Mark11
English Standard Version
1 they , , the of , Jesus of
2 to , the in of , as you you will a , has ever . and it.
3 to , are you ? , The of will .
4 they a a the , they .
5 of those to , are you , the ?
6 they had , they let .
7 they the , he .
8 the , spread that they had the .
9 those who went those who were , ! is he who the of the !
10 is the of ! the !
11 he went the . when he had looked , as it , he the .
12 the following , when , he was .
13 the a , he went to see he could on . he , he , it the for .
14 he to , May no . it.
15 they . he the and to drive those who those who the , he the of the the of who .
16 he would the .
17 he was them and to , Is it , shall be a of for the ? have a of .
18 the the it were a to , they , the was .
19 they went the .
20 they in the , they the its .
21 and to , , ! The you has .
22 , in .
23 , I to , to , Be taken the , does , he will come to , it will be for .
24 I , you in , you , and it will be .
25 you , , you , so is may .
27 they . as was the , the the the ,
28 they to , are you these , ?
29 to , will ; , I will I these .
30 the of ? .
31 they it , , we , , he will , did you ?
32 shall we , ? — they were of the , they a .
33 they , We do . to , will I these .
Study Guide
Public-domain commentary and original-language notes for Mark 11.
Chapter Summary
In this chapter: 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).
vv1-11
Christ's coming into Jerusalem thus remarkably, shows that he was not afraid of the power and malice of his enemies. This would encourage his disciples who were full of fear. Also, that he was not disquieted at the thoughts of his approaching sufferings. But all marked his humiliation; and these matters teach us not to mind high things, but to condescend to those of low estate. How ill it becomes Christians to take state, when Christ was so far from claiming it! They welcomed his person; Blessed is he that cometh, the “He that should come,” so often promised, so long expected; he comes in the name of the Lord. Let him have our best affections; he is a blessed Saviour, and brings blessings to us, and blessed be He that sent him. Praises be to our God, who is in the highest heavens, over all, God blessed for ever.
vv12-18
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 courts, to show that when the Redeemer came to Zion, it was to turn away ungodliness from Jacob. The scribes and the chief priests sought, not how they might make their peace with him, but how they might destroy him. A desperate attempt, which they could not but fear was fighting against God.
vv19-26
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 wonders in spiritual things. It justifies us, and so removes mountains of guilt, never to rise up in judgment against us. It purifies the heart, and so removes mountains of corruption, and makes them plain before the grace of God. One great errand to the throne of grace is to pray for the pardon of our sins; and care about this ought to be our daily concern.
Key Words
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ὅτε (hóte): at which (thing) too, i.e. when
ἐγγίζω (engízō): to make near, i.e. (reflexively) approach
εἰς (eis): to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
Ἱερουσαλήμ (Hierousalḗm): Hierusalem (i.e. Jerushalem), the capitol of Palestine
Βηθφαγή (Bēthphagḗ): fig-house; Beth-phage, a place in Palestine
Βηθανία (Bēthanía): date-house; Beth-any, a place in Palestine
πρός (prós): a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated)
ὄρος (óros): perhaps akin to G142 (αἴρω); compare G3733 (ὄρνις)); a mountain (as lifting itself above the plain)
ἐλαία (elaía): an olive (the tree or the fruit)
Cross References
Mark 11Prophetic prediction of the Messiah riding into Jerusalem on a colt, indicating humble kingship.
Supported by Matthew Henry, Matthew Poole
Directly quoted by Jesus to defend the temple as a house of prayer for all nations.
Supported by Matthew Henry
Directly quoted by Jesus accusing the merchants of turning the temple into a den of robbers.
Supported by Matthew Henry
The messianic Hallel chant sung by the crowds welcoming Jesus into the city.
Supported by Matthew Henry, Matthew Poole
Parallel account detailing the immediate cursing and subsequent withering of the barren fig tree.
Supported by Matthew Henry, JFB
Identical teaching linking our willingness to forgive others with receiving divine forgiveness.
Supported by John Calvin
Detailed Lucan parallel of the triumphal entry and the acquisition of the colt.
Supported by Matthew Poole, JFB
John's account of a temple cleansing, highlighting zeal for God's house.
Supported by Matthew Henry
Parallel confrontation where the chief priests question Jesus' authority in the temple.
Supported by Matthew Henry
Illustrates the principle of reserving animals never previously yoked for sacred, divine purposes.
Supported by Matthew Poole
Old Testament precedent of spreading garments in the path to acknowledge a newly crowned king.
Supported by Matthew Poole
Theological parallel of land bearing thorns and rejected fruit being cursed and burned.
Supported by Matthew Henry
Parallel instruction on faith capable of moving mountains and overcoming impossible obstacles.
Supported by Matthew Henry
Confirms Jesus' custom of leaving Jerusalem daily to lodge at the Mount of Olives.
Supported by JFB
Old Testament imagery of God looking for good fruit from Israel but finding none.
Supported by Matthew Henry