and the seats of those who sold doves, and he would not allow that anyone should carry their gear through the sacred precincts. The burden of his teaching and speaking was, "Is it not written, My house shall be called a house of prayer for all nations, but you have made it a brigands' cave?" The chief priests and the experts in the law heard him, and they sought a way to destroy him, for they were afraid of him, for the whole crowd was astonished at his teaching.

And when evening came he went out of the city.

We will visualize this far better if we have in our mind's eye a picture of the lay-out of the Temple precincts. There are two closely connected words used in the New Testament. The first is hieron ( G2411) , which means the sacred place. This included the whole temple area. The temple area covered the top of Mount Zion and was about thirty acres in extent. It was surrounded by great walls which varied on each side, 1,300 to 1,000 feet in length. There was a wide outer space called the Court of the Gentiles. Into it anyone, Jew or Gentile, might come. At the inner edge of the Court of the Gentiles was a low wall with tablets set into it which said that if a Gentile passed that point the penalty was death. The next court was called the Court of the Women. It was so called because unless women had come actually to offer sacrifice they might not proceed farther. Next was the Court of the Israelites. In it the congregation gathered on great occasions, and from it the offerings were handed by the worshippers to the priests. The inmost court was the Court of the Priests.

The other important word is naos ( G3485) , which means the Temple proper, and it was in the Court of the Priests that the Temple stood. The whole area, including all the different Courts, was the sacred precincts (hieron, G2411) ). The special building within the Court of the Priests was the Temple (naos, G3485) .

This incident took place in the Court of the Gentiles. Bit by bit the Court of the Gentiles had become almost entirely secularised. It had been meant to be a place of prayer and preparation, but there was in the time of Jesus a commercialised atmosphere of buying and selling which made prayer and meditation impossible. What made it worse was that the business which went on there was sheer exploitation of the pilgrims.

Every Jew had to pay a temple tax of one half shekel a year. That was a sum of 6p. It does not seem much but it has to be evaluated against the fact that the standard day's wage for a working man was 3p. That tax had to be paid in one particular kind of coinage. For ordinary purposes Greek, Roman, Syrian, Egyptian, Phoenician, Tyrian coinages were an equally valid. But this tax had to be paid in shekels of the sanctuary. It was paid at the Passover time. Jews came from an over the world to the Passover and with all kinds of currencies. When they went to have their money changed they had to pay a fee of lp., and should their coin exceed the tax, they had to pay another lp. before they got their change. Most pilgrims had to pay this extra 2p. before they could pay their tax. We must remember that that was half a day's wage, which for most men was a great deal of money.

As for the sellers of doves--doves entered largely into the sacrificial system ( Leviticus 12:8, Leviticus 14:22, Leviticus 15:14). A sacrificial victim had to be without blemish. Doves could be bought cheaply enough outside, but the temple inspectors would be sure to find something wrong with them, and worshippers were advised to buy them at the temple stalls. Outside doves cost as little as 3p a pair, inside they cost as much as 75p. Again it was sheer imposition, and what made matters worse was that this business of buying and selling belonged to the family of Annas who had been High Priest.

The Jews themselves were well aware of this abuse. The Talmud tells us that Rabbi Simon ben Gamaliel, on hearing that a pair of doves inside the temple cost a gold piece, insisted that the price be reduced to a silver piece. It was the fact that poor, humble pilgrims were being swindled which moved Jesus to wrath. Lagrange, the great scholar, who knew the East so well, tells us that precisely the same situation still obtains in Mecca. The pilgrim, seeking the divine presence, finds himself in the middle of a noisy uproar, where the one aim of the sellers is to exact as high a price as possible and where the pilgrims argue and defend themselves with equal fierceness.

Jesus used a vivid metaphor to describe the temple court. The road from Jerusalem to Jericho was notorious for its robbers. It was a narrow winding road, passing between rocky defiles. Amidst the rocks were caves where the brigands lay in wait, and Jesus said, "There are worse brigands in the temple courts than ever there are in the caves of the Jericho road."

Mark 11:16 has the odd statement that Jesus would not allow anyone to carry his gear through the temple court. In point of fact the temple court provided a short cut from the eastern part of the city to the Mount of Olives. The Mishnah itself lays down, "A man may not enter into the temple mount with his staff or his sandal or his wallet, or with the dust upon his feet, nor may he make of it a short by-path." Jesus was reminding the Jews of their own laws. In his time the Jews thought so little of the sanctity of the outer court of the temple that they used it as a thoroughfare on their business errands. It was to their own laws that Jesus directed their attention, and it was their own prophets that he quoted to them. ( Isaiah 56:7 and Jeremiah 7:11.)

What moved Jesus to such wrath?

(i) He was angry at the exploitation of the pilgrims. The Temple authorities were treating them not as worshippers, not even as human beings, but as things to be exploited for their own ends. Man's exploitation of man always provokes the wrath of God, and doubly so when it is made under the cloak of religion.

(ii) He was angry at the desecration of God's holy place. Men had lost the sense of the presence of God in the house of God. By commercialising the sacred they were violating it.

(iii) Is it possible that Jesus had an even deeper anger? He quoted Isaiah 56:7, "My house shall be called a house of prayer for all peoples." Yet in that very same house there was a wall beyond which to pass was for the Gentile death. It may well be that Jesus was moved to anger by the exclusiveness of Jewish worship and that he wished to remind them that God loved, not the Jews, but the world.

THE LAWS OF PRAYER ( Mark 11:22-26 )

11:22-26 Jesus answered, "Have faith in God. This is the truth I tell you--whoever will say to this mountain, 'Be lifted up and be cast into the sea,' and who in his heart does not doubt, but believes that what he says is happening, it will be done for him. So then I tell you, believe that you have received everything for which you pray and ask, and it will be done for you. And whenever you stand praying, if you have anything against anyone, forgive it, so that your Father who is in heaven may forgive you your trespasses."

We return now to sayings which Mark attaches to the story of the blasting of the fig-tree. We have noticed more than once how certain sayings of Jesus stuck in men's minds although the occasion on which he said them had been forgotten. It is so here. The saying about the faith which can remove mountains also occurs in Matthew 17:20 and in Luke 17:6, and in each of the gospels it occurs in a quite different context. The reason is that Jesus said it more than once and its real context had often been forgotten. The saying about the necessity of forgiving our fellow-men occurs in Matthew 6:12; Matthew 6:14 again in a quite different context. We must approach these sayings as not so much having to do with particular incidents, but as general rules which Jesus repeatedly laid down.

This passage gives us three rules for prayer.

(i) It must be the prayer of faith. The phrase about removing mountains was a quite common Jewish phrase. It was a regular, vivid phrase for removing difficulties. It was specially used of wise teachers. A good teacher who could remove the difficulties which the minds of his scholars encountered was called a mountain-remover. One who heard a famous Rabbi teach said that "he saw Resh Lachish as if he were plucking up mountains." So the phrase means that if we have real faith, prayer is a power which can solve any problem and make us able to deal with any difficulty. That sounds very simple, but it involves two things.

First, it involves that we should be willing to take our problems and our difficulties to God. That in itself is a very real test. Sometimes our problems are that we wish to obtain something we should not desire at all, that we wish to find a way to do something we should not even think of doing, that we wish to justify ourselves for doing something to which we should never lay our hands or apply our minds. One of the greatest tests of any problem is simply to say, "Can I take it to God and can I ask his help?"; Second, it involves that we should be ready to accept God's guidance when he gives it. It is the commonest thing in the world for a person to ask for advice when all he really wants is approval for some action that he is already determined to take. It is useless to go to God and to ask for his guidance unless we are willing to be obedient enough to accept it. But if we do take our problems to God and are humble enough and brave enough to accept his guidance, there does come the power which can conquer the difficulties of thought and of action.

(ii) It must be the prayer of expectation. It is the universal fact that anything tried in the spirit of confident expectation has a more than double chance of success. The patient who goes to a doctor and has no confidence in the prescribed remedies has far less chance of recovery than the patient who is confident that the doctor can cure him. When we pray, it must never be a mere formality. It must never be a ritual without hope.

James Burns quotes a scene from Leonard Merrick's book, Conrad in Quest of His Youth. "Do you think prayers are ever answered?" inquired Conrad. "In my life I have sent up many prayers, and always with the attempt to persuade myself that some former prayer had been fulfilled. But I knew. I knew in my heart none ever had been. Things that I wanted have come to me, but--I say it with all reverence--too late...." Mr. Irquetson's fine hand wandered across his brow. "Once," he began conversationally, "I was passing with a friend through Grosvenor Street. It was when in the spring the tenant's fancy lightly turns to coats of paint, and we came to a ladder leaning against a house that was being redecorated. In stepping to the outer side of it my friend lifted his hat to it. You may know the superstition. He was a 'Varsity man, a man of considerable attainments. I said, 'Is it possible you believe in that nonsense?' He said, 'N-no, I don't exactly believe in it, but I never throw away a chance'." On a sudden the vicar's inflexion changed, his utterance was solemn, stirring, devout, "I think, sir, that most people pray on my friend's principle--they don't believe in it, but they never throw away a chance."

There is much truth in that. For many people prayer is either a pious ritual or a forlorn hope. It should be a thing of burning expectation. Maybe our trouble is that what we want from God is our answer, and we do not recognize his answer when it comes.

(iii) It must be the prayer of charity. The prayer of a bitter man cannot penetrate the wall of his own bitterness. Why? If we are to speak with God there must be some bond between two people who have nothing in common. The principle of God is love, for he is love. If the ruling principle of a man's heart is bitterness, he has erected a barrier between himself and God. If ever the prayer of such a man is to be answered he must first ask God to cleanse his heart from the bitter spirit and put into it the spirit of love. Then he can speak to God and God can speak to him.


11:27-33 Once again they came to Jerusalem, and, when Jesus was walking in the Temple, the chief priests and the experts in the law and the elders came to him, and said to him, "By what kind of authority do you do these things? Or, who gave you authority to do these things?" Jesus said, "I will put one point to you, and, if you answer me, I will tell you by what kind of authority I do these things. Was the baptism of John from heaven? or was it from men? Answer me!" They discussed the matter among themselves. "If," they said, "we say, 'From heaven,' he will say, 'Why did you not believe in it?' But, are we to say, 'From men'?"--for they were afraid of the people, for all truly held that John was a prophet. So they answered Jesus, "We do not know." So Jesus said to them, "Neither do I tell you by what kind of authority I do these things."

In the sacred precincts there were two famous cloisters, one on the east and one on the south side of the Court of the Gentiles. The one on the east was called Solomon's Porch. It was a magnificent arcade made by Corinthian columns 35 feet high. The one on the south was even more splendid. It was called the Royal Cloister. It was formed by four rows of white marble columns, each 6 feet in diameter and 30 feet high. There were 162 of them. It was common for Rabbis and teachers to stroll in these columns and to teach as they walked. Most of the great cities of ancient times had these cloisters. They gave shelter from the sun and the wind and the rain, and, in point of fact, it was in these places that most of the religious and philosophic teaching was done. One of the most famous schools of ancient thought was that of the Stoics. They received their name from the fact that Zeno, their founder, taught as he walked in the Stoa Poikile, the Painted Porch, in Athens. The word stoa ( G4745) means porch or arcade and the Stoics were the school of the porch. It was in these cloisters in the Temple that Jesus was walking and teaching.

To him there came a deputation of the chief priests and the experts in the law, that is the scribes, rabbis and elders. This was in reality a deputation from the Sanhedrin, of which these three groups formed the component parts. They asked a most natural question. For a private individual, all on his own, to clear the Court of the Gentiles of its accustomed and official traders was a staggering thing. So they asked Jesus, "By what kind of authority do you act like that?"

They hoped to put Jesus into a dilemma. If he said he was acting under his own authority they might well arrest him as a megalomaniac before he did any further damage. If he said that he was acting on the authority of God they might well arrest him on an obvious charge of blasphemy, on the grounds that God would never give any man authority to create a disturbance in the courts of his own house. Jesus saw quite clearly the dilemma in which they sought to involve him, and his reply put them into a dilemma which was still worse. He said that he would answer on condition that they would answer one question for him, "Was John the Baptist's work, in your opinion, human or divine?"

This impaled them on the horns of a dilemma. If they said it was divine, they knew that Jesus would ask why they had stood out against it. Worse than that--if they said it was divine, Jesus could reply that John had in fact pointed all men to him, and that therefore he was divinely attested and needed no further authority. If these members of the Sanhedrin agreed that John's work was divine, they would be compelled to accept Jesus as the Messiah. On the other hand, if they said that John's work was merely human, now that John had the added distinction of being a martyr, they knew quite well that the listening people would cause a riot. So they were compelled to say weakly that they did not know, and thereby Jesus escaped the need to give them any answer to their question.

The whole story is a vivid example of what happens to men who will not face the truth. They have to twist and wriggle and in the end get themselves into a position in which they are so helplessly involved that they have nothing to say. The man who faces the truth may have the humiliation of saying that he was wrong, or the peril of standing by it, but at least the future for him is strong and bright. The man who will not face the truth has nothing but the prospect of deeper and deeper involvement in a situation which renders him helpless and ineffective.

-Barclay's Daily Study Bible (NT)

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Text Courtesy of Used by Permission.
Bibliographical Information
Barclay, William. "Commentary on Mark 11:23". "William Barclay's Daily Study Bible". 1956-1959.

Gann's Commentary on the Bible

Mark 11:23

mountain ... figurative for one’s troubles and obstacles. Zechariah 4:7;

    Is Jesus speaking literally and miraculously, or figuratively?

    Remember that Herod was noted for making mountains out of hills. (Three such fortresses as the Herodium.) Is Jesus saying that if Herod could with persistence and patience, great determination, and heard work, create a mountain, with the same persistence, determination, and work, you can move one into the sea?

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These files are public domain.
Text Courtesy of Used by Permission.
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Gann, Windell. "Commentary on Mark 11:23". Gann's Commentary on the Bible. 2021.

Gill's Exposition of the Whole Bible

For verily I say unto you, that whosoever shall say unto this mountain,.... The Mount of Olives, at, or near which they now were,

be thou removed, and be thou cast into the sea; that is, of Galilee, which was nearest, and yet many miles off:

and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; not only as to removing a mountain, and casting it into the sea, but any thing equally difficult;

he shall have whatsoever he saith: whatever he commands shall be done; :-.

Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliographical Information
Gill, John. "Commentary on Mark 11:23". "Gill's Exposition of the Entire Bible". 1999.

Henry's Complete Commentary on the Bible

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 (Mark 11:12; Mark 11:12), 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,Mark 11:14; Mark 11:14. Sweetness and good fruit are, in Jotham's parable, the honour of the fig-tree (Judges 9:11), 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 13:6; Luke 13:7); 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 (Romans 11:8; Romans 11:25), 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 (Romans 11:26), 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, Mark 11:16; Mark 11:16. 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,Mark 11:17; Mark 11:17. So it is written, Isaiah 56:7. 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 8:41. 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 2:16); 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 8:59; John 10:31), 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, Mark 11:18; Mark 11:18. 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 (Mark 11:19; Mark 11:19), 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,Mark 11:20; Mark 11:20. 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,Mark 11:21; Mark 11:21. 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 (Numbers 17:8), 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 (Mark 11:22; Mark 11:22); 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, Mark 11:23; Mark 11:24. 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 (Mark 11:24; Mark 11:24), "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, Mark 11:24; Mark 11:24. Verily I say unto you, Ye shall," Mark 11:23; Mark 11:23. 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 Corinthians 13:2. [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 (Romans 5:1), and so removes the mountains of guilt, and casts them into the depths of the sea, never to rise up in judgment against us, Micah 7:19. It purifies the heart (Acts 15:9), and so removes mountains of corruption, and makes them plains before the grace of God, Zechariah 4:7. 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, Psalms 114:4-7.

      (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 (Mark 11:25; Mark 11:26); 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;Matthew 5:23; Matthew 5:24. 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.

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These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
Bibliographical Information
Henry, Matthew. "Complete Commentary on Mark 11:23". "Henry's Complete Commentary on the Whole Bible". 1706.

Kelly Commentary on Books of the Bible

The transfiguration, as a matter of fact witnessed by the eyes of chosen witnesses, introduces naturally the great change that was about to be effected by the mighty power of God; for that wondrous scene was the passing vision of a glory that shall never pass away. Therein certain disciples were admitted to a sight of the kingdom of God coming with power, founded upon the rejection of Christ by man, and the maintenance and manifestation by-and-by of the power of that Jesus rejected of man, but glorified by God. Of course, our Lord's ministry had this double character. It was, as is everything in Scripture, presented to human responsibility before its result is established on God's part. There was every evidence and proof that man could ask; there was every moral manifestation of God; but man had no heart for it. Hence the only effect of such a witness was the rejection of Christ and of God Himself as thus morally represented here below. What, then, will God do? Surely He will make good His counsel by His own power; for nothing fails that is of Him, and every testimony of His must accomplish its aim. But then God waits; and, even before He lays the foundation for that great work of establishing His own kingdom and power, He gives a sight of it to those whom He is pleased to elect. Hence it is that the transfiguration was a kind of bridge, so to speak, between the present and the future, confronting men even now with God's plans! It is really the introduction, as far as a testimony and even a sample could go with believers, of that kingdom which should be set up and displayed in due time. Not that the rejection of Christ ceases after this, but, on the contrary, goes on up to the cross itself. But in the cross, resurrection, and ascension of our Lord Jesus Christ, we see, by faith, the issue complete; man's rejection on the one side, and God's foundation actually laid on the other. Notwithstanding a testimony to it was on this holy mount brought before the sight of the disciples according to the sovereign choice of our Lord, He takes even out of the chosen twelve a chosen few to be the witnesses of His glory. But this gives it a very important and emphatic place in the synoptic gospels, which bring before us the Galilean progress of Christ; more particularly in the point of view of ministry we have this in our gospel.

The Lord having then taken up James and John, as well as Peter, was transfigured before these disciples. The glorified men, Elias with Moses, are seen talking with Him. Peter lets out his lack of appreciation of the glory of Christ, and the more remarkably, because only in the scene immediately before Peter had in striking terms testified to Jesus. But God must show that there is but One faithful witness; and the very soul that stood out brightly, we may say, for a little moment in the scene that preceded the transfiguration, is the same that manifests the earthen vessel more than any other in the transfiguration. "It is good," says Peter, "for us to be here. Let us make three tabernacles; one for thee, and one for Moses, and one for Elias." It is evident, that although he might put the Saviour at the head of the three, he counted the others to be in a measure on a level with Him. At once we see the cloud overshadowing, and hear the voice out of it which maintains supreme undivided glory for the Son of God. "This" (says the Father; for He it was who spoke) "this is my beloved Son: hear him."

You will observe that in Mark there is an omission. We have not here the expression of complacency. In Matthew this was made prominent, as we know. InMatthew 17:1-27; Matthew 17:1-27 it is, "This is my beloved Son, in whom I am well pleased: hear ye him," I apprehend the reason was to set this in the most absolute contrast with His rejection by the Jewish people. So again, in the gospel of Luke, we have the testimony of Christ being God's Son on the ground of hearing Him rather than Moses or Elias. "This is my beloved Son," he says: "hear him," omitting the expression of the Father's complacency in Him. Assuredly He was always the object of the Father's delight; but still there is not always the same reason for asserting it. Whereas, on comparing the testimony in 2 Peter 1:1-21, there is an omission of "hear him" found in the three gospels. "This is my beloved Son, in whom I am well pleased." It is evident that the superiority of the Lord Jesus Christ over the law and the prophets is not the point in Peter. The reason, I think, is obvious. That question had been already decided: Christianity had come in. It was not the point here to claim for Christ a place above the law and the prophets, but to show simply the glory of the Son in the eyes of the Father, and His delight or loving satisfaction in Him; just as afterwards he makes it plain that in all the word of God the one object of the Holy Ghost is Christ's glory; for holy men of old spake as they were moved of Him. Scripture was not written by man's will; rather, God had a great purpose in His word, which was not met by the transient application of certain parts of it to isolated facts, to this person or to that. There was one grand uniting bond throughout all prophecy of Scripture. The object of it all was this the glory of Christ. Separate prophecy from Christ, and you divert the stream of the testimony from the person of Him to whom that testimony is most due. It contains not mere warnings about peoples, nations, tongues, or lands; about facts providential, or otherwise; about kings, empires, or systems in the world: Christ is the Spirit's object. So on the mount we hear the Father there witnessing to Christ, who supremely was the object of His delight. The kingdom was ensampled there; Moses also, and Elias; but there was One object pre-eminently before the Father, and that object was Jesus. "This is my beloved Son, in whom I am well pleased." The point was not exactly hearing Christ, but hearing the Father about Him, so to speak. Such was the emphatic object here; and therefore, as I believe, are the words "hear him" omitted. In Matthew we have the fullest form of all, which the more enforces the call to hear Him. Luke gives the "hear him," but the expression, both in Mark and Luke, of personal complacency was not so much the ruling aim. Of course, there were common points in all, but I just notice this for a little passing moment to illustrate their differences.

Then we find, without dwelling upon all the particulars, that our Lord tells the disciples that the vision was to be kept hid till the rising from the dead. His own resurrection would introduce an entirely new character of testimony. Then it was that the disciples could make manifest, without hindrance, this great truth. The Lord was thus teaching them their total incapacity, until that great event brought in a new work of God, the basis of a new and unrestricted testimony, old things being passed away, and all things made new to the believer.

This, I think, was very important, if we look at the disciples here as called to service. It is not in man's power to take up the service or the testimony of Christ as he will. From this is evident the weighty place that the rising from the dead holds in Scripture. Outside Christ sin reigned in death. In Him was no sin; but, until the resurrection, there could not be a full testimony rendered to His glory or His work. And so in point of fact it was. After this follow, passingly, a notice of the difficulties, which shows how truly our Lord had measured their incapacity; for the disciples were really under the influence of the scribes themselves at this time.

At the foot of the mountain another scene opens. At the top we have seen, not the kingdom of God only, but the glory of Christ; and, above all, Christ as the Son, whom the Father proclaimed now as the One to be heard beyond the law or the prophets. This the disciples never did understand till the resurrection; and very manifest is the reason, because the law had naturally its place till then, and the prophets came in as corroborating the law and maintaining its just authority. The raising from the dead does not in any wise weaken either the law or the prophets, but it gives occasion to the display of a superior glory. However, at the foot of the mountain there is an awful evidence to present facts, just after the sample of what is to come. Meanwhile, before the kingdom of God is established in power, who is the potentate that influences men and that reigns in this world? It is Satan. In the case before us most manifest was his power a power that the disciples themselves could not eject from the world because of their unbelief. Here, again, we see how manifestly service is the great thought all through this gospel. The father is in distress, for it was an old story; it was no new thing for Satan to exercise this power over man in the world. From his childhood such was the case; even as from the earliest day it was the history of man. In vain had the father appealed to those that bore the name of the Lord in the world; for they had wholly failed. This drew out from our Lord Jesus a severe reproof of their unbelief, and especially for the reason that they were His servants. There was no straitness in Him; no stint of power on His part. It was really unbelief in them. Hence He could only say, when this manifestation of the weakness of the disciples was brought before Him, "O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming." For the Lord would not hide the full extent of the power of Satan, but allows the child to be torn by his power before their eyes. There could be no question that the spell was unbroken up to this. The disciples had in no way subdued, suppressed, or crushed the power of Satan over the child. "And he asked his father, How long is it ago since this came unto him? And he said, Of a child." It was really the history of this world in contrast with the new creation. Of the world, or rather kingdom, of God, a vision at least had just been seen in the transfiguration.

Thus the chapter is first of all founded upon the announced death of Christ in utter rejection, and the certainty of God's introducing His kingdom of glory for the Christ rejected of men. In the next place, the uselessness or impossibility of testifying the transfiguration till the rising from the dead is affirmed: then it would be most timely. Lastly follows the evidence of what the power of Satan really is before the kingdom of God finally comes in power, where the testimony of it even was unknown. The fact is, that under the surface of this world viewed by the disciples, and brought to light by the presence of our Lord Jesus, there is this complete subjection of man from his earliest days, as it is said. The power of Satan over man is too plain, and the servants of the Lord only proved how powerless they were, not from any defect of power in Christ, but because of their own lack of faith to draw it out. The Saviour at once proceeds to act, letting the man see that all turns on faith. In the meantime, what Christ brings into evidence is the power that deals with Satan before the kingdom is established. Such is the testimony at the foot of the mountain. The kingdom will surely in due time be established, but meanwhile faith in Christ defeats the enemy's power. It is beyond doubt that this was the true want and only remedy. Faith in Him alone could secure a blessing; and so, accordingly, the father tremblingly appeals to the Lord in his distress. "Lord," he says, "I believe; help thou mine unbelief." "When Jesus then saw the people running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him." The work was done. Apparently the child was no more; but the Lord "took him by the hand, lifted him up, and he arose." In the house He gave the disciples another profitable lesson in the way of ministry.

Such, then, it is easy to see, is the point that comes out here. The Lord shows that, along with the unbelief, is the lack of the sense and confession of dependence on God. This alone also judges the energy of nature, "This kind," he says, "goes not forth, but by prayer and fasting." While the power is in Jesus, faith alone draws it out; but that faith is accompanied by the sentence of death upon nature, as well as the looking up to God, the only source of power.

Next, we have another lesson, still connected with the service of the Lord, while the power of Satan is at work in the world, before the kingdom of God is established. We must learn the state of these servants' own hearts. They desire to be something. This falsifies their judgments. They departed thence, and passed into Galilee; and He would not that any man should know it. For He taught His disciples, and said unto them, "The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. But they understood not that saying." At first sight how singular, yet how frequent, is this lack of ability to enter into the words of Jesus! To what is it owing? To self unjudged. They were ashamed to let the Lord know what the true reason was; but the Lord brings it out. He came to Capernaum, and being in the house He asked them, "What was it that ye disputed among yourselves by the way?" "But they held their peace; for by the way they bad disputed among themselves, who should be the greatest." No wonder there was little power in the presence of Satan; no wonder there was little understanding in presence of Jesus. There was a dead weight behind this spirit of thinking of themselves, of desiring some distinction to be seen and known of men now. It was evident unbelief of what God feels, and is going to display, in His kingdom. For there is but one thought before God He means to exalt Jesus. They were thus quite out of communion with God about the matter. Not only had those failed who were not on the mount, but just as plainly James, Peter, and John, all had failed. How little has special privilege or position to do with the humility of faith! This, then, is the true secret of powerlessness, either as against Satan, or for Jesus. Further, the connection of all this with the service of the Lord must, I think, be manifest.

But there is another incident, too, peculiar to Mark, of which we hear directly after this. The Lord rebukes them by taking a child, and thence reading them humility. What a withering censure of their self-exaltation! Even John proves how little the glory of Christ, which makes one content to be nothing, had entered into his heart now. The day is coming when it would all take deep root there when they would really gather everlasting profit from it; but for the present it was the painful demonstration that there is something more needed than the word even of Jesus. So it is, then, that John immediately after this turns to our Lord, complaining of some one that was casting out demons in His name the very thing they had failed to do. "Master, we saw one casting out devils in thy name." Was not this, then, a matter for thankfulness of heart to God? Not a bit of it! Self in John took fire at it, and became the mouthpiece of the strong feeling which animated them all. "Master, we saw" not "I" merely; he spake for all the rest. "We saw one casting out devils in thy name, and he followed not us: and we forbad him, because he followeth not us." It is evident, then, that no previous reproof had in any way purged out the self-exalting spirit, for here it was again in full force; but Jesus said, "Forbid him not." Another most weighty lesson in the service of Christ is this. The question here is not one of dishonour done to Christ. None in this case contemplates or allows any act whatever contrary to His name. On the contrary, it was a servant going forward against the enemy, believing in the efficacy of the Lord's name. Had it been a question of enemies or false friends of Christ, overthrowing or undermining His glory, he that "is not for him is against him; and he that gathereth not with him scattereth abroad." Wherever it is a question of a true or a false Christ, there cannot be a compromise of one jot of His glory. But where, on the contrary, it was one who may have been unintelligent, perhaps, and who certainly had not been so favoured in point of circumstances as the disciples, yet who knew the value and efficacy of His name, Jesus graciously shields him. "Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part." He certainly had faith in the Lord's name; and by faith in that name he was mighty to do what, alas! disciples were feeble to do. It was evident that there was a spirit of jealousy, and that the power which manifestly wrought in one who had never been so privileged outwardly as they, instead of humbling the disciples to think of their own shortcoming and lack of faith, led even John to cast about for some fault to find, some plea for restraining him whom God had honoured.

Hence, our Lord here brings out an instruction, not of course at variance with, but totally different from what we had in Matthew 12:30. Their distinctive use in the right time and circumstances, I cannot but hold to be by no means unimportant. Mark's, you will remember, is the gospel of service; and it is the question of ministry here. Now the power of God in this does not depend upon position. No matter how right (that is, according to God's will) the position may be, that will not give ministerial power to the individuals who are in the truest position. The disciples, of course, were in an unimpeachable place as following Christ there could be nothing more certainly right than theirs; for it was Jesus that had called them, gathered them round Himself, and sent them out clothed with a measure of His own power and authority. For all that, it was evident that there was weakness in practical manifestation. There was a decided want of faith in drawing upon the resources of Christ, as against Satan. They were, then, quite right in cleaving to Christ, and in following none other; they were right in abandoning John for Jesus; but they were not right in letting any reason hinder their acknowledgment of God's power, which "ought in another who was not in that blessed position which was their privilege. Accordingly our Lord rebukes this narrow spirit sternly, and lays down a principle seemingly counter, but really harmonious. For there is no contradiction in the word of God here, or anywhere else. Faith may rest assured that nothing in Matthew 12:1-50 opposes Mark 11:1-33. No doubt at first sight there might appear to be such a difference; but look, read again, and the difficulty vanishes.

In Matthew 12:30 the question was totally different. "He that is not with me is against me; and he that gathereth not with me scattereth abroad." There it was a question of Christ Himself of the glory and the power of God in Jesus here below. The moment it comes to be a question of His person, assailed by adversaries, then he that is not with Christ is against Christ. Do persons allow anything to lower His person now? All questions are secondary in comparison with this, and any one who is indifferent to it would deliberately take the part of the enemy against Christ. He who would sanction the dishonour of Jesus proves, no matter what his pretensions may be, that he is no friend of the Lord, and that his work of gathering can but scatter.

But in the mind of the Lord given in Mark, wholly different matter was before them. Here it was a question of a wan who was exalting Christ according to the measure of his faith, and certainly with no inconsiderable power. The disciples, therefore, in this case ought to have acknowledged and delighted in the testimony to Christ's name. Granted that the man was not so favoured as they; but surely the name of Christ was exalted in desire and in fact. Had their eye been single, they would have owned that, and thanked God for it. And here, therefore, the Lord impresses on them a lesson of another kind altogether: "He that is not against me is for me." Thus, wherever it is a question of the Spirit's power put forth in Christ's name, it is evident that he who is thus used of God is not against Christ; and if God answers that power, and uses it for the blessing of man and the defeat of the devil, we ought to rejoice.

Need I say how applicable both these lessons are? We know, on the one hand, that in this world Christ is rejected and despised. Such is the main groundwork of Matthew. Accordingly, in Matthew 12:1-50, we have Him not merely the object of loathing, but this even to those who had the outward testimony of God at that time. Hence, no matter what way be the reputation, the traditional respect or reverence of men; if Christ be dishonoured, they that prize and love Him can have no fellowship for an instant. On the other hand, take the service of Christ, and in the midst of all that bears the name of Christ around, there may be those whom God employs for this or that important work. Am I to deny that God makes use of them in His service? Not for an instant. I acknowledge the power of God in them, and thank Him; but this is no reason why one should abandon the blessed place of following Jesus. I say not, "following us," but "following Him." It is evident that the disciples were occupied with themselves, and forgot Him. They were wishing ministry to be their monopoly, instead of a witness to Christ's name. But the Lord puts everything in its place; and the same Lord who in Matthew 12:1-50 insists on decision for Himself, where His enemies had manifested their hatred or contempt of His glory, is no less prompt in the gospel of Mark to indicate the power that had wrought in the ministry of His unnamed servant. "Forbid him not," says He. "for he that is not against me is for me." Was he against Christ who used, on John's own showing, His name against the devil? The Lord thus honours, in any quarter or measure, the faith that knows how to make use of His name, and gain victories over Satan. Hence, therefore, if God employs any man say, in winning sinners to Christ, or delivering saints out of the bondage of wrong doctrine, or whatever else the snare may be Christ owns him, and so should we. It is a work of God, and homage to Christ's name, though not a around, I repeat, for making light of following Christ, if He have graciously accorded such a privilege. It is a most legitimate ground, no doubt, for humbling ourselves, to think how little we do as entrusted with the power of God. Thus we have to maintain Christ's own personal glory, on the one hand, always holding that fast; we have, on the other hand, to acknowledge whatever ministerial power God is pleased in His own sovereignty to employ, and by whomsoever. The one truth does not in the slightest degree interfere with the other.

Further: let me draw your attention now to the appropriateness of the place of, the incident in this gospel. You could not transpose either it or the solemn word in Matthew. It would altogether mar the beauty of the truth in both. On the one hand, the day of despising and rejecting Christ is the day for faith to assert His glory; on the other hand, where there is the power of God, I must acknowledge it. I may have been myself rebuked for my own lack of power just before; but, at least, let me own God's hand wherever it is manifest.

Our Lord follows this up with a remarkably solemn instruction, and in His discourse shows that it was no question merely of "following us," or of anything else, for a time. Now, no doubt, the disciple follows Him through a world where stumbling-blocks abound, and dangers on every side. But more than that, it is a world into the midst of whose snares and pitfalls He deigns to cast the light of eternity. Hence it was not a mere question of the moment; it was far beyond the objects of party strife. Our Lord, therefore, strikes at the root of what was at work in the mistaken disciples. He declares that whosoever gives a cup of water in His name the smallest real service rendered to need "because ye belong to Christ, verily I say unto you, he shall not lose his reward." Yet more, it was not merely a question of rewards on the one side, but of eternal ruin on the other. They had better look to themselves while they yet may. Flesh is a bad and ruinous thing. No matter who or what the person may be, man is not safe in himself, especially, let me add, when in the service of Christ. There is no ground where souls are more apt to get astray. It is not merely in questions of moral evil. There are men that pass us, and. that, so to speak, run the gauntlet of such seductions unscathed; but it is quite another and a very much more dangerous thing, where, in the professed service of the Lord, there is the nursing of that which is offensive to Christ, and grieves the Holy Ghost. This lesson comes out, not merely for saints, but also for those that are still under sin. "If thy hand offend thee, cut it off: if thine eye offend thee, pluck it out." Deal unsparingly with every hindrance, and this on the simplest moral ground; most urgent, personally, and imminent is the peril they entail. These things would test a man, and sift whether there be anything in him Godward.

The end ofMark 9:1-50; Mark 9:1-50 reminds one of the end of1 Corinthians 9:1-27; 1 Corinthians 9:1-27, where the apostle Paul, no doubt also speaking about service, deepens in his tone of warning, and intimates that service may often become a means of detecting not state only, but unreality. There may not be open immorality in the first instance, but where the Lord is not before the soul in constant self-judgment, evil grows apace out of nothing more than ministry, as, indeed, the fact proved among the Corinthians; for they had been thinking much more about gift and power than about Christ; and with what moral results? The apostle begins by putting the case in the strongest way to himself; he supposes the case of his own preaching ever so well to others, but abandoning all care about holiness. Occupied with his gift and others, such an one yields without conscience to that which the body craves after, and the consequence is total ruin. Were it Paul, he must become a castaway, or reprobate ( i.e., disapproved of God). The word is never used for a mere loss of reward, but for absolute rejection of the man himself. Then, in 1 Corinthians 10:1-33, he applies the ruin of the Israelites to the danger of the Corinthians themselves.

Our Lord in this very passage of Mark similarly warns. He deals with the slight which John put upon one that was manifestly using the name of Christ to serve souls, and defeat Satan. But John had unwittingly ignored, if not denied, the true secret of power altogether. It was really John that needed to take care holy and blessed man as he was. There was an evident mistake of no ordinary gravity, and the Lord proceeds from this to the most solemn warning that He ever gave in any discourse that is recorded of Him. No other sets eternal destruction more manifestly before us in any part of the gospels. Here, above all, we are admitted to hear continually ringing in our ears the awful dirge, if I may so call it, over lost souls: "Where their worm dieth not, and the fire is not quenched." On the other hand, our Lord turns the occasion also to the profit of His own, though this too be a solemn warning. Hence observe, before the subject closes, how He lays down grand principles that involve the whole of this question. Thus we are told, "Every one shall be salted with fire." It is well to remember that grace does not hinder this universal test of every soul here below. "Every one," says He, "shall be salted with fire;" but besides that, "Every sacrifice shall be salted with salt." These are two distinct things.

No child of man, as such, can escape judgment. "It is appointed unto man once to die, but after that the judgment." The judgment, in one form or another, must be the portion of the race. Whenever you look at what is universal, man, being a sinner, is an object for divine judgment. But this is far from the whole truth. There are those here below who are delivered from God's judgment even in this world who have even now access into His favour, and rejoice in hope of His glory. What then of them? They that hear Christ's word, and believe Him who sent the Saviour, have eternal life, and enter not into judgment. But are they not put to the proof? Assuredly they are; but it is upon another principle altogether. "Every sacrifice shall be salted with salt" It is clearly not a question there of a mere sinful man, but of that which is acceptable to God; and, therefore, not salted with fire, but salted with salt. Not that there is not that Which tests and proves the ground of the heart in those that belong to God; but even so their special nearness to Him is borne in mind.

Thus, whether it be the general dealing in a judicial manner with man, with every soul as such; whether it be the special case of such as belong to God (i.e., every sacrifice acceptable to God, as brought in by Christ on the foundation of His own great sacrifice), the principle is as clear as it is comprehensive and sure for every one; not only for every sinner, but for every believer, however truly acceptable to God by Jesus Christ our Lord. With the glorified saints, although it be not, of course, the judgment of God, certainly there is no concealment of the truth, though there is that also which God in His grace makes to be mighty to preserve; not pleasant, it may be, but the preservative energy of divine grace with its sanctifying effects. This, I think, is what is meant by being "salted with salt." The figure of that well known antiseptic does not leave room for the pleasant things of nature with all their evanescence. "Salt," says our Lord, "is good." It is not an element which excites for a moment, and passes away; it has the savour of God's covenant. "Salt is good; but if the salt have lost its saltness, wherewith will ye season it?" How fatal is the loss! How dangerous to go back! Have salt in yourselves, and have peace one with another; "that is, have purity first, then peace mutually, as the apostle James, too, exhorts in his epistle. Purity deals with nature, and resists all corruption it preserves by the mighty power of God's grace. Following this, but of no worth without it, is "peace one with another." May we possess this peace also, but not at the cost of intrinsic purity, if we value God's glory!

This closes, then, our Lord's ministry the connection of ministry, as it appears to me, with the transfiguration. That manifestation of the power of God could not but impress a new and suited character upon those concerned.

In the next chapter our Lord introduces other topics, and very strikingly, because it might be hastily gathered, that if all is founded upon death and resurrection, and is in view of the coining glory, such a ministry as this must take no account of relationships which have to do with nature. The very reverse is the case. It is precisely when you have the highest principles of God brought in, that everything God has ever owned on the earth finds its right place. It was not when God gave the law, for instance, that the sanctity of marriage was vindicated, most. Every one ought to know there is no relationship so fundamental for man on earth there is nothing that so truly forms the social bond as the institution of marriage. What is there naturally in this world so essential for domestic happiness and personal purity, not to speak of the various other considerations, on which all human relationships so much depend? And yet it is remarkable that, during the legal economy, there was the continual allowance of that which enfeebled marriage. Thus, the permission of divorce for trivial reasons, I need not say, was anything but a maintenance of its honour. Here, on the contrary, when in Christ the fulness of grace came, and, more than that, when it was rejected, when the Lord Jesus Christ was announcing that which was to be founded upon His approaching humiliation unto death, and when He was expressly teaching that this new system could not be, and was not to be, proclaimed until His own rising from the dead, He also insists on the value of the various relations in nature. I admit the connection with the resurrection is only shown in Mark; but, then, this points out the true import of it, because Mark naturally indicates the importance of that epoch and glorious fact, for the service of Christ in testimony, for bringing the truth out to others.

Here, however, the Lord having disposed of that which was eternally momentous, having traced it up to the end of all this passing scene, having shown the results for those that have no part nor lot in the matter, as well as for such as enjoy the grace of God in its preservative force, namely, those that belong to Christ, now takes up the relation of these new principles to nature, to what God Himself acknowledged in what you may call the outside world.

The Lord here, then, stands up as the vindicator, first of all, of the relationship of marriage. He teaches that in the law, important as it was, Moses did not assert the vital place of marriage for the world. On the contrary, Moses permitted certain infractions of it because of Israel's state. "For the hardness of your heart he wrote you this precept. But from the beginning of the creation God made them male and female For this cause shall a man leave his father and his mother." That is, even the nearest other relationship, so to speak, disappears before this relationship. "For this cause shall a man leave his father and mother, and shall cleave unto his wife; and they twain shall be one flesh: so then they are no more twain, but one flesh. What, therefore, God hath joined together, let not man put asunder." To this it came; but for this most simple yet thorough. exposition of God's mind, we are indebted to the Lord Jesus, the great witness of grace, and of eternal things, now connected with His own rejection and the kingdom of God coming with power, and the setting aside of the long spell of the devil. It is the same Jesus who now clears from the dust of ruin God's institutions even for the earth.

A similar principle runs through the incidents that follow here. "They brought young children to him, that he should touch them: and his disciples rebuked those that brought them." Had His followers drank deeply into that grace of which He was full, they would, on the contrary, have estimated very differently the feeling that presented the infants to their Master. The truth is that the spirit of self was yet strong; and what so petty and narrow? Poor, proud Judaism bad tinctured and spoilt the feelings, and the little ones were despised by them. But God, who is mighty, despiseth not any; and grace, understanding the mind of God, becomes an imitator of His ways. The Lord Jesus rebuked them; yea, it is said, "He was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God." In both these particulars, so all-important for the earth, we find the Lord Jesus Christ proving. that grace, far from not giving nature its place, is the only thing that vindicates it, according to God.

Another lesson follows, in a certain sense even more emphatic, because more difficult. It might be thought that God's mercy occupies it specially with a child. But let us suppose an unconverted man, and one, too, living according to the law, and in great measure satisfied with his fulfilment of its obligations, what would the Lord say of him? How does the Lord Jesus Christ feel about such a one? "When he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God." The man was totally in the dark; he had no saving knowledge of God; he had no knowledge really of man; he had no sense of the true glory of Christ; he did honour Him, but merely as one differing in degree from himself. He owned Him to be a good Master, and he wanted to glean what he could from Him as a good disciple. He put himself, therefore, so far on a level with Jesus, assuming his competency to carry out the words and ways of Jesus. It is evident, therefore, that sin was unjudged, and that God Himself was unknown in the heart of this young man. The Lord, however, brings out his state fully. "Thou knowest the commandments," He says, putting expressly forward those duties that touch human relations. "He answered and said unto him, Master, all these have I observed from my youth." The Lord does not refuse his statement raises no question how far he had fulfilled the second table. On the contrary, it is added, that "Jesus, beholding him, loved him." Many find a serious difficulty in that assertion of the Spirit of God. To my own mind it is as instructive as it is beautiful. Not that the man was converted, for he was clearly not; not that he knew the truth, for the difficulty arises from the fact that he was a stranger to it; not that the man was following Jesus, for, on the contrary, we are told that he went away from Jesus; not that his heart was made happy in God's grace, for in truth he turned back sorrowing. There was the deepest reason, therefore, to regard him with pain and anxiety, if you judged the man according to what was eternal. Nevertheless, it remains true that Jesus looked upon him, and beholding him, loved him.

Is there nothing in this which traverses ordinary evangelicalism? An important lesson for us, I cannot doubt. The Lord Jesus, from the very fact of His perfect perception of God and His grace, and the infinite value of eternal life before His Spirit, was free enough, and above all that crowds human judgment, to appreciate character and conduct in nature, to weigh what was conscientious, to love what was lovable in man simply as man. So far from grace weakening, I am persuaded it always strengthens such feelings. To many, no doubt, this might seem strange; but they are themselves the proof of the cause that hinders. Let them examine and judge whether the word does not reveal what is here drawn from it. And let it be noted that we have this emphatic statement, too, in the gospel which reveals Christ as the perfect servant; which gives us, therefore, to know how we are to serve wisely as we follow Him. Nowhere do we see our Lord bringing it out so distinctly as here. The same truth substantially is given in Matthew and in Luke; but Mark gives us the fact the He "loved him." Nor do Matthew and Luke say a word about there being the perception of the reason why the Lord thus loved the young man: only Mark tells us that, "beholding him," Christ loved him. Of course, that is the great point of the case. The Lord did admire what there was naturally lovely in a man that had been preserved providentially from the evil of this world, and sedulously trained in the law of God, in which he had hitherto walked blamelessly, even desiring to learn from Jesus, but without divine conviction, of his own sinful lost estate. Certainly the Lord did not deal with either the narrowness or the roughness which we so often betray. Indeed we are, alas! poor servants of His grace. The Lord far better knew, and far more deeply felt than we, the state and danger of the young man. Nevertheless there is much for us to weigh in this, that Jesus, beholding him, loved him.

But, further, "He said unto him, One thing thou lackest." But what a thing it was! "One thing thou lackest." The Lord denies nothing that he could in any way or ground commend; He owns everything that was naturally good. Who could blame, for instance, an obedient child? a benevolent and conscientious life? Am I, therefore, to attribute all this to divine grace? or to deny the need of it? No! these things I own as a boon belonging to man in this world, and to be valued in their place. He that says they have no value whatever slights, to my mind, evidently, the wisdom of the Lord Jesus Christ. At the same time, he who would make this, or any thing of the sort, a means of eternal life, evidently knows nothing as he ought to know. Thus the subject calls, no doubt, for much delicacy, but for what will find a true recognition in Jesus, and in the blessed word of God, and nowhere else. Our Lord therefore says, "One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor." Is not this what Jesus had done, though in an infinitely better way? Certainly He had given up all things, that God might be glorified in the salvation of lost man. But if He had emptied Himself of His glory, how infinite were the results of that humiliation unto death itself?

The young man wanted to learn something of Jesus; but was he prepared to follow even in the earthly path of the Crucified? was he willing only to have the thing he lacked supplied? to be a witness of divine self-renunciation in grace to the wretched? to abandon treasures on earth, content to have treasure in heaven? If he had done this, however, Christ could not but ask more; even as here He adds, "And come, take up the cross, and follow me." The Saviour, as we may thus see, goes not before the light of God; He does not anticipate what would be brought out in a day that was at hand. There is no premature announcement of the astonishing change which the gospel in due time made known; but the heart was fully tested. Man in his best estate is proved to be lighter than vanity, compared with Him who alone is good; and this revealed in Christ, His only adequate image and expression. Yet could He who thus (not to speak of the unfathomable depths of His cross) distanced man look on this young man with love, as He beheld him spite of evident shortcoming. Still, whatever he was, this did not in the smallest degree take the man out of the world. His heart was in the creature, yea, even in the unrighteous mammon: he loved his property, i.e., himself, and the Lord in His test dealt with the root of the evil. And so the result proved. For it is said, "He was sad at that saying, and went away grieved: for he had great possessions." Now, it appears to me that our Lord's way of dealing is the perfect pattern; and first in this, that He does not reason from that which was not yet revealed by God. He does not speak of His own bloodshedding, death, or resurrection. They were not yet accomplished, and it would have been quite unintelligible. Not one of the disciples themselves knew anything really, though the Lord had repeatedly spoken of it to the twelve. How was this man to understand? Our Lord did what was of all importance He dealt with the man's own conscience. He spread before him the moral value of what He had done Himself, giving up all that one had. This was the last thing the young man thought of doing. He would have liked to have been a benefactor a generous patron; but to give up everything, and to follow Christ in shame and reproach, he was in no way prepared to do. The consequence was, that on his own ground the man was left perfectly convicted of stopping short of good brought before him in the good Master to whom he had appealed. What the Lord may have done for him afterwards is a matter for the Lord to tell. As it is not revealed in the word, it is not for us to know; and it would be vain and wrong to conjecture. What God has shown us here is, that no matter what the extent of moral following the law, even in a most remarkable case of outward purity and of apparent subjection to the requirements of God, all this does not deliver the soul, does not make a man happy, but leaves him perfectly miserable and far from Christ. Such is the moral of the rich young ruler, and a very weighty one it is.

Next, our Lord applies the same principle to the disciples; for now He has done with the outward question. We have seen nature in its best estate seeking Christ in a sense; and here is the result of it: after all the man is unhappy, and leaves Jesus, who now looks upon His disciples in their utter bewilderment, and enlarges on the hindrance of wealth in divine things. Alas! this they had thought to be an evidence of God's blessing. And if they were only rich, how much good might they not do! "How hardly," says Christ, "shall they that have riches enter the kingdom of God!" He further says to them, already astonished, "Children, how hard is it for them that trust in riches to enter into the kingdom of God. It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." The Lord insists only the more solemnly on this lesson, so little understood even by disciples. They, beyond measure surprised, say among themselves, "Who, then, can be saved?" which gives the Lord the opportunity to explain what lies at the bottom of the whole question; that salvation is a question of God, and not of man at all. Law, nature, riches, poverty no matter what, that man loves or fears has nothing in the least to do with the saving of the soul, which rests entirely on the power of God's grace, and nothing else: what is impossible for man is possible with God. All turns, therefore, on His grace. Salvation is of the Lord. Blessed be His name! with God all things are possible: otherwise how could we, how could any, be saved?

Peter then begins to boast a little of what the disciples had given up, whereon the Lord brings in a very beautiful word, peculiar to Mark. "There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel's, but he shall receive a hundredfold." Be it noted that only Mark mentions "and the gospel's." It is service that is so prominent here. Others may say, "for His sake;" but here we read, "for my sake, and the gospel's." Thus the value of Christ personally is, as it were, attached to the service of Christ in this world. Whosoever, then, is thus devoted, He says, "shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life." It is a wonderful conjunction, but most true, because it is the word of the Lord and the reckoning of faith.

All things that Christ possesses are ours who believe in Him. No doubt such a tenure does not satisfy the covetous heart; but it is a deep and rich satisfaction to faith, that, instead of wanting something to distinguish self by, one has the comfort of knowing that all the Church of God possesses on the earth belongs to every saint of God on the earth. Faith does not seek its own, but delights in that which is diffused among the faithful. Unbelief counts nothing its own, save what is for selfish use. If, on the contrary, love be the principle that animates me, how different! But then there is an accompaniment "with persecutions." These you must have somehow, if you are faithful. They that will live godly cannot escape it. Am I only to have it in that way because they have it? It is better to have it myself in the direct following of Christ. In His warfare, what eau be so honourable a mark? But it is a mark that is found especially in the service of Christ. Here, again, we see how thoroughly Mark's character is preserved throughout. "But many that are first shall be last, and last first," we find solemnly added here as in Matthew. It is not the beginning of the race that decides the contest; the end of it necessarily is the great point. In that race there are many changes, and withal not a few slips, falls, and reverses.

The Lord then goes on to Jerusalem, that fatal spot for the true prophet. Man was wrong in averring that never a prophet had arisen in Galilee; for, indeed, God left Himself not without witnesses even there. But, assuredly the Lord was right, that no prophet should perish out of Jerusalem. The religious capital is exactly the place where the true witnesses of God's grace must die. Jesus, therefore, in going up to Jerusalem was well understood by the disciples, and so, amazed, they follow Him. Little were they prepared for that course of persecution which was to be their boast in a day that was coming, and for which they would be surely strengthened by the Holy Ghost. But it was not so yet. "Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him, saying, Behold, we go up" (how gracious! not only "I," but "we," go up) "to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles." Then we have the persecution unto death (and what a death 1) fully laid before us. James and John at this critical time show how little flesh, even in the servants of God, ever enters into His thoughts. "That which is born of the flesh is flesh," no matter in whom. Again, it was not in obscure ones, but in those that seemed to be somewhat, that the ugliness of the flesh especially betrayed itself; and therefore it is these who furnish the lesson for us. "Master, we would that thou shouldest do for us whatsoever we shall desire." Their mother appears in another gospel in the gospel where we might expect such a relationship after the flesh to appear; but here, alas! it is the servants themselves, who ought to have known better. As yet their eyes were holden. They turned the very fact of their being servants into a means of profiting the flesh even in the kingdom of God itself. They seek to gratify the flesh here by the thought of what they would be there. So the Lord brings out the thought of their heart, and answers them with a dignity peculiar to Himself. "Ye know not," He says, "what ye ask: can ye drink of the cup that I drink of? and be baptized with. the baptism that I am baptized with? And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: but to sit on my right hand and on my left hand is not mine. to give; but [it shall be given] to them for whom it is prepared." He is the servant; and even in view of the time of glory He preserves the same character. A high place in the kingdom is only for those "for whom it is prepared."

But it was not merely that these two disciples betrayed themselves; the ten made the secret of their heart manifest enough. It is not alone by the fault of one or another that the flesh becomes apparent; but how do we behave ourselves in presence of the displayed faults of others? The indignation which broke out in the ten showed the pride of their own hearts, just as much as the two desiring the best place. Had unselfish love been at work, their ambition would assuredly have been a matter for sorrow and shame. I do not say for lack of faithfulness in resisting it; but I do say, that the indignation proved that there was a feeling of self, and not of Christ, strongly at work in their hearts. Our Lord, therefore, reads a rebuke to the whole, and shows them that it was but the spirit of a Gentile that animated them against the sons of Zebedee; the very reverse of all He, could not but look for in them, even as it opposed all that was in Himself. Intelligence of the kingdom leads the believer into. contentedness with being little now. The true greatness of the disciple lies in the power of being a servant of Christ morally, going down to the uttermost in the service of others. It is not energy that ensures this greatness in the Lord's estimate now, but contentedness to be a servant, yea, to be a slave in the lowest or least place. As for Himself, it was not merely that Christ did come to minister, or be a servant; He had that which He alone could have the title, as the love, to give His life a ransom for many.

From Mark 10:48 comes the last scene the Lord presenting Himself to Jerusalem, and that too, as we are all aware, from Jericho. We have His progress to Jerusalem, beginning with the cure of the blind man. I need not dwell on the details, nor on His entrance on the colt of the ass into the city as the King. Neither need I say more about the fig tree (one day cursed, the next day seen to be thoroughly withered up), nor the Lord's call to faith in God, and its effect in and on prayer. Nor need we enter particularly into the question of authority raised by the religious leaders.

The parable of the vineyard, with whichMark 12:1-44; Mark 12:1-44 opens, is very full on that which concerns the servants responsible to God. Then we hear of the rejected stone that was afterwards made the head of the corner. Again, we have the various classes of Jews coming before Him with their questions. Not that there are not important points in every one of these scenes that pass before our eyes; but the hour will not permit me to touch upon any of them at length. I therefore pass by advisedly these particulars. We have the Pharisees and the Herodians rebuked; we have the Sadducees refuted; we have the scribe manifesting what the character of the law is; and, indeed, in answer to his own question, the Lord shed the full light of God upon the law, but at the same time accompanied by a remarkable comment on the lawyer. "When Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God." It is a beautiful feature in our Lord's service this readiness to own whatever was according to truth, no matter where He found it. Then our Lord puts His own question, as to His own person, according to the Scripture, gives a brief warning as to the scribes, and marks in contrast the poor blessed widow, His own pattern of true devotedness and of real faith in this most spiritually destitute condition of the people of God on earth. How He passes completely by the wealth that merely gave what it felt not, to single out, and for ever consecrate, the practice of faith where it might be least expected! The widow that had but the two mites had cast in all her living into the treasury of God, and this at a time decrepit and selfish beyond all precedent. Little did that widow think that she had found even upon earth an eye to own, and a tongue to proclaim, what God could form for His own praise in the heart and by the hand of the poorest woman in Israel!

Then our Lord instructs the disciples in a prophecy strictly conformed to the character of Mark. This is the reason why here alone, where you have the service of the Lord, the power by which they could answer in times of difficulty is introduced into this discourse. Hence our Lord passes by all distinctive reference to the end of the age an expression which does not here occur. The fact is that, although it be the prophecy which in Matthew looks to the end of the age,, still the Spirit does not so specify here; and for the simple reason, that a prophecy which was forming them for their service accounts for what is left out and what is put in, as compared with Matthew. Another thing I may notice is, that in this prophecy alone He says, that not only the angels, but even the Son does not know that day (Mark 13:32). The reason of this peculiar, and at first sight perplexing, expression seems to me to be, that Christ so thoroughly takes the place of One who confines himself to what God gave to Him, of One so perfectly a minister not a master, in this point of view that, even in relation to the future, He knows and gives out to others only what God gives Him for the purpose. As God says nothing about the day and the hour, He knows no more. Remark also how characteristically here our Lord describes both Himself, and the workmen, and their work. There is no such dispensational description, as in Matthew's parable of the talents, but simply this: "The Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch." The features of difference in Matthew are plain. There is far greater augustness. He who goes a long way provides as it were for the length of His absence. Here, no doubt, He goes; but He gives "authority to His servants." Who can fail to note the suitability for the purpose of Mark? Again, He gives "to every man his work." Why, may we not ask, are these expressions found here? Surely, because in Mark it is the very subject-matter of the gospel all through; for even in a prophecy the Lord would never abandon the great thought of service. Here it is not so much the question of giving gifts or goods as of work to be done. Authority is given to His servants. They wanted it. They do not take it without a title. It is doing His will, rather than trading with His gifts. We find this last most appropriately in Matthew; because the point in the earlier gospel was the peculiar chance to follow the Lord's leaving the earth, and the Jewish hopes of Messiah, for the new place He was going to take on ascending to heaven. There He is the giver of gifts a thing quite distinct in its character from the ordinary principle of Judaism; and the men trade with them, and the good and faithful enter finally into the joy of their Lord. Here it is simply the service of Christ, the true servant.

In Mark 14:1-72 come the profoundly interesting and instructive scenes of our Lord with the disciples, not now predicting, but vouchsafing the last pledge of His love. The chief priests and scribes plot in corruption and violence for His death; at Simon's house in Bethany a woman anoints His body to the burying, which discerns many hearts among the disciples, and draws out the Master's, who next is seen, not accepting an offering of affection, but giving the great and permanent token of His love the Lord's Supper. The state of Judas's heart appears in both cases conceiving his plan in the presence of the first, and going out to accomplish it from the presence of the last. Thence our Lord goes forth; not yet to suffer the wrath of God, but to enter into it in spirit before God. We have seen all through the gospel that such was His habit, to which I merely call attention now in passing. As the cross was of all the deepest work and suffering, so most assuredly the Lord did not enter upon Calvary without a previous Gethsemane. In its due season comes the trial before the high priest and Pilate.

The crucifixion of our Lord is in Mark 15:1-47, with the effect upon those that followed Him, and the grace that wrought in the woman men betraying their abject fear in the presence of death, but women strengthened, the weak truly made strong.

Finally, in Mark 16:1-20, we have the resurrection; but this, too, strictly in keeping with the character of the gospel. Accordingly, then we have the Lord risen, the angel giving the word to the women "Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. But go your way, tell his disciples and Peter" a word found only in Mark. The reason is manifest. It is a mighty consideration for the soul. Peter, despising the word of the Lord really, though not intentionally; Peter, not receiving that word mixed with faith into his heart, but, on the contrary, trusting himself, was pushed into a difficulty where he could not stand, even before man or woman, because he had never borne the temptation upon his spirit before God. So it was then that Peter broke down shamefully. From the Lord's look he began to feel his conduct acutely; but while the process went on he needed to be confirmed, and our Lord therefore expressly named Peter in His message the only one who was named. It was an encouragement to the faint heart of His fallen servant; it was an acting of that same grace which had prayed for him even before he fell; it was the Lord effecting for him a thorough restoration of his soul, which mainly consists of the application of the word to the conscience, but also to the affections. Peter's was the last name, according to man, that deserved to be then named; but it was the one who needed most, and that was enough for the grace of Christ. Mark's gospel is ever that of the service of love.

On the cross and resurrection, as here presented, I need not speak now. There are peculiarities both of insertion and of omission, which illustrate the difference in scope of what is here given us from that which we find elsewhere. Thus we have the reviling of the very thieves crucified with Him, but not the conversion of one. And as in the seizure of Jesus we hear of a certain young man who fled naked when laid hold of by the lawless crowd that apprehended the Saviour, so before the crucifixion they compel in their wanton violence one Simon a Cyrenian to bear His cross. But God was not forgetful of that day's toil for Jesus, as Alexander and Rufus could testify at a later day. Not a word here of the earth quaking, either at the death of Christ, or when He rose; no graves are seen opened; no saints risen and appearing in the holy city. But of the women we hear who had ministered to Him living, and would have still ministered when dead, but that the resurrection cut it short, and brought in a better and enduring light, the Lord employing angelic ministry to chase away their fright by announcing that the crucified Jesus of Nazareth was risen. How admirably this is in keeping with our gospel need scarcely be enlarged on.

I am aware that men have tampered with the closing verses (Mark 16:9-20) ofMark 16:1-20; Mark 16:1-20, as they have sullied with their unholy doubts the beginning ofJohn 8:1-59; John 8:1-59. In speaking of John, it will be my happy task to defend that passage from the rude insults of men. Assured they are wrong, I care not who they may be nor what their excuses. God has given the amplest array of external vouchers; but there are reasons far weightier, internal grounds of conviction, which will be appreciated just in proportion to a person's understanding of God and His word. Impossible for man to coin a single thought, or even a word fit to pass. So it is in this scene.

I also admit that there are certain differences between this portion and the previous part of chap. 16. But, in my judgment, the Spirit purposely put them in a different light. Here, you will observe, it is a question of forming the servants according to that rising from the dead for which He had prepared them. Had the gospel terminated without this, we must have had a real gap, which ought to have been felt. The Lord had Himself, before His resurrection, indicated its important bearing. When the fact occurred, had there been no use made of it with the servants, and for the service, of Christ, there had been, indeed, a grievous lack, and this wonderful gospel of His ministry would have left off with as impotent a conclusion as we could possibly imagine. Chapter 16 would have closed with the silence of the women and its source, "for they were afraid." What conclusion less worthy of the servant Son of God! What must have been the impression left, if the doubts of some learned men had the slightest substance in them? Can any one, who knows the character of the Lord and of His ministry, conceive for an instant that we should be left with nothing but a message baulked through the alarm of women? Of course, I assume what is indeed the fact, that the outward evidence is enormously preponderant for the concluding verses. But, internally also, it seems to me impossible for one who compares the earlier close with the gospel's aim and character throughout, to accept such an ending after weighing that which is afforded by the verses from 9 to 20. Certainly these seem to me to furnish a most fitting conclusion to that which otherwise would be a picture of total and hopeless weakness in testimony. Again, the very freedom of the style, the use of words not elsewhere used, or so used by Mark, and the difficulties of some of the circumstances narrated, tell to my mind in favour of its genuineness; for a forger would have adhered to the letter, if he could not so easily catch the spirit of Mark.

I admit, of course, that there was a particular object in the earlier verses as they now stand, and that the providence of God wrought therein; but surely the ministry of Jesus has a higher end than such providential ways of God. On the other hand, if we receive the common conclusion of the gospel of Mark, how appropriate all is! Here we have a woman, and no ordinary woman, Mary Magdalene, out of whom Jesus, who was now dead and risen, had once cast seven devils; and who, therefore, so fit a witness of the resurrection-power of God's Son? The Lord had come to destroy the works of the devil; she knew this, even before His death and resurrection: who then, I ask, so suitable a herald of it as Mary of Magdala? There is a divine reason, and it harmonizes with this gospel. She had experimentally proved the blessed ministry of Jesus before, in delivering herself from Satan's power. She was now about to announce a still more glorious ministry; for Jesus had now by dying destroyed Satan's power in death. "She went and told them that had been with him, as they mourned and wept." This was untimely sorrow on their part: what a thrill of joy that ought to have sent to their hearts. Alas! unbelief left them still sad and unbiassed. Then "he appeared in another form unto two of them, as they walked, and went into the country. And they went and told it unto the residue: neither believed they them." Here was an important practical element to remember in the service of the Lord the dulness of men's hearts, their consequent opposition and resistance to the truth. Where the truth does not concern men much, they slight without fear, hatred, or opposition. Thus, the very resistance to the truth, while it shows in a certain sense, no doubt, man's unbelief, demonstrates at the same time that its importance leads to this resistance. Supposing you tell a man that a certain chief possesses a great estate in Tartary; he may think it all very true, at any rate he does not feel enough about the case to deny the allegation; but tell him that he himself has such an estate there: does he believe you? The moment something affects the person, there is interest enough to resist stoutly. It was of practical moment that the disciples should be instructed in the feelings of the heart, and learn the fact in their own experience. Here we have it so in the case of our Lord. He had told them plainly in His word; He had announced the resurrection over and over and over again; but how slow were these chosen servants of the Lord! what patient waiting upon others should there not be in the ministry of those with whom the Lord had dealt so graciously! There again we find, that if it be of moment, it is most especially so in the point of view of the Lord's ministry.

After this the Lord appears Himself to the eleven as they sat at meat, and "upbraided them with their unbelief and hardness of heart, because they believed not them Which had seen him after he was risen." Yet a most gracious Master He proves Himself one that knew well how to make good ministers out of bad ones; and so the Lord says to them, immediately after upbraiding them with their incredulity, "Go ye into all the world, and. preach the gospel to every creature. He that believeth and is baptized shall be saved." There is the importance not only of the truth, but of its being openly and formally confessed before God and man; for clearly baptism does symbolically proclaim the death and resurrection of Christ; that is the value of it. "He that believeth and is baptized." Do not you pretend that you have received Christ, and then shirk all the difficulties and dangers of the confession. Not so: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." There is not a word about baptism in this last case. A man might be baptized; but without faith, of course it would not save him. "He that believeth not shall be damned." Believing was the point. Nevertheless, if a man professed ever so much to believe, yet shrank from the publicity of owning Him in whom he believed, his profession of faith was good for nothing; it could not be accepted as real. Here was an important principle for the servant of Christ in dealing with cases.

Further, outward manifestations of power were to follow: "These signs shall follow them that believe: in my name shall they cast out devils." By-and-by the power of Satan is to be shaken thoroughly. This was only a testimony, but still how weighty it was! The Lord in this case does not say how long these signs were to last. When He says, "Teach [make disciples of] all nations [or the Gentiles], baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them all things whatsoever I have commanded you," He adds, "And, lo, I am with you always, even unto the end of the world [or age]." That is, He does connect His continuance with their discipling, baptizing, and teaching all the Gentiles what He had enjoined. This work was thus to go on till the end of the age; but as for the signs ofMark 16:1-20; Mark 16:1-20, with marvellous wisdom He omits all mention of a period. He does not say how long these signs were to follow them that believe. All He said was, that these signs were to follow; and so they did. He did not promise that they were to be for five, or fifty, for a hundred, or five hundred years. He simply said they were to follow, and so the signs were given; and they followed not merely the apostles, but them that believe. They confirmed the word of believers wherever they were found. It was but a testimony, and I have not the slightest doubt, that as there was perfect wisdom in giving these signs to accompany the word, so also there was not less wisdom in cutting the gift short. I am assured that, in the present fallen state of Christendom, these outward signs, so far from being desirable, would be an injury. No doubt their cessation is a proof of our sin and low estate; but at the same time there was graciousness in His thus withholding these signs towards His people when their continuance threatened no small danger to them, and might have obscured His moral glory.

The grounds of this judgment need not be entered into now; it is enough to say that undoubtedly these signs were given. "They shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." Thus there was a blow struck at the prolific source of evil in the world; there was the expression of God's rich grace now to the world; there was the active witness of the beneficence of divine mercy in dealing with the miseries everywhere occurrent in the world. These are, I think, the characteristics of the service, but then there remains a striking part of the conclusion, which I venture to think none but Mark could have written. No doubt the Holy Ghost was the true author of all that Mark wrote; and certainly, the conclusion is one that suits this gospel, but no other. If you cut off these words, you have a gospel without a conclusion. Accepting these words as the words of God, you have, I repeat, a termination that harmonizes with a truly divine gospel; but not merely that here you have a divine conclusion for Mark's gospel, and for no other. There is no other gospel that this conclusion would suit but Mark's; for observe here what the Spirit of God finally gives us. He says, "After the Lord had spoken unto them, he was received up into heaven." You might have thought, surely, that there was rest in heaven now that Christ's work on earth was done, and so perfectly done; more particularly as it is here added, ,and he sat on the light hand of God." If there is such a session of Christ spoken of in this place, the more it might be supposed that there was a present rest, now that all His work was over; but not so. As the gospel of Mark exhibits emphatically Jesus the workman of God, so even in the rest of glory He is the workman still. Therefore, it seems written here that,, while they went forth upon their mission, they were to take up the work which the Lord had left them to do. "They went forth and preached everywhere " for there is this character of largeness about Mark. "They went forth and preached everywhere, the Lord working with them, and confirming the word with signs following." Thus Mark, and no one else, gives us the picture most thoroughly, the whole consistent up to the last. Would a forger have kept up the bold thought of "the Lord working with them," while every other word intimates that He was then at least quiescent?

Thus have we glanced over the gospel of Mark, and have seen that the first thing in it is the Lord ushered into His service by one who was called to an extraordinary work before Him, even John the Baptist. Now, at last, when He is set down at the right hand of God, we find it said that the Lord was working with them. To allow that verses 9 to the end are authentic scripture, but not Mark's own writing, seems to me the lamest supposition possible.

May He bless His own word, and give us here one more proof that, if there be any portion in which we find the divine hand more conspicuous than another, it is precisely where unbelief objects and rejects. I am not aware that in all the second gospel there is a section more characteristic of this evangelist than the very one that man's temerity has not feared to seize upon, endeavouring to root it from the soil where God planted it. But, beloved friends, these words are not of man. Every plant that the heavenly Father has not planted shall be rooted up. This shall never be rooted up, but abides for ever, let human learning, great or small, say what it will.

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Bibliographical Information
Kelly, William. "Commentary on Mark 11:23". Kelly Commentary on Books of the Bible. 1860-1890.