Mark 11:1–19

We have here the story of the public entry Christ made into Jerusalem, four or five days before his death. And he came into town thus remarkably, 1. To show that he was not afraid of the power and malice of his enemies in Jerusalem. He did not steal into the city incognito, as one that durst not show his face; no, they needed not send spies to search for him, he comes in with observation. This would be an encouragement to his disciples that were timorous, and cowed at the thought of their enemies' power and rage; let them see how bravely their Master sets them all at defiance. 2. To show that he was not cast down or disquieted at the thoughts of his approaching sufferings. He came, not only publicly, but cheerfully, and with acclamations of joy. Though he was now but taking the field, and girding on the harness, yet, being fully assured of a complete victory, he thus triumphs as though he had put it off. I. The outside of this triumph was very mean; he rode upon an ass's colt, which being an ass, looked contemptible, and made no figure; and, being but a colt, whereon never man sat, we may suppose, was rough and untrimmed, and not only so, but rude and ungovernable, and would disturb and disgrace the solemnity. This colt was borrowed too. Christ went upon the water in a borrowed boat, ate the passover in a borrowed chamber, was buried in a borrowed sepulchre, and here rode on a borrowed ass. Let not Christians scorn to be beholden one to another, and, when need is, to go a borrowing, for our Master did not. He had no rich trappings; they threw their clothes upon the colt, and so he sat upon him, Mar 11:7. The persons that attended, were mean people; and all the show they could make, was, by spreading their garments in the way (Mar 11:8), as they used to do at the feast of tabernacles. All these were marks of his humiliation; even when he would be taken notice of, he would be taken notice of for his meanness; and they are instructions to us, not to mind high things, but to condescend to them of low estate. How ill doth it become Christians to take state, when Christ was so far from affecting it! II. The inside of this triumph was very great; not only as it was the fulfilling of the scripture (which is not taken notice of here, as it as in Matthew), but as there were several rays of Christ's glory shining forth in the midst of all this meanness. 1. Christ showed his knowledge of things distant, and his power over the wills of men, when he sent his disciples for the colt, Mar 11:1-3. By this it appears that he can do every thing, and no thought can be withholden from him. 2. He showed his dominion over the creatures in riding on a colt that was never backed. The subjection of the inferior part of the creation to man is spoken of with application to Christ (Psa 8:5, Psa 8:6, compared with Heb 2:8); for to him it is owing, and to his mediation, that we have any remaining benefit by the grant God made to man, of a sovereignty in this lower world, Gen 1:28. And perhaps Christ, in riding the ass's colt, would give a shadow of his power over the spirit of man, who is born as the wild ass's colt, Job 11:12. 3. The colt was brought from a place where two ways met (Mar 11:4), as if Christ would show that he came to direct those into the right way, who had two ways before them, and were in danger of taking the wrong. 4. Christ received the joyful hosannas of the people; that is, both the welcome they gave him and their good wishes to the prosperity of his kingdom, Mar 11:9. It was God that put it into the hearts of these people to cry Hosanna, who were not by art and management brought to it, as those were who afterward cried, Crucify, crucify. Christ reckons himself honoured by the faith and praises of the multitude, and it is God that brings people to do him this honour beyond their own intentions. (1.) They welcomed his person (Mar 11:9); Blessed is he that cometh, the ho erchomenos, he that should come, so often promised, so long expected; he comes in the name of the Lord, as God's Ambassador to the world; Blessed be he: let him have our applauses, and best affections; he is a blessed Saviour, and brings blessings to us, and blessed be he that sent him. Let him be blessed in the name of the Lord, and let all nations and ages call him Blessed, and think and speak highly and honourably of him. (2.) They wished well to his intent, Mar 11:10. They believed that, mean a figure as he made, he had a kingdom, which should shortly be set up in the world, that it was the kingdom of their father David (that father of his country), the kingdom promised to him and his seed for ever; a kingdom that came in the name of the Lord, supported by a divine authority. Blessed be this kingdom; let it take place, let it get ground, let it come in the power of it, and let all opposing rule, principality, and power, be put down; let it go on conquering, and to conquer. Hosanna to this kingdom; prosperity be to it; all happiness attend it. The proper signification of hosanna is that which we find, Rev 7:10. Salvation to our God, that sitteth on the throne, and to the Lamb; success to religion, both natural and revealed, Hosanna in the highest. Praises be to our God, who is in the highest heavens over all, God blessed for ever; or, Let him be praised by his angels, that are in the highest heavens, let our hosannas be an echo to theirs. Christ, thus attended, thus applauded, came into the city, and went directly to the temple. Here was no banquet of wine prepared for his entertainment, nor the least refreshment; but he immediately applied himself to his work, for that was his meat and drink. He went to the temple, that the scripture might be fulfilled; "The Lord whom ye seek, shall suddenly come to his temple, without sending any immediate notice before him; he shall surprise you with a day of visitation, for he shall be like a refiner's fire, and like fuller's soap," Mal 3:1-3. He came to the temple, and took a view of the present state of it, Mar 11:11. He looked round about upon all things, but as yet said nothing. He saw many disorders there, but kept silence, Psa 50:21. Though he intended to suppress them, he would not go about the doing of it all on a sudden, lest he should seem to have done it rashly; he let things be as they were for this night, intending the next morning to apply himself to the necessary reformation, and to take the day before him. We may be confident that God sees all the wickedness that is in the world, though he do not presently reckon for it, nor cast it out. Christ, having make his remarks upon what he saw in the temple, retired in the evening to a friend's house at Bethany, because there he would be more out of the noise of the town, and out of the way of being suspected, a designing to head a faction.

Mark 11:1-10 Matthew 21:1-9 Mark 11:1-10 Luke 19:29-38 1. And when they approached Jerusalem, and were come to Bethphage, to the mountain of Olives, then Jesus sent two disciples, [698] 2. Saying to them, Go into the village which is opposite to you, and immediately you will find an ass tied, and a colt with her: loose them, and bring them to me. 3. And if any man shall say anything to you, say, The Lord hath need of them; and immediately he will send them. [699] 4. Now all this was done, that it might be fulfilled which was spoken by the prophet, saying, 5. Say to the daughter of Zion, Lo, thy King cometh to thee, meek, and sitting on an ass, and on a colt, the foal of one that is under the yoke. [700] 6. And the disciples went, and did as Jesus had commanded them. 7. And they brought the ass and the colt, and laid on them their garments, and placed him upon them. [701] 8. And a very great multitude spread their garments in the way; and others cut down branches from the trees, and strawed them in the way. 9. And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed be he [702] that cometh in the name of the Lord; Hosanna in the highest. [703] 1. And as they approach Jerusalem, at Bethphage and Bethany, near the mountain of Olives, he sendeth two of his disciples. 2. And saith to them, Go away into the village which is opposite to you, and, just as you are entering into it, you will find a colt tied, on which no man ever sat; loose him, and bring him. 3. And if any man shall say to you, Why do you this? say, Because the Lord hath need of him; and immediately he will send him hither. 4 And they went away, and found a colt tied near a door where two ways meet, and they loose him. 5. And some of those who stood there said to them, What do you, [704] loosing the colt? 6. And they said to them as Jesus had commanded, and they allowed them. [705] 7. And they brought the colt to Jesus, and threw their garments on him, and he sat upon him, 8. And many spread their garments in the way; and others cut down branches from the trees, and strawed them in the way. 9. And they that went before, and that followed, cried, saying, Blessed be he [706] that cometh in the name of the Lord: 10. Blessed be the kingdom of our father David, that cometh in the name of the Lord; Hosanna in the highest. [707] 29. And it happened, when he approached Bethphage and Bethany, near the mountain which is called the mountain of Olives, he sent two of his disciples, 30. Saying, Go into the village which is opposite; and, as you enter into it, you will find a colt tied, on which no man ever sat; loose him, and bring him. 31. And if any man shall ask you, Why do you loose him? thus shall you say to him, Because the Lord hath need of him. 32. And they that were sent went away, and found as he had said to them. 33. And while they were loosing the colt, its owners [708] said to them, Why do you loose the colt? 34. And they said, The Lord hath need of him. 35. And they brought him to Jesus; and, having thrown their garments on the colt, they set Jesus upon it. 36. And while he was going, they strawed their garments in the way. 37. And when he was already of the mountain of Olives, the whole multitude of the disciples, rejoicing, began to praise God with a loud voice, for all the miracles which they had seen, 38. Saying, Blessed be the King that cometh in the name of the Lord; peace in heaven, and glory in the highest. [709] Matthew 21:1. Then Jesus sent two disciples Jesus sends his disciples to bring an ass to him, not because he was wearied with the journey, but for a different reason; for, in consequence of the time of his death being at hand, he intended to show, by a solemn performance, what was the nature of his kingdom. He had begun, indeed, to do this at his baptism, but it remained that this demonstration should be given by him towards the end of his calling: for why did he hitherto refrain from the title of King, and now at length openly declare himself to be a King, but because he is not far from the end of his course? [710] So then, as his removal to heaven was at hand, he intended to commence his reign openly on earth. This would have been a ridiculous display, if it had not been in accordance with the prediction of Zechariah, (9:9.) In order to lay claim to the honors of royalty, he enters Jerusalem, riding an ass. A magnificent display, truly! more especially when the ass was borrowed from some person, and when the want of a saddle and of accouterments compelled the disciples to throw their garments on it, which was mark of mean and disgraceful poverty. He is attended, I admit, by a large retinue; but of what sort of people? Of those who had hastily assembled from the neighboring villages. Sounds of loud and joyful welcome are heard; [711] but from whom? From the very poorest, and from those who belong to the despised multitude. One might think, therefore, that he intentionally exposed himself to the ridicule of all. But as he had two things to do at the same time, -- as he had to exhibit some proof of his kingdom, and to show that it does not resemble earthly kingdoms, and does not consist of the fading riches of this world, it was altogether necessary for him to take this method. To wicked men, no doubt, this might be very unacceptable, had not God long before testified by his Prophet that such would be the king who would come to restore the salvation of his people. In order, therefore, that the mean aspect of Christ may not hinder us from perceiving in this exhibition, [712] his spiritual kingdom, let us keep before our eyes the heavenly prediction, by which God conferred more honor on his Son under the revolting aspect of a beggar, than if he had been decorated with all the dazzling ornaments of kings. Without this seasoning, we shall never have any relish for this history; and therefore there is great weight in the words of Matthew, when he says, that the prediction of the Prophet was fulfilled [713] Perceiving that it was hardly possible that men, who are too much devoted to wealth and splendor, should derive any advantage from this narrative, when viewed according to the feeling of the flesh, he leads them away from the simple contemplation of the fact to the consideration of the prophecy. 2. Go into the village. As he was at Bethany, he did not ask for an ass to relieve the fatigue of traveling; for he could easily have performed the rest of the journey on foot. [714] But as kings are wont to ascend their chariots, from which they may be easily seen, so the Lord intended to turn the eyes of the people on himself, and to place some mark of approbation on the applauses of his followers, lest any might think that he unwillingly received the honor of a king. [715] From what place he ordered the ass to be brought is uncertain, except, what may naturally be inferred, that it was some village adjoining to the city; for the allegorical exposition of it, which some give, as applying to Jerusalem, is ridiculous. Not a whit more admissible is the allegory which certain persons have contrived about the ass and the colt "The she-ass," they tell us, "is a figure of the Jewish nation, which had been long subdued, and accustomed to the yoke of the Law. The Gentiles, again, are represented by the colt, on which no man ever sat. Christ sat first on the ass for this reason, that it was proper for him to begin with the Jews; and afterwards he passed over to the colt, because he was appointed to govern the Gentiles also in the second place." And indeed Matthew appears to say that he rode on both of them; but as instances of Synecdoche occur frequently in Scripture, we need not wonder if he mentions two instead of one. From the other Evangelists it appears manifestly that the colt only was used by Christ; and all doubt is removed by Zechariah, (9:9,)who twice repeats the same thing, according to the ordinary custom of the Hebrew language. [716] And immediately you will find That the disciples may feel no hesitation about immediate compliance, our Lord anticipates and replies to their questions. First, he explains that he does not send them away at random, and this he does by saying that, at the very entrance into the village, they will find an ass-colt with its mother; and, secondly, that nobody will hinder them from leading him away, if they only reply that He hath need of him In this way he proved his Divinity; for both to know absent matters, and to bend the hearts of men to compliance, [717] belonged to God alone. It was, no doubt, possible that the owner of the ass, entertaining no unfavorable opinion of Christ, would cheerfully grant it; but to foresee if he would be at home, if it would then be convenient for him, or if he would place confidence in unknown persons, was not in the power of a mortal man. Again, as Christ strengthens the disciples, that they may be more ready to obey, so we see how they, on the other hand, yield submission. The result shows that the whole of this affair was directed by God. 5. Say to the daughter of Zion. This is not found, word for word, in Zechariah; but what God commanded one Prophet to proclaim, the Evangelist justly and appropriately applies to all godly teachers; for the only hope, on which the children of God ought both to build and to rely, was, that the Redeemer would at length come. Accordingly, the Prophet shows that the coming of Christ yields to believers a full and complete ground of joy; for, since God is not reconciled to them in any other way than through the agency of the Mediator, and as it is the same Mediator who delivers his people from all evils, what can there be, apart from him, that is fitted to cheer men ruined by their sins, and oppressed by troubles? And as we must be altogether overwhelmed with grief when Christ is absent, so on the other hand, the Prophet reminds believers that, when the Redeemer is present with them, they ought to be perfectly joyful. Now though he bestows on Christ other commendations -- namely, that he is just, and having salvation -- Matthew has taken but a single portion, which applied to the object he had in view, which is, that Christ will come, poor or meek; or in other words, that he will be unlike earthly kings, whose apparel is very magnificent and costly. Another mark of poverty is added, that he will ride on an ass, or the foal of an ass; for there can be no doubt that the manner of riding which belongs to the common people is contrasted with royal splendor. 6. And the disciples went It was just now remarked, that the zeal and readiness of the disciples to obey are here mentioned with commendation; for the influence of Christ was not so great, that his name alone would be sufficient to produce an impression on unknown persons; and besides, there was reason to fear that they would be blamed for theft. It is therefore a proof of the deference which they paid to their Master, when they make no reply, but proceed readily towards that place to which he has ordered them to go, relying on his command and promise. Let us also learn by their example to press forward through every kind of difficulty, so as to render to the Lord the obedience which he demands from us; for he will remove obstacles, and open up a path, and will not permit our endeavors to be unavailing. 8. And a very great multitude. Here the Evangelists relate that Christ was acknowledged as a king by the people. It might, indeed, appear to be a ludicrous exhibition, [718] that a multitude of obscure persons, by cutting down trees, and strawing their garments, bestowed on Christ the empty title of King; but as they did this in good earnest, and as they gave an honest testimony of their reverence, so Christ looked upon them as fit heralds of his kingdom. Nor ought we to wonder at such a beginning, when even in the present day, while sitting at the right hand of the Father, he commissions from the heavenly throne…

Mark 11:11-24 Matthew 21:10-22 Mark 11:11-24 Luke 19:39-48 10. And when he entered into Jerusalem, the whole city was moved, saying, Who is this? 11. And the multitudes said, This is Jesus the prophet of Nazareth in Galilee. 12. And Jesus entered into the temple of God, and drove out all that sold and bought in the temple, and overturned the tables of the money-changers, and the seats of those who sold doves; 13. And said to them, It is written, My house shall be called a house of prayer; but you have made it a den of robbers. 14. And the blind and lame came to him in the temple, and he cured them. 15. When the chief priests and the scribes saw the wonderful works which he did, and the children crying in the temple, and saying, Hosanna to the Son of David! They were enraged, [1] 16. And said to him, Hearest thou what these say? And Jesus saith to them, Yes; and have you never read, Out of the mouth [2] of infants and sucklings thou hast perfected praise? 17. And, leaving them, he went out of the city into Bethany, and lodged there. 18. And in the morning, returning to the city, he was hungry. 19. And when he saw a fig tree near the road, he came to it, and found nothing on it but leaves only. And he said to it, Let no fruit grow on thee henceforth forever; and immediately the fig tree withered. 20. And when his disciples saw it, they wondered, saying, How quickly is the fig tree withered! 21. And Jesus answering said to them, Verily I say to you, If you have faith, and do not doubt, not only will you do what has taken place in the fig tree, but also, if you shall say to this mountain, Be thou removed, and thrown into the sea, it shall be done. 22. And all things, whatsoever you shall ask in prayer, believing, [3] you shall receive. 11. And the Lord entered [4] into Jerusalem, and into the temple; and when he had looked around on all things, and it was now evening, he went out to Bethany with the twelve. 12. And the next day, when they departed from Bethany, he was hungry. 13. And when he saw at a distance a fig tree having leaves, he came, if perhaps he would find anything on it. [5] And when he came to it, he found nothing but leaves; for it was not the season for figs. 14. And Jesus answering said o the fig tree, Let no man eat fruit from thee henceforth forever. And his disciples heard it. 15. And they come to Jerusalem. And Jesus entered into the temple, and began to drive out those who sold and bought in the temple, and overturned the tables of the money changers, and the seats of those who sold doves; 16. And did not suffer any man to carry a vessel through the temple. 17 And taught, saying to them, Is it not written, My house shall be called by all nations a house of prayer? But you have made it a den of robbers. 18. And the scribes and chief priests heard it, and sought how they would put him to death; for they dreaded him, because the whole multitude admired his doctrine. 19. And when it was evening, he went out of the city. 20. And in the morning, passing by the fig tree, they saw that it was dried up from the root. [6] 21. And Peter, remembering, saith to him, Rabbi, [7] lo, that fig tree which thou cursedst is dried up! 22. And Jesus answering saith to them, Have faith in God. 23. Verily I say to you, Whoever shall say to this mountain, Be thou removed, and thrown into the sea, and shall not doubt in his heart, but shall believe that what he saith shall be, he shall have whatever he saith. 24. Therefore I say to you, Whatever you ask, praying, believe that you will receive it, and you shall have it. 39. And some of the Pharisees out of the multitude said to him, Master, rebuke thy disciples. 40. To whom he said, I say to you, that if these be silent, the stones will cry out. [8] (A little after.) 45. And having entered into the temple, he began to drive out those who sold and bought in it, 46. Saying to them, It is written, My house is a house of prayer; but you have made it a den of robbers. 47. And he taught daily in the temple. And the chief priests, and scribes, and rulers of the people, sought to put him to death, 48. And did not find what to do; for all the people hung upon his lips, while they were hearing him. There is a difference between Matthew and Mark in their narrative of the withering of the fig tree; for Matthew says that it was on the day after that Christ made a public appearance as King, while Mark appears to throw it back to the following day. [9] But the solution is easy; for they agree in this respect, that Christ, on the day after that he made his solemn entrance into the city, cursed the tree; only Mark states what Matthew had omitted, that the occurrence was observed by the disciples on the following day., So then, though Mark has stated more distinctly the order of time, he makes no contradiction. He appears to differ more openly both from Matthew and from Luke in the narrative of chastising the traders; [10] for while both of them declare that Christ, as soon as he entered into the city and temple, drove out those who sold and bought, Mark simply says that he looked around on all things, but has thrown back the driving of them out till another day. [11] But I reconcile them in this way, that Mark, not having spoken about the purifying of the temple, afterwards inserts it, though not in its proper place. He relates that, on the first day, Christ came into the temple, and there looked round on all things. [12] Now why did he look so earnestly, except for the purpose of correcting something that was wrong? For, having been formerly accustomed to pay frequent visits to the temple, it was not the novelty of the sight that affected him. Now as Mark ought immediately to have added, that those who sold and bought in the temple were driven out of it, he says that Christ went out of the city; but, having omitted what was worthy of being related, he inserts it afterwards. But perhaps some will be more inclined to believe that, in this narrative also, Mark observed the order of time, which the other two Evangelists had disregarded; for though they appear to indicate an uninterrupted succession of events, yet as they do not name a particular day, there would be no impropriety in dividing what we find to be connected in their writings. For my own part, however, I prefer the conjecture which I stated first; for it is probable that this demonstration of his power was made by Christ in presence of a large multitude. But any one who will consider how little care the Evangelists bestowed on pointing out dates will not stumble at this diversity in the narrative. Matthew 21:10. When he entered into Jerusalem. Matthew says that the city was moved, in order to inform us that the transaction did not take place secretly, or by stealth, but in the presence of all the people, and that the priests and scribes were not ignorant of it. Under this despicable aspect of the flesh the majesty of the Spirit was apparent; for how would they have endured that Christ should be conducted into the city, attended by the splendor of royalty, with so great danger to themselves, if they had not been seized with astonishment? The substance of it therefore is, that Christ's entrance was not made in a private manner, and that his enemies abstained from opposing it, not because they treated him with contempt, but rather because they were restrained by secret fear; for God had struck them with such alarm, that they dare not make any attempt. At the same time, the Evangelist glances at the careless indifference of the city, and commends the piety of those who have just reached it; for when the inhabitants, on hearing the noise, inquire, Who is this? it is manifest that they do not belong to the number of Christ's followers. 12. And Jesus entered into the temple. Though Christ frequently ascended into the temple, and though this abuse continually met his eye, twice only did he stretch out his hand to correct it; once, at the commencement of his embassy, [13] and now again, when he was near the end of his course. But though disgraceful and ungodly confusion reigned throughout, and though the temple, with its sacrifices, was devoted to destruction, Christ reckoned it enough to administer twice an open reproof of the profanation of it. Accordingly, when he made himself known as a Teacher and Prophet sent by God, he took upon himself the office of purifying the temple, in order to arouse the Jews, and make them more attentive; and this first narrative is given by John only in the second chapter of his Gospel. But now, towards the end of his course, claiming again for himself the same power, he warns the Jews of the pollutions of the temple, and at the same time points out that a new restoration is at hand. And yet there is no reason to doubt that he declared himself to be both King and High Priest, who presided over the temple and the worship of God. This ought to be observed, lest any private individual should think himself entitled to act in the same manner. That zeal, indeed, by which Christ was animated to do this, ought to be held in common by all the godly; but lest any one, under the pretense of imitation, should rush forward without authority, we ought to see what our calling demands, and how far we may proceed according to the commandment of God. If the Church of God have contracted any pollutions, all the children of God ought to burn with grief; but as God has not put arms into the hands of all, let private individuals groan, till God bring the remedy. I do acknowledge that they are worse than stupid who are not displeased at the pollution of the temple of God, and that it is not enough for them to be inwardly distressed, if they do not avoid the contagion, and testify with their mouth, whenever an opportunity presents itself, that they desire to see a change for the better. But let those who do not possess public authority oppose by their tongue, which they have at liberty, those vices which they cannot remedy with their hands. But it is asked, Since Christ saw the temple filled with gross superstitions, why did he only correct one that was light, or, at least, more tolerable than others? I reply, Christ did not intend to restore to the ancient custom all the sacred rites, and did not select greater or smaller abuses for correction, but had only this object in view, to show by one visible token, that God had committed to him the office of purifying the temple, and, at the same time, to point out that the worship of God had been corrupted by a disgraceful and manifest abuse. Pretexts, indeed, were not wanting for that custom of keeping a market, which relieved the people from trouble, that they might not have far to go to find sacrifices; and next, that they might have at hand those pieces of money which any man might choose to offer. Nor was it within the holy place that the money-changers sat, or that animals intended for sacrifice were exposed to sale, but only within the court, to which the designation of the temple is sometimes applied; but as nothing was more at variance with the majesty of the temple, than that a market should be erected there for selling goods, or that bankers should sit there for matters connected with exchange, this profanation was not to be endured. And Christ inveighed against it the more sharply, because it was well known that this custom had been introduced by the avarice of the priests for the sake of dishonest gain. For as one who enters a market well-stocked with various kinds of merchandise, though he does not intend to make a purchase, yet, in consequence of being attracted by what he sees, changes his mind, so the priests spread nets in order to obtain offerings, that they might trick every person out of some gain. 13. It is written. Christ quotes two passages taken out of two Prophets; the one from Isaiah 56:7, and the other from Jeremiah 7:11. What was written by Isaiah agreed with the circumstances of the time; for in that passage is p…

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

Mr 11:11-26 . The Barren Fig Tree Cursed with Lessons from It — Second Cleansing of the Temple, on the Second and Third Days of the Week. ( = Mt 21:12-22 ; Lu 19:45-48 ). 11. And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon —surveyed. all things, and now the eventide was come, he went out into Bethany with the twelve —Thus briefly does our Evangelist dispose of this His first day in Jerusalem, after the triumphal entry. Nor do the Third and Fourth Gospels give us more light. But from Matthew ( Mt 21:10 , 11 , 14-16 ) we learn some additional and precious particulars, for which see on Lu 19:45-48 . It was not now safe for the Lord to sleep in the city, nor, from the day of His Triumphal Entry, did He pass one night in it, save the last fatal one.

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 Bethany ended, and reached to the city itself. The Vulgate Latin only makes mention of Bethany; See Gill on Matthew 21:1. At the Mount of Olives; near which, the above places were: he sendeth forth two of his disciples; perhaps Peter and John.

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 21:9; over against you. The Syriac and Persic versions read, "over against us": the sense is the same; for Christ and his disciples were together: this suits with either of the above mentioned places: and as soon as ye be entered into it; are come to the town's end, and to one of the first houses in it, ye shall find a colt tied: Matthew says, "an ass tied, and a colt with her", Matthew 21:2; both no doubt true: whereon never man sat; which had never been backed and broke, and which makes it the more wonderful, that Christ should choose to ride upon it, and that that should quietly carry him: loose him, and bring him; that is, away to me.

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 it belongs to another man? Say ye that the Lord hath need of him; our Lord and yours, the Lord of heaven and earth, and all things in it; it looks as if this title, "the Lord", was what Jesus was well known by; see John 11:28; unless it can be thought, that the owners of the colt were such, that believed in Christ, as is not improbable; and so would at once understand by the language who it was for, and let it go: and straightway he will send him, hither; as soon as ever he hears that the Lord, by whom he would presently understand Jesus, wanted him for his present purpose; he will send him with all readiness and cheerfulness, without the least hesitation, or making any dispute about it.

And they went their way,.... The two disciples went to the village, where Christ sent them, without objecting any difficulties that might present, in the execution of these orders: and found the colt tied by the door without; in the street, fastened to the door of the owner's house, at the town's end: in a place where two ways met; to go into and out of the village; at the corner house, where two ways met; so that the place was very public, and such an affair could not be transacted, without being seen: and they loose him; as soon as ever they came to the place, they immediately began to untie the colt, and were going away with him.

And certain of them that stood there,.... The Ethiopic version reads, who walked there; who were either standing hard by, or walking about the place, being inhabitants of it; and either the owners of the colt, or their servants, or both: said unto them, what do ye loosing the colt? What do ye mean by it? do you intend to take the colt away? what business have you with it? what right have you to do so? and what is your end in it?

And they said unto them,.... The very express words, even as Jesus had commanded: not that these were the words they said, but "the Lord hath need of him": upon which they said no more, were satisfied and contented, that they should untie the colt, and take it with them: and they let them go; and the colt with them, very freely; See Gill on Matthew 21:6.

And they brought the colt to Jesus,.... Where he was, and cast their garments on him; their clothes to be instead of a saddle, for Christ to sit upon: and he sat upon him; or "Jesus rode on him", as the Syriac version renders it. The Ethiopic version reads, "they made him to mount him"; that is, the disciples assisted him in getting upon it, and having mounted it, he sat on it without any trouble, though it had never been backed before, and rode on his way to Jerusalem; See Gill on Matthew 21:7.

And many spread their garments in the way,.... Instead of carpets to ride on, and in honour to him as a king: and others cut down branches off the trees, and strawed them in the way; in token of joy, as at the feast of tabernacles; See Gill on Matthew 21:8.

And they that went before, and they that followed,.... They that came from Jerusalem to meet him, and they that followed him from Jericho and other parts; which two bodies, the one went before him, and the other followed after him: and cried, saying, Hosanna, blessed is he that cometh in the name of the Lord; See Gill on Matthew 21:9.

Blessed be the kingdom of our father David,.... It was more usual with the Jews to call Abraham their father; but, because the Messiah was David's son, therefore, with respect to him, they here call him their father: and their meaning is, let the kingdom promised to our father David, and to his seed for ever, that cometh in the name of the Lord; which is now coming, and appears in the auspicious reign and government of his son, the Messiah, who is clothed with majesty and authority; be prosperous and successful and be established, and endure for ever; to the glory and happiness of him as king, and of all the subjects of it. Unless the words should be rendered, as by their situation they may be, thus, "blessed be the kingdom that cometh in the name of the Lord, of our father David"; and the sense be, let the kingdom of the Messiah, which is now come, and is set up in his name, who, as God, is David s Lord, greatly flourish, and long continue; may its king be blessed, and all its subjects happy. The Vulgate Latin, Syriac, Arabic, and Persic versions, leave out the clause, "in the name of the Lord"; it is also left out in Beza's ancient copy, and in another; but the Ethiopic version retains it, reading it "in the name of God". It is added, Hosanna in the highest: See Gill on Matthew 21:9.

And Jesus entered into Jerusalem,.... this public manner, riding upon an ass, with the multitude attending hin, some going before, and others after, crying, "Hosanna" to him: and into the temple; which he rode up directly to; the Vulgate Latin, Syriac, Persic, and Ethiopic versions, leave out the copulative "and"; his great concern being there; and having dismounted, and dismissed the colt, and sent it by proper persons to the owner of it, he went into the temple, into the court of the Gentiles; where he found and overturned the tables of the money changers, and the seats of them that sold doves, and healed the lame and the blind: and when he had looked round about upon all things; that is, in the temple, as the Lord and proprietor of it; and made a thorough visitation of it, and search into it, and corrected what was amiss in it: and now the eventide was come, he went out unto Bethany with the twelve; having spent great part of the day in reforming abuses in the temple, in healing diseases, and disputing with the chief priests and Scribes: the evening being come, he did not think fit, for some reasons, to stay in the city; but went out to Bethany, which was near two miles off, and lodged there; See Gill on Matthew 21:17.

The Barren Fig Tree Cursed ( Mr 11:12-14 ). 12. And on the morrow —The Triumphal Entry being on the first day of the week, this following day was Monday. when they were come from Bethany —"in the morning" ( Mt 21:18 ). he was hungry —How was that? Had he stolen forth from that dear roof at Bethany to the "mountain to pray, and continued all night in prayer to God?" ( Lu 6:12 ); or, "in the morning," as on a former occasion, "risen up a great while before day, and departed into a solitary place, and there prayed" ( Mr 1:35 ); not breaking His fast thereafter, but bending His steps straight for the city, that He might "work the works of Him that sent Him while it was day?" ( Joh 9:4 ). We know not, though one lingers upon and loves to trace out the every movement of that life of wonders. One thing, however we are sure of—it was real bodily hunger which He now sought to allay by the fruit of this fig tree, "if haply He might find any thing thereon"; not a mere scene for the purpose of teaching a lesson, as some early heretics maintained, and some still seem virtually to hold.

[226] Mark xi. 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.” By the time of figs here, seems to be meant the fig-harvest, or the time of the ingathering of figs; as the author of the Reply to Woolston with great probability supposes, agreeably to the manner of expression in Matt. xxi. 34. “When the time of the fruit drew nigh,” Greek or Hebrew, and Ps. i. 4. “Yields its fruit in its season.” This is given as a reason why Christ came seeking and expecting figs on the tree. The time of ingathering of them was not yet come, and therefore he might well expect to find them hanging. The particle (for) has reference not separately to the last words, viz. and when he came to it, he found nothing but leaves, but it has reference to the whole sentence taken together, signifying that he came seeking and expecting fruit, and was disappointed. Those words, for the time of figs was not yet, contain a reason both why he came, and why it was a disappointment to him to find none, both which are understood and necessarily implied in the words preceding. If we suppose the particle (for) here has no reference at all to the last words, viz. when he came to it, he found nothing but leaves, but look on the words as a parenthesis, this is no difficulty; for we have an instance fully parallel in Luke xix. 24, 2.5, 26. “And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. And they said unto him, Lord, he hath ten pounds: for I say unto you, that unto every one that hath shall be given, and from him that hath not, even that he hath shall be taken away from him.” Whence it is most evident that the consecutive particle for has no reference to the words immediately preceding, viz. “And they said unto him, Lord, he hath ten pounds;” but to those before. See also a parallel instance, Mark xvi. 3, 4.

13. And seeing a fig tree —(In Mt 21:19 , it is "one fig tree," but the sense is the same as here, "a certain fig tree," as in Mt 8:19 , &c.). Bethphage, which adjoined Bethany, derives its name from its being a fig region —"House of figs." afar off having leaves —and therefore promising fruit, which in the case of figs come before the leaves. he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet —What the precise import of this explanation is, interpreters are not agreed. Perhaps all that is meant is, that as the proper fig season had not arrived, no fruit would have been expected even of this tree but for the leaves which it had, which were in this case prematurely and unnaturally developed.

14. And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever —That word did not make the tree barren, but sealed it up in its own barrenness. See on Mt 13:13-15 . And his disciples heard it —and marked the saying. This is introduced as a connecting link, to explain what was afterwards to be said on the subject, as the narrative has to proceed to the other transactions of this day.

And though the fig-harvest was not yet come, or the time of general ingathering of figs, yet it was a time of year, as the fore-mentioned author observes, wherein Christ might expect to find some ripe figs fit for eating on the tree; for, as he observes, the more common sort of fig-trees in those parts brings two crops in a year; (see Hosea ix. 10.;) and that the first ripe fruits of the first crop might be expected then; and that Josephus says, that at the time of the passover some Jewish robbers made an excursion from the castle of Mastada, and carried off the ripe fruits belonging to the town of Engaddi; and that he, describing the fruitfulness of the country of Gennesareth, says, “It affords figs and grapes for ten months without intermission;” and that Pliny says, these two crops of figs kept pace with the harvest and vintage; and that, if so, the first crop will be ripe at about the time of the passover; and that the end. of the winter and beginning of spring in Judea was, at latest, about the middle of February, and then the fig-tree began to put forth green figs, agreeably to Cant. ii. 13.; and therefore, that in the words, “the time of fruit is not yet,” is signified, that the barrenness of the tree, and not merely that the fact that the proper time wherein figs used to be ripe was not yet come, was the reason why Christ did not find eatable figs on the tree, since, in the latter case, it never would have been expressed, as it is here, that he found nothing but leaves, but rather that he found nothing but green figs; for, undoubtedly, by what has been observed, there must be green figs on all fig-trees that were not barren long before this time.

And on the morrow,.... The next day early in the morning, when they were come from Bethany; Christ, and his twelve disciples. The Syriac and Persic versions read, "when he came out of Bethany"; though not alone, but with the twelve disciples, who went with him there, and returned with him, as appears from Mark 11:14, as he and they came out of that place early in the morning, having ate nothing, before they came from thence, he was hungry; See Gill on Matthew 21:18.

And seeing a fig tree afar off,.... By the wayside, at some distance from him: having leaves; very large and spreading, which made a great show, as if there might be fruit on it: he came; unto it; either he went out of his way to it, or having seen it before him a good way off, at length came up to it if haply he might find any thing thereon; that is, any fruit; for he saw at a distance, there were leaves upon it; and which was the more remarkable, since it was the time of the fig tree just putting forth its tender branches, leaves, and fruit: and when he came to it, he found nothing but leaves; no fruit at all upon it, contrary to his expectation as man, and the promising appearance the tree made: for the time of figs was not yet; or, "for it was not the time of figs"; for the word "yet", is not in the text: and the words seem rather to be a reason, why Christ should not have expected fruit on it, than that he should: but the sense is, either because the time of gathering figs was not come; and since therefore they were not gathered, he might the rather hope to find some on it; or because it was not a kind season for figs, a good fig year; and this tree appearing in such a flourishing condition, might raise his expectation of finding fruit, yet he found none but leaves only; because it was so bad a season for figs, that even the most promising trees had none upon them: or this, tree being of an uncommon sort, though Christ expected to find no fruit on other trees, because the time of common: figs was not come, yet he might hope to, find some on this. Some critics neglecting the accents, render the words, "where he was, it was the season of figs"; See Gill on Matthew 21:19.

And Jesus answered and said unto it,.... The fig tree; a Jewish way of speaking, often used when nothing before is said; the Syriac, Arabic, and Persic versions, leave out the word "answered", as they do also the word "Jesus"; and which is likewise omitted by the Vulgate Latin, though the other is retained: no man eat fruit of thee hereafter for ever; which is all one, as if he had said, as the other evangelist does, let no fruit grow on thee; for where no fruit is, none can be had, or eaten of. This tree may not only be an emblem of the Jewish people, who made a great show of religion, and enjoyed a great many privileges; and from whom, speaking after the manner of men, the fruits of good works, righteousness, and holiness, might have been hoped and looked for; when instead thereof, there was nothing but talk about them, and an observance of some insignificant rites and traditions of the "elders"; on which account, utter ruin and destruction ensued; but also of any outward professor of religion, who enjoying the means of grace, and making great pretensions to devotion and piety, it might be expected that he should do good works, well pleasing to God, and bring forth fruit to the glory of his name: whereas he only talks of good works, but does none; at least, no fruits of grace and righteousness are to be found on him; and at the last day, he will be cast as dry wood, as a withered branch, into everlasting burnings, being fit fuel for them. And his disciples heard it; "this saying", as the Persic version adds, and took notice of it, being in company with him.

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 (Mar 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, Mar 11:14. Sweetness and good fruit are, in Jotham's parable, the honour of the fig-tree (Jdg 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 (Luk 13:6, Luk 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 befell them (Rom 11:8, Rom 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 (Rom 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, Mar 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, Mar 11:17. So it is written, Isa 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, Kg1 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 (Joh 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 (Joh 8:59; Joh 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, Mar 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 (Mar 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, Mar 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, Mar 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 (Num 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 (Mar 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, Mar 11:23, Mar 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 (Mar 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, Mar 11:24. Verily I say unto you, Ye shall," Mar 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, Co1 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 (Rom 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, Mic 7:19. It purifies the heart (Act 15:9), and so removes mountains of corruption, and makes them plains before the grace of God, Zac 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, Psa 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 (Mar 11:25, Mar 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 o…

And they came to Jerusalem,.... The Ethiopic version reads, "he came"; that is, Christ; but not alone, for his disciples were with him: Beza says, that, one exemplar he had met with, adds "again", and so one of Stephens's copies; for they had been there the day before: and Jesus went into the temple: the Syriac and Persic versions add, "of God"; into the court of the Gentiles, as he did the preceding day: and began to cast out them that bought and sold in the temple, and overthrew the tables of the money changers, and the seats of them that sold doves; which was done, as Matthew relates, the same day that he made his public entry into Jerusalem: wherefore it is highly probable, that upon Christ's leaving the city, they returned "again", and were the next morning sitting and doing business in the temple as before; and were drove out again by Christ, who, upon his return, found them there. They "that bought and sold in the temple", were those that bought and sold lambs for the passover, which was now at hand; and the sheep and oxen for the "Chagiga", or feast the day following; as well as doves hereafter mentioned, for new mothers, and such as had fluxes: and that part of the temple where this business was carried on, was in a large space within the area of the temple, where shops were built for that purpose: and by "the money changers", whose "tables" are said to be "overthrown", are meant, such as sat at tables to receive the half shekel, who changed those that brought whole shekels, or foreign money: and who had so much for changing, which was called "Kolbon"; from whence they had the name of "Collybistae", in the text: and "doves", as before observed, were the offering of the poorer sort of women after birth, at the time of their purification, and of profluvious persons; of which many came from all parts, at the time of the passover: upon which account, there was a great demand for these creatures; and many sat upon seats to sell them, which Christ overturned; See Gill on Matthew 21:12.

Second Cleansing of the Temple ( Mr 11:15-18 ). For the exposition of this portion, see on Lu 19:45-48 .

And would not suffer that any man,.... He was more strict and severe than the day before; and gave orders, that they should be so far from being allowed to sit and trade in that sacred place, that no man should carry any vessel through the temple; should make a, thoroughfare of it, by carrying through to any other place, any vessel that was for common use, or any sort of burden whatever: and this they could not well find fault with, nor complain of, since it was agreeable to one of their own canons; for they say (h), "a man may not go into the mountain of the house, with his staff (in his hands); nor with shoes (on his feet); nor with his girdle, and his money in it; nor with a bag thrown over his shoulders; nor with dust upon his feet; nor might he make it, "a thoroughfare", and much less spit in it.'' (h) Misn. Beracot, c. 9. sect. 5. Vid. T. Bab. Beracot, fol. 62. 2. & Yebamot, fol. 6. 2. & Midrash Kohelet, fol. 70. 3. & Maimon. Hilch. Beth Habbechira, c. 7. sect. 1, 2, 3.

And he taught, saying unto them, is it not written,.... In Isaiah 56:7. My house shall be called of all nations, the house of prayer? For not only the Jews went up to the temple to pray, see Luke 18:10, but the Gentiles also, who became of the Jewish religion, and had a court built for that purpose; and so the whole temple, from hence, was called an house of prayer: and the meaning is, not only that it should be called so by the Gentiles, but that it should be so to them, and made use of by them as such. Jarchi's note on the clause in Isaiah 56:7 is, "not for Israel only, but also for the proselytes." But ye have made it a den of thieves; for no other, in our Lord's esteem, were the buyers and sellers of sheep, oxen, and doves, and the money changers, and the priests that encouraged them, and had a profit out of them: now these had their seats, shops, and tables, within the mountain of the house; and even in that part of it, which was assigned to the Gentiles, the nations of the world, who became proselytes, and came up to Jerusalem to worship there at certain times; See Gill on Matthew 21:13.

And the Scribes and chief priests heard it,.... The reproof he gave to the money changers, and buyers, and sellers in the temple; and his strict prohibition that none should carry any vessels through it; and the argument he used from the prophecy of Isaiah, and the sharp rebuke he gave for the profanation of the holy place: and sought how they might destroy him: they took counsel together to take away his life, for they hated reformation: for they feared him; lest he should go on to make great changes and alterations among them, which would affect their credit and character, and their gains also, and draw the people after him: because all the people were astonished at his doctrine; both as to the matter of it, which were such words as never man spake; and, as to the manner of it, being with such majesty, power, and authority, as the Scribes and Pharisees taught not with; and also at the miracles, by which it was confirmed, as well as at the reformation and discipline he was introducing; which was done with such an air of sovereignty and power, as was amazing.

And when even was come, he went out of the city. Of Jerusalem, as he did the evening before, and for the same reasons: probably he went to Bethany, where he had lodged the last night, with Lazarus, Martha, and Mary; or to the Mount of Olives, where he sometimes spent the night in prayer: the Syriac version renders it, "they went out"; for Christ took his disciples with him, as is evident from the following verse.