Mark
Mark 11
1When they came near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples, 2and said to them, “Go your way into the village that is opposite you. Immediately as you enter into it, you will find a young donkey tied, on which no one has sat. Untie him, and bring him. 3If anyone asks you, ‘Why are you doing this?’ say, ‘The Lord needs him;’ and immediately he will send him back here.”
4They went away, and found a young donkey tied at the door outside in the open street, and they untied him. 5Some of those who stood there asked them, “What are you doing, untying the young donkey?” 6They said to them just as Jesus had said, and they let them go.
7They brought the young donkey to Jesus, and threw their garments on it, and Jesus sat on it. 8Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road. 9Those who went in front, and those who followed, cried out, “Hosanna! Blessed is he who comes in the name of the Lord! 10Blessed is the kingdom of our father David that is coming in the name of the Lord! Hosanna in the highest!”
11Jesus entered into the temple in Jerusalem. When he had looked around at everything, it being now evening, he went out to Bethany with the twelve.
12The next day, when they had come out from Bethany, he was hungry. 13Seeing a fig tree afar off having leaves, he came to see if perhaps he might find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 14Jesus told it, “May no one ever eat fruit from you again!” and his disciples heard it.
15They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the money changers’ tables, and the seats of those who sold the doves. 16He would not allow anyone to carry a container through the temple. 17He taught, saying to them, “Isn’t it written, ‘My house will be called a house of prayer for all the nations?’ But you have made it a den of robbers!”
18The chief priests and the scribes heard it, and sought how they might destroy him. For they feared him, because all the multitude was astonished at his teaching.
19When evening came, he went out of the city. 20As they passed by in the morning, they saw the fig tree withered away from the roots. 21Peter, remembering, said to him, “Rabbi, look! The fig tree which you cursed has withered away.”
22Jesus answered them, “Have faith in God. 23For most certainly I tell you, whoever may tell this mountain, ‘Be taken up and cast into the sea,’ and doesn’t doubt in his heart, but believes that what he says is happening; he shall have whatever he says. 24Therefore I tell you, all things whatever you pray and ask for, believe that you have received them, and you shall have them. 25Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 26But if you do not forgive, neither will your Father in heaven forgive your transgressions.”
27They came again to Jerusalem, and as he was walking in the temple, the chief priests, the scribes, and the elders came to him, 28and they began saying to him, “By what authority do you do these things? Or who gave you this authority to do these things?”
29Jesus said to them, “I will ask you one question. Answer me, and I will tell you by what authority I do these things. 30The baptism of John—was it from heaven, or from men? Answer me.”
31They reasoned with themselves, saying, “If we should say, ‘From heaven;’ he will say, ‘Why then did you not believe him?’ 32If we should say, ‘From men’ ”—they feared the people, for all held John to really be a prophet. 33They answered Jesus, “We don’t know.”
Jesus said to them, “Neither do I tell you by what authority I do these things.”
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3 commentators · 52 notes on this chapter
Matthew Henry3
Writes as a pastor rather than a critic. Expect devotional and practical application over historical or linguistic analysis, read through a Reformed covenantal frame — and expect the Old Testament to be read forward toward Christ throughout.
Why this voice is here: The most widely read English commentary for three centuries. Included as a baseline: where Henry and a modern voice diverge, the divergence itself is usually the interesting part.
We have here the story of the public entry Christ made into Jerusalem, four or five days before his death. And he came into town thus remarkably, 1. To show that he was not afraid of the power and malice of his enemies in Jerusalem. He did not steal into the…
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…
We have here Christ examined by the great Sanhedrim concerning his authority; for they claimed a power to call prophets to an account concerning their mission. They came to him when he was walking in the temple, not for his diversion, but teaching the people…
John Gill33
The most exhaustive and the most doctrinally committed here. Expect high — even supralapsarian — Calvinism applied consistently, and unusually heavy use of rabbinic and Talmudic sources for Jewish context. Where a passage bears on election or the will, Gill will read it in one direction, and knowing that in advance is the point.
Why this voice is here: The strongest Calvinist reading available in the public domain, and the best on Jewish background. Read alongside Clarke, not instead of him — between them you get both sides of the argument.
And when they came nigh to Jerusalem,.... The Syriac and Ethiopic versions read, "when he came nigh"; that is, Jesus; though not without his disciples, nor the multitude: unto Bethphage and Bethany; two places so called, near Jerusalem: Bethphage began where…
And saith unto them, go your way into the village,.... Either of Bethany or of Nob. The Ethiopic version renders it "the city", and so reads a copy of Stephens's: some have thought the city of Jerusalem is intended, but without any reason; See Gill on Matthew…
And if any man say unto you,.... As very likely they would, and it would be strange if they should not say something to them, especially the owners of it: why do ye this? Why do ye untie the ass, and attempt to carry it away, when it is none of your own, and…
Adam Clarke16
The linguist of this set. Expect Hebrew and Greek word study, oriental custom, and geography — and an Arminian reading of grace and free will where Gill or Henry would read election. Note one real divergence: Clarke denied the eternal sonship of Christ, a position most of the tradition rejects, so read him closely on the person of Christ.
Why this voice is here: Where you want to know what a word actually says, Clarke is the one who will tell you — with the caveat above on Christ’s sonship.
He sendeth - two of his disciples - This was done but a few days before the passover. See our Lord's entry into Jerusalem illustrated, on Matthew 21:1-17 (note).
Whereon never man sat - No animal was allowed to be employed in sacred uses, even among the heathen, that had previously been used for any domestic or agricultural purpose; and those which had never been yoked were considered as sacred. See several proofs of…
And straightway he will send him hither - From the text, I think it is exceedingly plain, that our Lord did not beg, but borrow, the colt; therefore the latter clause of this verse should be understood as the promise of returning him. Is not the proper…
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