King James Version
Mark 11
33 verses with commentary
The Triumphal Entry
And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,
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And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him.
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The command to loose him, and bring him shows Jesus' sovereign authority—He requisitions what He needs for messianic purposes. This isn't theft but divine prerogative. The Greek pōlon (πῶλον) means a young colt or foal, fulfilling Zechariah 9:9's prophecy that the Messiah would enter Jerusalem "lowly, and riding upon an ass, and upon a colt the foal of an ass." Where earthly kings rode warhorses, Israel's true King rides a humble donkey, signaling peace not military conquest.
And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither.
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And straightway he will send him hither (εὐθὺς αὐτὸν ἀποστέλλει πάλιν ὧδε)—Jesus predicts the owner's immediate compliance. The adverb euthys (εὐθύς, "straightway") appears frequently in Mark's Gospel, emphasizing urgency and immediacy. The owner's unhesitating cooperation suggests either prior arrangement or, more likely, divine sovereignty moving human hearts to accomplish prophetic purposes. Reformed theology emphasizes God's providence: nothing happens by chance, and human decisions fulfill divine plans without violating human agency.
And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him.
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And they loose him (λύουσιν αὐτόν)—the verb lyō (λύω, "loose") appears three times in this passage (vv. 2, 4, 5), emphasizing the act of unbinding. Symbolically, Jesus "looses" what is bound—He liberates captives (Isaiah 61:1; Luke 4:18). The untamed colt, loosed and brought to Jesus, represents humanity: wild and unruly until brought under Christ's lordship, then miraculously submissive and useful for kingdom purposes.
And certain of them that stood there said unto them, What do ye, loosing the colt?
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This confrontation creates dramatic tension: will the disciples be accused of theft? Will their explanation be accepted? The account shows that following Jesus sometimes requires actions that appear questionable to outsiders. The disciples' obedience to Jesus' instructions, even when challenged, models faithful discipleship that trusts Christ's word over human opinion. Their calm response (v. 6) reflects confidence in Jesus' authority and prophetic word.
And they said unto them even as Jesus had commanded: and they let them go.
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This brief verse demonstrates that Jesus' word carries authority sufficient to resolve conflicts and provide for His purposes. The bystanders' acceptance of the explanation "the Lord has need of him" suggests either recognition of Jesus' authority or the Holy Spirit's work inclining hearts to cooperate with God's redemptive plan. The seamless fulfillment of Jesus' prediction builds narrative tension toward His Jerusalem entry and strengthens reader confidence in His prophetic statements about His death and resurrection.
And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.
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And he sat upon him (ἐκάθισεν ἐπ' αὐτόν)—Jesus' mounting the colt publicly declares His messianic identity. The unbroken animal's submission to Jesus without bucking or resistance is itself miraculous, demonstrating creation's recognition of its Creator. This simple statement fulfills Zechariah 9:9 with stunning precision: the prophesied King enters Jerusalem mounted on a donkey. Every detail of the Triumphal Entry unfolds according to ancient prophecy, demonstrating divine orchestration.
And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way.
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And others cut down branches off the trees, and strawed them in the way (ἄλλοι δὲ στιβάδας κόψαντες ἐκ τῶν ἀγρῶν)—John 12:13 specifies these were palm branches, symbol of Jewish nationalism and victory (1 Maccabees 13:51; 2 Maccabees 10:7). The Greek stibadas (στιβάδας) means leafy branches spread as a carpet. This action recalled the Feast of Tabernacles when worshipers waved branches and anticipated messianic deliverance. By spreading branches, the crowd declares Jesus to be the conquering King who will liberate Israel—their expectations, though sincere, misunderstood the nature of Jesus' kingdom and imminent "conquest" through crucifixion.
And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord:
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Blessed is he that cometh in the name of the Lord (Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου)—this quotes Psalm 118:26, clearly recognized as messianic. The phrase "he that cometh" (ho erchomenos, ὁ ἐρχόμενος) was a messianic title meaning "the Coming One." The crowds proclaim Jesus as God's authorized representative, coming "in the name of the Lord" with divine authority. They rightly identify Jesus as Messiah but fail to understand that His saving work requires death and resurrection, not military conquest. Their worship is genuine but incomplete, celebrating the King while missing the cross.
Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.
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Hosanna in the highest (Ὡσαννὰ ἐν τοῖς ὑψίστοις)—the cry shifts from "Save now!" to worship directed toward heaven. The phrase "in the highest" (en tois hypsistois, ἐν τοῖς ὑψίστοις) parallels the angels' song at Jesus' birth: "Glory to God in the highest" (Luke 2:14). The crowd recognizes that Jesus' kingship is not merely earthly but has cosmic, heavenly dimensions. Ironically, they worship correctly—Jesus does bring God's kingdom—but misunderstand how: through suffering, death, and resurrection rather than political-military victory.
And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.
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And when he had looked round about upon all things (περιβλεψάμενος πάντα)—the verb periblepsamenos (περιβλεψάμενος) means to look around carefully, survey, inspect. Jesus conducts a thorough examination of temple activities, observing the corruption and commercialization He will condemn. This judicial inspection recalls Malachi 3:2-3, where the Lord comes to His temple to purify. And now the eventide was come, he went out unto Bethany with the twelve—Jesus withdraws to Bethany (home of Mary, Martha, and Lazarus), avoiding Jerusalem's dangers and perhaps disappointed by the temple's spiritual state. The anticlimax is striking: after the triumphant entry, Jesus simply looks around and leaves.
Jesus Curses the Fig Tree
And on the morrow, when they were come from Bethany, he was hungry:
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The timing "on the morrow" (Monday of Passion Week) places this event between the Triumphal Entry and the temple cleansing. Mark's narrative sandwiches the temple cleansing (vv. 15-17) between the fig tree cursing (vv. 12-14) and its withering (vv. 20-21), creating an interpretive framework: the fig tree symbolizes Israel's religious establishment—outwardly flourishing but spiritually barren, facing divine judgment. Jesus' hunger becomes the occasion for a prophetic sign-act revealing God's judgment on fruitless religion.
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.
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He came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves (ἦλθεν εἰ ἄρα τι εὑρήσει ἐν αὐτῇ, καὶ ἐλθὼν ἐπ' αὐτὴν οὐδὲν εὗρεν εἰ μὴ φύλλα)—the tree was all show, no substance. For the time of figs was not yet (ὁ γὰρ καιρὸς οὐκ ἦν σύκων)—this detail puzzles readers: why curse a tree for not having fruit out of season? The answer lies in understanding Palestinian fig cultivation: fig trees produce small early figs (paggim) before leaves; these mature alongside full foliage. A tree with full leaves should have had paggim, even if main harvest wasn't ready. The tree's leafy appearance promised fruit but delivered none—exactly like Israel's temple religion: impressive externally but spiritually barren. The tree becomes a prophetic symbol of judgment on fruitless religion.
And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.
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And his disciples heard it (καὶ ἤκουον οἱ μαθηταὶ αὐτοῦ)—Mark emphasizes the disciples were witnesses, heightening the impact when they discover the tree withered (vv. 20-21). Jesus' words carry creative and destructive power—the same authority that spoke creation into existence (John 1:3; Colossians 1:16) now pronounces judgment. This demonstrates the seriousness of fruitlessness: outward religious profession without genuine spiritual fruit incurs divine wrath. The incident foreshadows Jesus' teaching in John 15:1-6 about branches that don't bear fruit being cut off and burned.
Jesus Cleanses the Temple
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;
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And would not suffer that any man should carry any vessel through the temple.
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This action demonstrates Jesus' zeal for God's house (Psalm 69:9; John 2:17) and His authority over Israel's worship. By halting commercial traffic, Jesus momentarily restores the temple's sanctity, prefiguring the day when true worship will be "in spirit and truth" (John 4:23-24), not confined to Jerusalem's temple. Jesus' authority to cleanse and control temple operations implicitly claims messianic and even divine authority—this is Yahweh's house, and Jesus exercises lordship over it as God's Son.
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. of all: or, an house of prayer for all nations
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But ye have made it a den of thieves (σπήλαιον λῃστῶν, spēlaion lēstōn)—Jesus quotes Jeremiah 7:11, comparing the temple establishment to a robbers' hideout. The Greek lēstōn (λῃστῶν) means bandits or violent criminals, not petty thieves—Jesus accuses the priesthood of serious corruption. Jeremiah's original context prophesied the temple's destruction because of Israel's covenant unfaithfulness—Jesus invokes this warning, implying judgment is coming (fulfilled AD 70). The religious leaders used religion as a cover for exploitation: inflated prices for sacrificial animals, extortionate exchange rates, oppressing the poor. Jesus' confrontation cost Him His life—within days, these same leaders would engineer His crucifixion.
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.
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For they feared him, because all the people was astonished at his doctrine (ἐφοβοῦντο γὰρ αὐτόν· πᾶς γὰρ ὁ ὄχλος ἐξεπλήσσετο ἐπὶ τῇ διδαχῇ αὐτοῦ)—the leaders feared Jesus not theologically but politically. He commanded popular support. The verb exeplēsseto (ἐξεπλήσσετο, "was astonished") means overwhelmed, amazed—Jesus' teaching carried authority unlike the scribes' (Mark 1:22). The leaders' fear of losing influence drove their murderous plot. Ironically, they feared man rather than God, fulfilling Jesus' prediction that religious authorities would reject and kill the Messiah (Mark 8:31; 9:31; 10:33-34).
And when even was come, he went out of the city.
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This withdrawal served multiple purposes: avoiding arrest (authorities feared seizing Him publicly, v. 18), resting from intense confrontations, and staying with friends in Bethany. The pattern demonstrates Jesus' wisdom in managing dangerous circumstances—He didn't foolishly expose Himself to danger but prudently withdrew until His "hour" came (John 7:30; 8:20). When the appointed time arrived, Jesus willingly submitted to arrest and crucifixion (Mark 14:41-42, 49). This balance between wise caution and willing sacrifice models Christian living in hostile environments: prudent without cowardice, bold without presumption.
The Lesson from the Withered Fig Tree
And in the morning, as they passed by, they saw the fig tree dried up from the roots.
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This detail heightens the miracle's impact: a full-grown fig tree completely withered overnight, something botanically impossible by natural means. Jesus' word carried creative and destructive power (Hebrews 1:3). The withered tree visually demonstrates the judgment pronounced on Israel's fruitless religion, particularly the temple establishment Jesus cleansed (vv. 15-17). As the tree died from the roots, so Israel's temple system would be destroyed to its foundations (fulfilled AD 70). The image also anticipates Jesus' teaching in John 15:1-6 about branches severed from the vine withering and being burned—fruitlessness results in judgment.
And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.
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The perfect tense exērantai (ἐξήρανται, "is withered") emphasizes completed action with ongoing state—the tree remains dead. Peter's exclamation sets up Jesus' teaching on faith and prayer (vv. 22-25). The disciples' focus on the miracle's mechanics ("How did the fig tree wither?") redirects to spiritual lessons about faith's power and the necessity of forgiveness. This pattern repeats throughout Mark: Jesus performs signs to teach deeper theological truths, not merely to amaze. The withered tree becomes an object lesson demonstrating that faith in God can accomplish the impossible—even moving mountains (v. 23).
And Jesus answering saith unto them, Have faith in God. Have: or, Have the faith of God
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This simple command contains profound theology. Faith (pistis, πίστις) is not self-generated confidence or positive thinking but trust in God's character, promises, and power. The focus is theocentric—faith in God, not faith in faith. The withered fig tree demonstrates God's power working through Jesus' word; now Jesus teaches that faith in this same God enables His followers to participate in God's powerful work. The subsequent verses (vv. 23-25) elaborate: faith moves mountains, receives answers to prayer, and forgives others. But the foundation is verse 22: genuine faith is oriented toward God, rooted in His nature, and confident in His ability to accomplish His purposes.
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.
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Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.
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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.
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But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.
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The Authority of Jesus Questioned
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,
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And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things?
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And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things. question: or, thing
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The baptism of John, was it from heaven, or of men? answer me.
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And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?
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But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed.
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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.