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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KJV Study Commentary
As Jesus approached Jerusalem, 'when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples' (Ὅτε ἐγγίζουσιν εἰς Ἱεροσόλυμα εἰς Βηθφαγὴ καὶ Βηθανίαν πρὸς τὸ Ὄρος τῶν Ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ). This geographical note marks the beginning of Jesus' passion week. Bethphage and Bethany were villages near Jerusalem on the Mo...
Read full commentary →Ellicott’s Commentary for English Readers
XI.
(1-10) **And when they came nigh.**—See Notes on Matthew 21:1-11.
**Unto Bethphage** and Bethany.—The better MSS. give “Bethany” only.
Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
Christ's triumphant entry into Jerusalem.(1-11)
The barren fig-tree cursed, The temple cleansed.
(12-18)
Prayer in faith.(19-26)
The priests and elders questioned concerning John the Baptist.(27-33)
**Verses 1-11**
Christ's coming into Jerusalem thus remarkably, shows that he was not afraid of the power and malice of his enemies. This would ...
Read full commentary →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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KJV Study Commentary
<strong>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</strong> (πῶλον δεδεμένον ἐφ' ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισεν)—Jesus demonstrates omniscience in knowing exactly where the colt is and that it has never been ridden. The detail that the animal was <em>never ridden</em> is significant: unblemished animals us...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **A colt tied.**—St. Mark, with St. Luke and St. John, omits the mention of the “she-ass” bound with the colt, on which St. Matthew lays stress as a literal fulfilment of Zechariah 9:9.
**Whereon never man sat.**—The fact is mentioned by St. Mark and St. Luke only.
Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
Christ's triumphant entry into Jerusalem.(1-11)
The barren fig-tree cursed, The temple cleansed.
(12-18)
Prayer in faith.(19-26)
The priests and elders questioned concerning John the Baptist.(27-33)
**Verses 1-11**
Christ's coming into Jerusalem thus remarkably, shows that he was not afraid of the power and malice of his enemies. This would ...
Read full commentary →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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KJV Study Commentary
<strong>If any man say unto you, Why do ye this? say ye that the Lord hath need of him</strong> (ὁ Κύριος αὐτοῦ χρείαν ἔχει)—the title <em>Kyrios</em> (Κύριος, "Lord") is pivotal. In the Greek Old Testament (Septuagint), <em>Kyrios</em> translates the divine name Yahweh. By instructing the disciples to say "the Lord has need," Jesus makes a veiled claim to divine authority. The phrase also reveals...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
Christ's triumphant entry into Jerusalem.(1-11)
The barren fig-tree cursed, The temple cleansed.
(12-18)
Prayer in faith.(19-26)
The priests and elders questioned concerning John the Baptist.(27-33)
**Verses 1-11**
Christ's coming into Jerusalem thus remarkably, shows that he was not afraid of the power and malice of his enemies. This would ...
Read full commentary →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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KJV Study Commentary
<strong>They went their way, and found the colt tied by the door without in a place where two ways met</strong> (εὗρον πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου)—Mark's characteristic precision provides vivid details: the colt was tied outside a door at a crossroads. The Greek <em>amphodon</em> (ἀμφόδου) means a street or place where two ways meet. This geographical precision authenticates ey...
Read full commentary →Ellicott’s Commentary for English Readers
(4) **Without in a place where two ways met.**—Each touch is characteristic of St. Mark, and implies personal observation on the part of his informant. The colt was at the door—outside, not inside, the court-yard; it was not at “a place,” but at “*the* place,” as we speak of “*the* cross-roads,” where two ways met.
Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
Christ's triumphant entry into Jerusalem.(1-11)
The barren fig-tree cursed, The temple cleansed.
(12-18)
Prayer in faith.(19-26)
The priests and elders questioned concerning John the Baptist.(27-33)
**Verses 1-11**
Christ's coming into Jerusalem thus remarkably, shows that he was not afraid of the power and malice of his enemies. This would ...
Read full commentary →And certain of them that stood there said unto them, What do ye, loosing the colt?
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KJV Study Commentary
<strong>And certain of them that stood there said unto them, What do ye, loosing the colt?</strong> (Τί ποιεῖτε λύοντες τὸν πῶλον;)—the bystanders' challenge is natural and expected. Taking someone's animal without permission appears to be theft. The present participle <em>lyontes</em> (λύοντες, "loosing") emphasizes they were caught in the act. Mark's inclusion of this detail demonstrates the Gos...
Read full commentary →Ellicott’s Commentary for English Readers
(5) **And certain of them that stood there.**—This again, though perhaps implied in our Lord’s words, is not reported by St. Matthew.
Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
Christ's triumphant entry into Jerusalem.(1-11)
The barren fig-tree cursed, The temple cleansed.
(12-18)
Prayer in faith.(19-26)
The priests and elders questioned concerning John the Baptist.(27-33)
**Verses 1-11**
Christ's coming into Jerusalem thus remarkably, shows that he was not afraid of the power and malice of his enemies. This would ...
Read full commentary →And they said unto them even as Jesus had commanded: and they let them go.
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KJV Study Commentary
<strong>And they said unto them even as Jesus had commanded: and they let them go</strong> (οἱ δὲ εἶπαν αὐτοῖς καθὼς εἶπεν ὁ Ἰησοῦς, καὶ ἀφῆκαν αὐτούς)—the disciples' simple obedience to Jesus' instructions produces the predicted result. The phrase <strong>even as Jesus had commanded</strong> emphasizes exact compliance—they repeated Jesus' words precisely. The verb <em>aphēkan</em> (ἀφῆκαν) means...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
Christ's triumphant entry into Jerusalem.(1-11)
The barren fig-tree cursed, The temple cleansed.
(12-18)
Prayer in faith.(19-26)
The priests and elders questioned concerning John the Baptist.(27-33)
**Verses 1-11**
Christ's coming into Jerusalem thus remarkably, shows that he was not afraid of the power and malice of his enemies. This would ...
Read full commentary →And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.
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KJV Study Commentary
<strong>And they brought the colt to Jesus, and cast their garments on him</strong> (ἔβαλον ἐπ' αὐτὸν τὰ ἱμάτια αὐτῶν)—the disciples place their outer garments on the unbroken colt as a makeshift saddle, but the action carries deeper significance. Placing garments on a king's mount was an act of homage and recognition of royalty (2 Kings 9:13, where elders spread garments before Jehu when anointin...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
Christ's triumphant entry into Jerusalem.(1-11)
The barren fig-tree cursed, The temple cleansed.
(12-18)
Prayer in faith.(19-26)
The priests and elders questioned concerning John the Baptist.(27-33)
**Verses 1-11**
Christ's coming into Jerusalem thus remarkably, shows that he was not afraid of the power and malice of his enemies. This would ...
Read full commentary →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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KJV Study Commentary
<strong>And many spread their garments in the way</strong> (πολλοὶ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν)—the crowd's spontaneous action mirrors 2 Kings 9:13, where people spread garments before Jehu at his coronation. By spreading their <em>himatia</em> (outer cloaks) on the road, the multitude performs a coronation gesture, acknowledging Jesus as King. This wasn't a small group but "many" (<em>p...
Read full commentary →Ellicott’s Commentary for English Readers
(8) **Branches off the trees.**—The Greek word for “branches” is used by St. Mark only. It describes the leafy boughs forming, as they were thrown down, a kind of litter or matting, rather than the woody branches.
**Off the trees.**—The better MSS. give “from the fields,” a reading which, perhaps, agrees better with the account of the “branches” given in the preceding Note.
**And strawed them in t...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
Christ's triumphant entry into Jerusalem.(1-11)
The barren fig-tree cursed, The temple cleansed.
(12-18)
Prayer in faith.(19-26)
The priests and elders questioned concerning John the Baptist.(27-33)
**Verses 1-11**
Christ's coming into Jerusalem thus remarkably, shows that he was not afraid of the power and malice of his enemies. This would ...
Read full commentary →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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KJV Study Commentary
<strong>And they that went before, and they that followed, cried, saying, Hosanna</strong> (Ὡσαννά)—the Hebrew phrase <em>hoshiya-na</em> (הוֹשִׁיעָה־נָּא) literally means "Save now!" or "Save, we pray!" from Psalm 118:25. This psalm was sung during Passover and the Feast of Tabernacles, anticipating messianic deliverance. By shouting "Hosanna," the crowds plead for Jesus to save Israel from Roman...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
Christ's triumphant entry into Jerusalem.(1-11)
The barren fig-tree cursed, The temple cleansed.
(12-18)
Prayer in faith.(19-26)
The priests and elders questioned concerning John the Baptist.(27-33)
**Verses 1-11**
Christ's coming into Jerusalem thus remarkably, shows that he was not afraid of the power and malice of his enemies. This would ...
Read full commentary →Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.
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KJV Study Commentary
<strong>Blessed be the kingdom of our father David, that cometh in the name of the Lord</strong> (Εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυίδ)—the crowd explicitly connects Jesus to David, Israel's greatest king and the recipient of God's covenant promise of an eternal dynasty (2 Samuel 7:12-16). By invoking <strong>the kingdom of our father David</strong>, they declare Jesus to be the Da...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **Blessed be the kingdom.**—The shout of blessing for the kingdom as well as for the king, is another touch by which St. Mark’s record is distinguished from the others.
Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
Christ's triumphant entry into Jerusalem.(1-11)
The barren fig-tree cursed, The temple cleansed.
(12-18)
Prayer in faith.(19-26)
The priests and elders questioned concerning John the Baptist.(27-33)
**Verses 1-11**
Christ's coming into Jerusalem thus remarkably, shows that he was not afraid of the power and malice of his enemies. This would ...
Read full commentary →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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KJV Study Commentary
<strong>And Jesus entered into Jerusalem, and into the temple</strong> (εἰσῆλθεν εἰς Ἱεροσόλυμα εἰς τὸ ἱερόν)—the double "into" emphasizes Jesus' destination: not merely the city but the temple, Israel's religious heart. The verb <em>eisēlthen</em> (εἰσῆλθεν, "entered") is significant—Malachi 3:1 prophesied, "the Lord, whom ye seek, shall suddenly come to his temple." Jesus' entry fulfills this, t...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **And now the eventide was come.**—On the apparent discrepancy between St. Mark’s narrative and that of St. Matthew and St. Luke, see Note on Matthew 21:12. The minuteness and precision of St. Mark’s report are in themselves, *primâ facie,* an evidence in its favour. The word “eventide” is somewhat indefinite, but it included the two or three hours before sunset, as well as after. The process...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 11
Chapter Outline
Christ's triumphant entry into Jerusalem.(1-11)
The barren fig-tree cursed, The temple cleansed.
(12-18)
Prayer in faith.(19-26)
The priests and elders questioned concerning John the Baptist.(27-33)
**Verses 1-11**
Christ's coming into Jerusalem thus remarkably, shows that he was not afraid of the power and malice of his enemies. This would ...
Read full commentary →Jesus Curses the Fig Tree
And on the morrow, when they were come from Bethany, he was hungry:
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KJV Study Commentary
<strong>And on the morrow, when they were come from Bethany, he was hungry</strong> (τῇ ἐπαύριον ἐξελθόντων αὐτῶν ἀπὸ Βηθανίας ἐπείνασεν)—Mark emphasizes Jesus' genuine humanity. The verb <em>epeinasen</em> (ἐπείνασεν, "he was hungry") highlights physical need. Though divine, Jesus experienced true human limitations: hunger, thirst, weariness, suffering. This authenticates the incarnation—the Word...
Read full commentary →Ellicott’s Commentary for English Readers
(12-14) **And on the morrow.**—On the chronological difficulty presented by this verse, see Note on Matthew 21:18-19.
Matthew Henry’s Concise Commentary
**Verses 12-18**
Christ looked to find some fruit, for the time of gathering figs, though it was near, was not yet come; but he found none. He made this fig-tree an example, not to the trees, but to the men of that generation. It was a figure of the doom upon the Jewish church, to which he came seeking fruit, but found none. Christ went to the temple, and began to reform the abuses in its cour...
Read full commentary →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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KJV Study Commentary
<strong>And seeing a fig tree afar off having leaves</strong> (ἰδὼν συκῆν ἀπὸ μακρόθεν ἔχουσαν φύλλα)—fig trees in Palestine typically produced early figs before full foliage, so a leafy tree promised fruit. Jesus' approach to investigate is natural and purposeful. The phrase "afar off" indicates the tree's impressive appearance from a distance—lush foliage suggesting abundant fruit.<br><br><stron...
Read full commentary →Ellicott’s Commentary for English Readers
(13) **For the time of figs was not yet.**—It has been sometimes urged that this gives the reason for our Lord’s coming to seek “if haply he might find” fruit. The fig season had not come, and therefore the fruit, if any had been borne, would not have been gathered. There is nothing, however, against taking the words in their more natural sequence. The precocious foliage had suggested the thought ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 12-18**
Christ looked to find some fruit, for the time of gathering figs, though it was near, was not yet come; but he found none. He made this fig-tree an example, not to the trees, but to the men of that generation. It was a figure of the doom upon the Jewish church, to which he came seeking fruit, but found none. Christ went to the temple, and began to reform the abuses in its cour...
Read full commentary →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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KJV Study Commentary
<strong>And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever</strong> (Μηκέτι εἰς τὸν αἰῶνα ἐκ σοῦ μηδεὶς καρπὸν φάγοι)—Jesus pronounces judgment on the tree, using double negatives in Greek (<em>mēketi</em> μηκέτι "no longer" and <em>mēdeis</em> μηδεὶς "no one") for emphatic finality. The phrase <strong>for ever</strong> (<em>eis ton aiōna</em>, εἰς τὸν αἰῶνα) means "u...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 12-18**
Christ looked to find some fruit, for the time of gathering figs, though it was near, was not yet come; but he found none. He made this fig-tree an example, not to the trees, but to the men of that generation. It was a figure of the doom upon the Jewish church, to which he came seeking fruit, but found none. Christ went to the temple, and began to reform the abuses in its cour...
Read full commentary →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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KJV Study Commentary
<strong>And they come to Jerusalem: and Jesus went into the temple...</strong> Temple cleansing demonstrates authority. This passage demonstrates Christ's divine authority and teaching, challenging religious traditions while establishing kingdom principles. Reformed theology sees here the fulfillment of Old Testament promises and the pattern for New Covenant faith.
Ellicott’s Commentary for English Readers
(15-19) **And Jesus went into the temple.**—See Notes on Matthew 21:12-17.
Matthew Henry’s Concise Commentary
**Verses 12-18**
Christ looked to find some fruit, for the time of gathering figs, though it was near, was not yet come; but he found none. He made this fig-tree an example, not to the trees, but to the men of that generation. It was a figure of the doom upon the Jewish church, to which he came seeking fruit, but found none. Christ went to the temple, and began to reform the abuses in its cour...
Read full commentary →And would not suffer that any man should carry any vessel through the temple.
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KJV Study Commentary
<strong>And would not suffer that any man should carry any vessel through the temple</strong> (οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ)—this detail, unique to Mark's Gospel, shows Jesus actively preventing the temple's desecration. The Greek <em>skeuos</em> (σκεῦος, "vessel") means any object, container, or merchandise. People were using the temple's outer courts as a shortcut for commerci...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **And would not suffer that any man.**—Peculiar to St. Mark. The vessels referred to included, probably, the baskets and other common implements of traffic. Men were using the courts of the Temple as a short cut from one part of the city to another.
Matthew Henry’s Concise Commentary
**Verses 12-18**
Christ looked to find some fruit, for the time of gathering figs, though it was near, was not yet come; but he found none. He made this fig-tree an example, not to the trees, but to the men of that generation. It was a figure of the doom upon the Jewish church, to which he came seeking fruit, but found none. Christ went to the temple, and began to reform the abuses in its cour...
Read full commentary →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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KJV Study Commentary
<strong>And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer?</strong>—Jesus quotes Isaiah 56:7, emphasizing the temple's universal purpose: <strong>for all nations</strong> (πᾶσιν τοῖς ἔθνεσιν, pasin tois ethnesin). God intended the temple as a place where Gentiles could worship, yet the religious establishment had filled the Court of the...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 12-18**
Christ looked to find some fruit, for the time of gathering figs, though it was near, was not yet come; but he found none. He made this fig-tree an example, not to the trees, but to the men of that generation. It was a figure of the doom upon the Jewish church, to which he came seeking fruit, but found none. Christ went to the temple, and began to reform the abuses in its cour...
Read full commentary →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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KJV Study Commentary
<strong>And the scribes and chief priests heard it, and sought how they might destroy him</strong> (ἐζήτουν πῶς αὐτὸν ἀπολέσωσιν)—Jesus' temple cleansing and denunciation crossed a line. The verb <em>ezētoun</em> (ἐζήτουν, "sought") in the imperfect tense indicates continuous, deliberate plotting. The verb <em>apolesōsin</em> (ἀπολέσωσιν, "destroy") means to kill, not merely discredit—Jesus' confr...
Read full commentary →Ellicott’s Commentary for English Readers
(18) **They feared him.**—Peculiar to St. Mark. Note also his omission of the facts recorded by St. Matthew: (1) the healing of the blind and the lame in the Temple; (2) the children crying Hosanna.
Matthew Henry’s Concise Commentary
**Verses 12-18**
Christ looked to find some fruit, for the time of gathering figs, though it was near, was not yet come; but he found none. He made this fig-tree an example, not to the trees, but to the men of that generation. It was a figure of the doom upon the Jewish church, to which he came seeking fruit, but found none. Christ went to the temple, and began to reform the abuses in its cour...
Read full commentary →And when even was come, he went out of the city.
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KJV Study Commentary
<strong>And when even was come, he went out of the city</strong> (Ὅταν ὀψὲ ἐγένετο, ἐξεπορεύοντο ἔξω τῆς πόλεως)—Jesus establishes a pattern during Passion Week: teaching in Jerusalem by day, withdrawing at night. The phrase "when even was come" (<em>hotan opse egeneto</em>, ὅταν ὀψὲ ἐγένετο) marks day's end. The imperfect verb <em>exeporeuonto</em> (ἐξεπορεύοντο, "went out") suggests habitual act...
Read full commentary →Ellicott’s Commentary for English Readers
(19) **And when even was come.**—Another note of time peculiar to St. Mark.
Matthew Henry’s Concise Commentary
**Verses 19-26**
The disciples could not think why that fig-tree should so soon wither away; but all wither who reject Christ; it represented the state of the Jewish church. We should rest in no religion that does not make us fruitful in good works. Christ taught them from hence to pray in faith. It may be applied to that mighty faith with which all true Christians are endued, and which does w...
Read full commentary →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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KJV Study Commentary
<strong>And in the morning, as they passed by, they saw the fig tree dried up from the roots</strong> (πρωῒ παραπορευόμενοι εἶδον τὴν συκῆν ἐξηραμμένην ἐκ ῥιζῶν)—this is Tuesday morning of Passion Week. The disciples discover that Jesus' curse (v. 14) has taken full effect. The perfect passive participle <em>exērammenēn</em> (ἐξηραμμένην, "dried up") indicates completed action with ongoing results...
Read full commentary →Ellicott’s Commentary for English Readers
(20-25) **And in the morning.**—See Notes on Matthew 21:20-22.
Matthew Henry’s Concise Commentary
**Verses 19-26**
The disciples could not think why that fig-tree should so soon wither away; but all wither who reject Christ; it represented the state of the Jewish church. We should rest in no religion that does not make us fruitful in good works. Christ taught them from hence to pray in faith. It may be applied to that mighty faith with which all true Christians are endued, and which does w...
Read full commentary →And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.
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KJV Study Commentary
<strong>And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away</strong> (Ῥαββί, ἴδε ἡ συκῆ ἣν κατηράσω ἐξήρανται)—Peter vocalizes the disciples' astonishment. The verb <em>anamnestheistheis</em> (implied, "calling to remembrance") indicates Peter remembered Jesus' curse from Monday (v. 14) and now observes its fulfillment. He addresses Je...
Read full commentary →Ellicott’s Commentary for English Readers
(21-22) **And Peter calling to remembrance.**—St. Mark alone names Peter as the speaker. The form of our Lord’s answer, “Have faith in God,” is also peculiar to him.
Matthew Henry’s Concise Commentary
**Verses 19-26**
The disciples could not think why that fig-tree should so soon wither away; but all wither who reject Christ; it represented the state of the Jewish church. We should rest in no religion that does not make us fruitful in good works. Christ taught them from hence to pray in faith. It may be applied to that mighty faith with which all true Christians are endued, and which does w...
Read full commentary →And Jesus answering saith unto them, Have faith in God. Have: or, Have the faith of God
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KJV Study Commentary
<strong>And Jesus answering saith unto them, Have faith in God</strong> (Ἔχετε πίστιν Θεοῦ)—Jesus responds to the disciples' amazement (v. 21) by redirecting focus from the miracle to its underlying principle: faith in God. The Greek construction <em>echete pistin theou</em> (ἔχετε πίστιν Θεοῦ) can be translated "Have faith in God" (objective genitive) or "Have the faith of God" (subjective geniti...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 10 Mr 10:1-12. Final Departure from Galilee--Divorce. ( = Mt 19:1-12; Lu 9:51).
See on Mt 19:1-12.
Mr 10:13-16. Little Children Brought to Christ. ( = Mt 19:13-15; Lu 18:15-17).
See on Lu 18:15-17.
Mr 10:17-31. The Rich Young Ruler. ( = Mt 19:16-30; Lu 18:18-30).
See on Lu 18:18-30.
Mr 10:32-45. Third Explicit and Still Fuller Announcement of His Approaching Sufferings, Death, and...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 19-26**
The disciples could not think why that fig-tree should so soon wither away; but all wither who reject Christ; it represented the state of the Jewish church. We should rest in no religion that does not make us fruitful in good works. Christ taught them from hence to pray in faith. It may be applied to that mighty faith with which all true Christians are endued, and which does w...
Read full commentary →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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KJV Study Commentary
Jesus taught about faith: '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' (ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ, Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ ἀλλὰ πιστεύσῃ ὅτι ἃ λέγει γίνεται, ἔσται αὐτῷ ...
Read full commentary →Ellicott’s Commentary for English Readers
(23) **Those things . . . he shall have whatsoever he saith.**—The better MSS. give, “that *the thing* which he saith cometh to pass,” and “he shall have *it.”* The promise is specific rather than general in its form, and so prepares the way for the wider generalisation of the next verse.
Jamieson-Fausset-Brown Bible Commentary
**33. Saying, Behold, we go up to Jerusalem--**for the last time, and--"all things that are written by the prophets concerning the Son of man shall be accomplished" (Lu 18:31).
**the Son of man shall be delivered unto the chief priests and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles--**This is the first express statement that the Gentiles would co...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 19-26**
The disciples could not think why that fig-tree should so soon wither away; but all wither who reject Christ; it represented the state of the Jewish church. We should rest in no religion that does not make us fruitful in good works. Christ taught them from hence to pray in faith. It may be applied to that mighty faith with which all true Christians are endued, and which does w...
Read full commentary →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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KJV Study Commentary
Jesus teaches the relationship between faith and answered prayer with a striking present-tense affirmation. The Greek pisteusate hoti elabete (πιστεύσατε ὅτι ἐλάβετε, "believe that you received") uses the aorist tense, indicating completed action—believers should have such confidence in God's promise that they count the answer as already given before seeing results. This isn't presumption or posit...
Read full commentary →Ellicott’s Commentary for English Readers
(24) **Believe that ye receive them.**—The better MSS. give the latter verb in the past tense, “Believe that ye received them.” It is obvious that, as a rule, such words imply prayer for spiritual rather than temporal blessings. In that region the subjective faith becomes an objective reality. We are to believe, not that we shall one day have what we pray for in a future more or less distant, but ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**34. And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again--**Singularly explicit as this announcement was, Luke (Lu 18:34) says "they understood none of these things; and this saying was hid from them, neither knew they the things which were spoken." The meaning of the words they could be at no loss to understand, but t...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 19-26**
The disciples could not think why that fig-tree should so soon wither away; but all wither who reject Christ; it represented the state of the Jewish church. We should rest in no religion that does not make us fruitful in good works. Christ taught them from hence to pray in faith. It may be applied to that mighty faith with which all true Christians are endued, and which does w...
Read full commentary →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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KJV Study Commentary
Jesus immediately connects answered prayer (v. 24) with forgiving others, revealing that communion with God and reconciliation with others are inseparable. The phrase "when ye stand praying" (hēnika stēkete proseuchomenoi, ἡνίκα στήκετε προσευχόμενοι) reflects Jewish prayer posture—standing with hands raised—but the principle applies regardless of physical position. The condition "if ye have ought...
Read full commentary →Ellicott’s Commentary for English Readers
(25-26) **And when ye stand praying, forgive.**—See Notes on Matthew 6:14. The reproduction of the words which are recorded as having been spoken in the Sermon on the Mount, is very significant. The prayer even of intensest faith is not perfect, unless the temper of the worshipper is also that of the Charity which forgives offences. Such words exclude from the prayers of Christ’s disciples wishes ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**35. And James and John, the sons of Zebedee, come unto him, saying--**Matthew (Mt 20:20) says their "mother came to Him with her sons, worshipping Him and desiring," &c. (Compare Mt 27:56, with Mr 15:40). Salome was her name (Mr 16:1). We cannot be sure with which of the parties the movement originated; but as our Lord, even in Matthew's account, addresses Himself to James and John, taking n...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 19-26**
The disciples could not think why that fig-tree should so soon wither away; but all wither who reject Christ; it represented the state of the Jewish church. We should rest in no religion that does not make us fruitful in good works. Christ taught them from hence to pray in faith. It may be applied to that mighty faith with which all true Christians are endued, and which does w...
Read full commentary →But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.
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KJV Study Commentary
Jesus taught: 'But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses' (εἰ δὲ ὑμεῖς οὐκ ἀφίετε, οὐδὲ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφήσει τὰ παραπτώματα ὑμῶν). This follows teaching on faith and prayer (vv. 22-25). Jesus conditions God's forgiveness on our forgiving others. This doesn't mean we earn forgiveness by forgiving (salvation is by grace, not works...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**36. And he said unto them, What would ye that I should do for you?--**Though well aware what was in their mind and their mother's, our Lord will have the unseemly petition uttered before all.
Matthew Henry’s Concise Commentary
**Verses 19-26**
The disciples could not think why that fig-tree should so soon wither away; but all wither who reject Christ; it represented the state of the Jewish church. We should rest in no religion that does not make us fruitful in good works. Christ taught them from hence to pray in faith. It may be applied to that mighty faith with which all true Christians are endued, and which does w...
Read full commentary →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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KJV Study Commentary
<strong>They come again to Jerusalem: and as he was walking in the temple</strong>—Jesus returns to Jerusalem after the temple cleansing (11:15-18), boldly walking in the very place He had disrupted. <strong>There come to him the chief priests, and the scribes, and the elders</strong>—This represents the Sanhedrin's full leadership: chief priests (high priest and priestly aristocracy controlling t...
Read full commentary →Ellicott’s Commentary for English Readers
(27-33) **And they come again to Jerusalem.**—See Notes on Matthew 21:23-27. Peculiar to St. Mark is the fact that our Lord was “walking” as well as teaching in the Temple.
Jamieson-Fausset-Brown Bible Commentary
**37. Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory--**that is, Assign to us the two places of highest honor in the coming kingdom. The semblance of a plea for so presumptuous a request might possibly have been drawn from the fact that one of the two usually leaned on the breast of Jesus, or sat next Him at meals, while the other was one of the ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 27-33**
Our Saviour shows how near akin his doctrine and baptism were to those of John; they had the same design and tendency, to bring in the gospel kingdom. These elders did not deserve to be taught; for it was plain that they contended not for truth, but victory: nor did he need to tell them; for the works he did, told them plainly he had authority from God; since no man could do t...
Read full commentary →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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KJV Study Commentary
<strong>By what authority doest thou these things? and who gave thee this authority?</strong>—The double question demands Jesus justify His actions. The Greek <em>exousia</em> means authority, right, or power—both ability to act and legitimacy to do so. They ask: on whose authorization do you overturn temple commerce, teach authoritatively, disrupt established order? They recognize authority as de...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**38. But Jesus said unto them, Ye know not what ye ask--**How gentle the reply to such a request, preferred at such a time, after the sad announcement just made!
**can ye drink of the cup that I drink of?--**To "drink of a cup" is in Scripture a figure for getting one's fill either of good (Psa 16:5; 23:5; 116:13; Jr 16:7) or of ill (Psa 75:8; Joh 18:11; Re 14:10). Here it is the cup of sufferi...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 27-33**
Our Saviour shows how near akin his doctrine and baptism were to those of John; they had the same design and tendency, to bring in the gospel kingdom. These elders did not deserve to be taught; for it was plain that they contended not for truth, but victory: nor did he need to tell them; for the works he did, told them plainly he had authority from God; since no man could do t...
Read full commentary →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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KJV Study Commentary
<strong>I will also ask of you one question, and answer me, and I will tell you by what authority I do these things</strong>—Jesus does not refuse to answer but conditions His answer on their response. This rabbinical teaching method—answering questions with questions—was common in first-century Judaism. By proposing a question trade, Jesus exposes whether they are genuinely seeking truth or attem...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**39. And they said unto him, We can--**Here we see them owning their mother's petition for them as their own; and doubtless they were perfectly sincere in professing their willingness to follow their Master to any suffering He might have to endure. As for James, he was the first of the apostles who was honored, and showed himself able to be baptized with his Master's baptism of blood (Ac 12:1, 2)...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 27-33**
Our Saviour shows how near akin his doctrine and baptism were to those of John; they had the same design and tendency, to bring in the gospel kingdom. These elders did not deserve to be taught; for it was plain that they contended not for truth, but victory: nor did he need to tell them; for the works he did, told them plainly he had authority from God; since no man could do t...
Read full commentary →The baptism of John, was it from heaven, or of men? answer me.
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KJV Study Commentary
<strong>The baptism of John, was it from heaven, or of men? answer me</strong>—Jesus frames a binary choice: John's authority was either from heaven (divinely commissioned) or of men (merely human initiative). No middle ground exists; neutrality is impossible. This forces the religious leaders to take a stand on John's prophetic credentials. The question is brilliant because it is directly relevan...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**40. But to sit on my right hand and on my left hand in not mine to give; but it shall be given to them for whom it is prepared--**"of My Father" (Mt 20:23). The supplement which our translators have inserted is approved by some good interpreters, and the proper sense of the word rendered "but" is certainly in favor of it. But besides that it makes the statement too elliptical--leaving too many w...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 27-33**
Our Saviour shows how near akin his doctrine and baptism were to those of John; they had the same design and tendency, to bring in the gospel kingdom. These elders did not deserve to be taught; for it was plain that they contended not for truth, but victory: nor did he need to tell them; for the works he did, told them plainly he had authority from God; since no man could do t...
Read full commentary →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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KJV Study Commentary
<strong>They reasoned with themselves</strong>—Rather than seeking truth, they calculate consequences. The Greek verb indicates internal debate, weighing options. Their reasoning is pragmatic, not principled—they ask not What is true? but What answer benefits us politically? This exposes their hearts: they do not genuinely seek Jesus's authority's nature but seek to trap or discredit Him while pro...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**41. And when the ten heard it, they began to be much displeased with James and John--**or "were moved with indignation," as the same word is rendered in Mt 20:24. The expression "began to be," which is of frequent occurrence in the Gospels, means that more passed than is expressed, and that we have but the result. And can we blame the ten for the indignation which they felt? Yet there was probab...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 27-33**
Our Saviour shows how near akin his doctrine and baptism were to those of John; they had the same design and tendency, to bring in the gospel kingdom. These elders did not deserve to be taught; for it was plain that they contended not for truth, but victory: nor did he need to tell them; for the works he did, told them plainly he had authority from God; since no man could do t...
Read full commentary →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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KJV Study Commentary
<strong>But if we shall say, Of men; they feared the people</strong>—The other horn of the dilemma: denying John's divine authority would provoke public outrage. <strong>They feared the people</strong>—fear of human opinion determined their response, not conviction of truth. Leaders who should guide people toward truth are instead controlled by popular opinion. This is man-pleasing versus God-plea...
Read full commentary →Ellicott’s Commentary for English Readers
(32) **That he was a prophet indeed.**—The intensifying adverb is one of St. Mark’s graphic touches of emphasis.
Jamieson-Fausset-Brown Bible Commentary
**42. But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule--**are recognized or acknowledged as rulers.
**over the Gentiles exercise lordship over them: and their great ones exercise authority upon them--**as superiors exercising an acknowledged authority over inferiors.
Matthew Henry’s Concise Commentary
**Verses 27-33**
Our Saviour shows how near akin his doctrine and baptism were to those of John; they had the same design and tendency, to bring in the gospel kingdom. These elders did not deserve to be taught; for it was plain that they contended not for truth, but victory: nor did he need to tell them; for the works he did, told them plainly he had authority from God; since no man could do t...
Read full commentary →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.
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KJV Study Commentary
<strong>We cannot tell</strong>—Their answer is a lie masquerading as ignorance. <strong>We cannot tell</strong> means we do not know, but their internal reasoning proves they did know—they simply would not admit it. This is intellectual dishonesty: professing ignorance when truth is known but inconvenient. <strong>Neither do I tell you by what authority I do these things</strong>—Jesus's refusal ...
Read full commentary →Ellicott’s Commentary for English Readers
(33) **We cannot tell.**—Better, as also in Matthew 21:27, *We do not know.* The repetition of the verb “tell” in the English, gives an unreal emphasis which is not in the Greek. The real stress lies on the pronoun “I.”
**Ellicott's Commentary for English Readers
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Jamieson-Fausset-Brown Bible Commentary
**43. But so shall it not be among you: but whosoever will be great among you, shall be your minister--**a subordinate servant.
Matthew Henry’s Concise Commentary
**Verses 27-33**
Our Saviour shows how near akin his doctrine and baptism were to those of John; they had the same design and tendency, to bring in the gospel kingdom. These elders did not deserve to be taught; for it was plain that they contended not for truth, but victory: nor did he need to tell them; for the works he did, told them plainly he had authority from God; since no man could do t...
Read full commentary →