The Miracle of the Fig-Tree.

The curse upon the tree:

v. 12. And on the morrow, when they were come from Bethany, He was hungry;

v. 13. and seeing a fig-tree afar off having leaves, He came, if haply He might find anything thereon; and when He came to it, He found nothing but leaves; for the time of figs was not yet.

v. 14. And Jesus answered and said unto it, No man eat fruit of thee hereafter forever. And His disciples heard it.

So eager, so concerned, was Jesus about the work of His ministry and about various other matters that had come to His attention that He did not even take time to eat on Monday morning. On their way from Bethany to Jerusalem He felt the pangs of hunger. There was a fig-tree growing by the side of the road, which was in full foliage, though the season was early. But when Jesus went over to it, either to find some of last year’s late figs, which sometimes matured in the spring, or to find fruit of the new crop, He was disappointed. All the strength of the tree had gone into foliage; there were no figs. This tree was a type and picture of the Jewish people, and Christ’s purpose in performing this peculiar miracle was to bring the attention of His disciples to that fact. The Jews also had the form of godliness, while they denied its power. Three years the Lord had worked in the midst of this nation, in the North and ill the South, but there was little evidence of any Jesuits. The great majority of the people wanted nothing of the Messiah. There was much profession of religion, much boasting of being God’s own, peculiar people, but no real, tangible proof of a worship in spirit and ill truth. And so this nation, which God had chosen as His own, would become subject to the curse, just as Jesus here pronounced the curse upon its type, the barren fig-tree. Mark notes that the disciples heard the words of Jesus as He spoke to the tree.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mar 11:12-14 . Comp. on Mat 21:18-20 , whose more compressed narrative represents a later form taken by the tradition.

] whether under these circumstances (see Klotz, ad Devar. p. 178 f.) namely, since the tree had leaves, which in fact in the case of fig-trees come after the fruits. Comp. on Mat 21:19 .

] not inappropriate (Kstlin), but rightly giving information whence it happened that Jesus found nothing but leaves only. [142] If it had been the time for figs ( June , when the Boccre ripens, comp. Mat 24:32 ) He would have found fruits also as well as the leaves, and would not have been deceived by the abnormal foliage of the tree. The objections against this logical connection on the one hand, that figs of the previous year that had hung through the winter might still have been on the tree; on the other, that from . . the fruitlessness of the tree would appear quite natural, and therefore not be justified as an occasion for cursing it (comp. de Wette, Strauss, Schenkel; according to Bruno Bauer, Mark made the remark on account of Hos 9:10 ) are quite irrelevant; for (1) Figs that have hung through the winter were not at all associated with a tree’s being in leaf , but might also be found on trees without leaves; the leafy tree promised summer figs , but had none, [143] because in the month Nisan it was not the time for figs, so that thus the presence of foliage which, in spite of the earliness of the time of year, justified the conclusion from the nature of the fig-tree that there would be fruit upon it, was only a deceptive anomaly. (2) The tree presents itself as deserving a curse, because, having leaves it ought also to have had fruit ; the . . would only make it appear as blameless if it had had no leaves ; hence even with our simply literal apprehension of the words there in no wise results an over-hasty judicial sentence. It is almost incredible how the simple and logically appropriate meaning of the words has been distorted, in order to avoid representing Jesus as seeking figs out of the fig-season. Such explanations, however, deserve no refutation; e.g. that of Hammond, Clericus, Homberg, Paulus, Olshausen, Lange, L. J. II. 1, p. 321: for it was not a good fig-year (see, on the other hand, Strauss, II. p. 220 f.); that of Abresch, Lect. Arist. p. 16, and Triller, ad Thom. M. p. 490: for it was not a place suitable for figs ; the interrogative view of Majus, Obss. I. p. 7 : “ nonne enim tempus erat ficuum?;” that of Heinsius and Knatchbull: “ ubi enim fuit, tempus erat ficuum ” (so that would have to be read); the notion of Mill, that Jesus only feigned as if He were seeking figs, in order merely to do a miracle (Victor Antiochenus and Euthymius Zigabenus had already taken even His hunger as simulated; compare recently again Hofmann, p. 374); the view of Kuinoel (comp. Dahme in Henke’s Magaz. I. 2, p. 252): for it was not yet ( = ) fig-harvest ; compare also Baumgarten-Crusius. Fritzsche has the correct view, although he reproaches Mark with having subjoined the notice “ non elegantissime ,” whereas it very correctly states why Jesus, notwithstanding the leaves of the tree, found no fruits . Toup ( Emendatt. in Suid. II. p. 218 f.), Tittmann ( Opusc. p. 509), and Wassenbergh (in Valckenaer, Schol. I. p. 18) have even declared themselves against the genuineness of the words in spite of all the critical evidence! Bornemann (in opposition to Wassenbergh) in the Schol. in Luc. p. xlix. f., and in the Stud. u. Krit. 1843, p. 131 ff., comes back again essentially to the interpretation of Hammond, and explains: “for it was not favourable weather for figs.” But could only acquire the meaning of “favourable weather” by more precise definition in the context , as in the passage quoted by Bornemann, Eur. Hec. 587, by , and hence this interpretation is not even favoured by the reading (B C * L , Copt. Syr.; so Tischendorf), for the time was not fig-time , which reading easily originated from an written on the margin by way of supplement, whence also is to be derived the reading of Lachmann (following D, Or.): . . De Wette finds the words “ absolutely incomprehensible .” [144] Comp. also Baur, Markusev. p. 90, according to whom, however, Mark here only betrays his poverty in any resources of his own, as he is alleged by Hilgenfeld only to make the case worse involuntarily.

Mar 11:14 . ] Appropriately Bengel adds: “arbori fructum neganti.”

] According to Mark (it is otherwise in Mat 21:19 ) the cursing is expressed in the form of a wish , as imprecation , Act 8:20 .

. ] a preparation for Mar 11:20 .

[142] Not as to the point, that only a symbolical demonstration was here in question (Weizscker, p. 92). Nobody could have gathered this from these words without some more precise indication, since the symbolical nature of the event is wholly independent of them.

[143] No fruit indeed, even that had hung through the winter ; but this Jesus had not sought , since the presence of leaves had induced Him to expect fruit namely, fruit before the time (comp. Tobler, Denkbl. aus Jerus. p. 101 ff.).

[144] Nay, they even compelled Bleek to the conjecture that the event had occurred at another time of year , possibly in the previous year at the Feast of Tabernacles (Joh 7 ).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

4. The Withered Fig-tree, and the House of Prayer made a Den of Thieves. The Cleansing of the Temple.

Mar 11:12-26.

(Parallels: Mat 21:12-22; Luk 19:45-46.)

12And on the morrow, when they were come from Bethany, he was hungry. 13And seeing a fig-tree afar off,9 having leaves, he came, if haply he might find anything thereon: and when he came to it, he found nothing but leaves; for the time10 of figs was14 not yet. And Jesus11 answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it. 15And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and over-threw 16 the tables of the money-changers, and the seats of them that sold doves; And would not suffer that any man should carry any vessel through the temple. 17And he taught, saying unto them,12 Is it not written, My house shall be called of [by] all nations the house of prayer? but ye have made it a den of thieves. 18And 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. 19And when even was come, he went out of the city. 20And in the morning, as they passed by,13 they saw the fig-tree dried up 21 from the roots. And Peter, calling to remembrance, saith unto him, Master, behold, the fig-tree which thou cursedst is withered away. 22And Jesus answering, saith unto 23 them, Have faith in God. For14 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. 24Therefore I say unto you, What things soever ye desire, when ye pray,15 believe that ye receive them,16 and ye shall have them. 25And when ye stand praying, forgive, if ye have ought against any; that your Father also which is in heaven may forgive you your trespasses.17 26But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

EXEGETICAL AND CRITICAL

See on the parallels in Matthew and Luke.Notwithstanding Marks conciseness in his record, we can yet distinguish three days of Jesus abode in the temple; that is, of the Messianic residence there of the King. Sunday was the day of entrance and looking around, Mar 11:1-11. Monday was the day on which the fig-tree was cursed, the temple was cleansed, and those festal works were done by Jesus in the temple which filled up the exasperation of His enemies, Mar 11:12-19. Then Tuesday was the day of His conflict in the temple with all the assaults of His enemies in their several divisions, and of His departure from the temple, Mar 11:20; Mar 13:37. On Wednesday Jesus remained in concealment, as we are positively assured by John (Mar 12:37); and probably it was then that He completed His discourse of the last things by adding those eschatological parables which Matthew communicates: unless we may assume rather that they were uttered on the night between Tuesday and Wednesday within the circle of His most confidential disciples. The allusions to night might suit such a view, Mat 24:42-43; Mat 25:6; Mat 25:30. The silent Wednesday of His concealment was then devoted to the preparation of His larger body of disciples, and to purposes of retired devotion.

The unity of this section lies in the narrative of the fig-tree cursed. Mark makes it the starting-point of His account of Jesus wonderful works in the temple during Monday. The individual particulars of these festal wonders are singled out prominently by Matthew, Mat 21:12-15. Therefore he brings into this second day the cursing of the fig-tree, with its withering up. Luke also indicates these festal hours, Luk 19:47-48. For the peculiar significance of the facts of the Greeks earnestly desiring to see Jesus, and the discourse which that occasioned, see the Notes on Joh 12:20-36. But the Evangelist Mark takes the whole day into his view under its severe aspect. Hence he connects all this with the narrative of the fig-tree; and this section embraces the time from Monday morning to Tuesday morning. Thus, according to his account, the cursing of the fig-tree preceded the cleansing of the temple on Monday morning. With Matthew, who likewise has the narrative, it follows it; because Matthew purposed more strongly to stamp the contrast of the two temple-daysthe day of peace and the day of contest. Concerning the fig-tree, Mark preliminarily remarks that it had leaves (which from afar might seem to be inviting). But in connection with the circumstance that Jesus found no figs upon it, he has the remarkable clause , etc., the time was not yet (concerning which, see below). Matthews word, Let no fruit grow henceforth, he gives concretely: Let no man eat, etc. He adds, that the disciples heard it. The cleansing of the temple he relates again with an : He began. And he adds to the picture, that Jesus would not suffer any vessel to be carried through the temple. The explanatory word of Christ he introduces as instruction (), and in vigorous interrogative form ( ). To the house of prayer he adds, for all nations; which Luke has not, and which reminds us of every creature, Luk 16:15. The confusion of the Sanhedrim on this day, and their projects as to the manner in which they should kill Jesusseeing that they feared the people, who did earnest homage to Jesushe connects rightly with this day; while Luke records it more indefinitely (Luk 19:47-48), as also Matthew in somewhat similar manner (Mat 21:15-16), and John also in another aspect of it (Joh 12:17-19). Then follows, according to Mark, the departure of Jesus from the city. Matthew tells us that the fig-tree had straightway withered. Mark relates that it was early in the morning, as they passed by. Thus the withering had proceeded in the course of a day and night; and that, as he remarks, from the root. Matthew makes the disciples see, wonder, and speak; Mark records more precisely how Peter remembered the circumstance and spoke. The words themselves are more vivid here: Rabbi, behold, etc. Thereupon Jesus utters the word concerning the removing of mountains by faith: more concretely apprehended in Mark; more generally in Matthew. But Mark connects with this promise of Jesus the very important word concerning the hearing of prayer (Mar 11:24), and the condition of being reconciled with our brother (Mat 6:14).

Mar 11:12. And on the morrow.Therefore, on the Monday morning after the Sunday of the palms.He was hungry.Early departure, haste to enter the work of the day, and much else, lay at the foundation of this fact.

Mar 11:13. If haply, : that is, because it had leaves; since the leaves of the fig-tree appear after the fruit. Mat 19:19.The time of figs was not yet.See the note on Matthew. As the tree had leaves, it promised fruit; for the harvest-time of figs, when it might have been stripped of its fruit, was not yet come. For the various explanations of this, see De Wette and Meyer. As signifies the full and perfect time, the meaning is clear enough. Between the period of leaf-formation and the time of fig-harvest, one might seek for figs from a tree standing exposed. But not till the had come could the tree be stripped. Thus the is not an explanation of the circumstance that it had no figs, but of the Lords coming and seeking, by which it appeared that the tree had only produced its leaves. The expression, He found nothing but leaves only, signifies that He saw with displeasure that, as a worthless tree, it had nothing but leaves upon it. This He might conclude from the fact that the time of harvest had not yet come, and, therefore, that it was not already stripped of its fruit. According to Meyer, the meaning is, that the tree could not yet have borne fruit. If it had been the time of figs, He would have found fruit besides the leaves.18 But then a premature doom would have been pronounced on the tree. The early display of leaves was certainly irregular; but if it had been a certain sign of its dying, the Lord would not have sought fruit upon it. If it could put forth leaves, it must have been able previously to set its fruit.

Mar 11:14. And Jesus said unto it.Properly, answered and said. Bengel: arbori fructum neganti.

Mar 11:16. Concerning the temple, see on Matthew.And would not suffer that any man should, ; the toleration of evil is the procurement of it.Any vessel.No man durst carry tools and implements through the sacred precincts of the temple, that is, through the fore-court. Was it intended to avoid a circuitous route, as in a great city profane passages may be made through holy places? But the temple space was not in the way of such passing. Many, however, might bring their implements of toil with them at their devotions, in order to have them conveniently at hand. The carrying them through, was, therefore, not literally a passing through with them, but rather the having them at hand; and it is opposed to the business of money-changing and selling doves which was carried on within the temple itself. According to Lightfoot and Wetstein, the Rabbins afterwards forbade the same thing.

Mar 11:17. Of all nations.The prediction of the prophets, that the temple should be a house of prayer for all nations, had a higher meaning (see Isaiah 2 and other passages). There must be a distinction, however, between the Israelite bondsmen who brought their offerings (Lev 17:8; Lev 22:19; Ezr 2:43; Ezr 7:7), and the later proselytes of the gate; the relative recognition of these latter had given occasion to the symbol of the Court of the Gentiles. Therein lay the germ of the universality of the religion of promise. See on Matthew. That the additional clause occurs only in Mark, is not to be accounted for only on Gentile-Christian grounds; for it is wanting in Luke. It is peculiar to Mark that he everywhere lays stress upon the universality of the Gospel.19

Mar 11:18. Sought how they might destroy Him.This was their counsel on Monday: that Jesus should die, had been already previously decided (Joh 5:16; Joh 7:32; Joh 10:31; Joh 11:45). They now confusedly took counsel about the how;20 since it seemed almost an impossibility, on account of the people, on this day of His wonderful ascendancy in the temple. Then again on Wednesday: not on the feast-day, although Judas had preliminarily dealt with them on the Sunday concerning the matter. The Palm Sunday may have made Judas suspicious again, or brought his promise into doubt. Then he came on Thursday evening, after a new crisis had come (the departure of Jesus from the temple), and his exasperation had become complete.

Mar 11:20. They saw the fig-tree dried up from the roots.See on Matthew. Meyer naturally finds here another discrepancy with Matthew. Matthew is inexact in his record, only on account of a higher end that he contemplated in his narrative. Nor does Mark say that the withering had just then taken place, or been finished. The tree was now in a marvellous manner dried up; and that, as he adds, from the rootsfrom its diseased root upwards, throughout.

Mar 11:22. Faith in God.Trust towards God, (Genitive of the object). More general view of faith, with reference to the personal source of miraculous power, the almighty God of the covenant: Mar 9:23. Compare Mat 17:20; Luk 17:6.

Mar 11:24. That ye receive them.That is, in the divine confidence of faith that is already received which in external reality has yet to come: Heb 11:1. The prayer of faith is heard: as prayer in the name of Jesus, Joh 14:13-14; Joh 16:23-24; Joh 16:26; or, as the prayer of a holy society, the Church, Mat 18:19; or, as the prayer of the Holy Ghost, Rom 8:26-28.

Mar 11:25. When ye stand praying.Comp. Mat 5:23-24; Mat 6:14-15. As the word concerning the faith which moves mountains might have originally been uttered in more than one connection, so also that concerning the forgiveness of others, as the condition of all true offering of prayer, and its answer. But in this place, where Jesus connected this strongest assurance of the marvellous power of faith with the cursing of the fig-tree, it seems inevitable that He should declare how such a faith could not be sundered from a placable love; that it should never be used in the service of hate and fanaticism.

DOCTRINAL AND ETHICAL

1 See on the parallel in Matthew, and also the previous notes.

2. The so-called cursing of the fig-tree is the rather to be regarded as a grand prophetic act, because Christ, as Christ, now stood at the climax of the palm festivity, and it was obvious that all Israel might now do Him homage. This symbolical act at such a crisis was a sure sign that He was perfectly conscious of the situation of things; as also was the weeping over the city during the festal procession according to Luke.
3. The cleansing of the temple at the beginning and at the end of Christs pilgrimage, the earnest of a manifold cleansing of the Church from Gentile and Jewish perversions.
4. The declaration of the curse in its sacred form, a revelation to explain its real nature, and thereby to remove it; as contrasted with mans curse of evil wishing.

HOMILETICAL AND PRACTICAL

See on Matthew.The fig-tree a figure of Israel, and a warning sign to the Church: 1. As the fruitful fig-tree, which sets forth fruit sooner than leaves. So Israel. It had faith, and the works of faith, before it had the ceremonies of faith. So the early Church. 2. As the unfruitful fig-tree, which had an adornment of leaves, promising fruit deceitfully. So the Israel of the time of Jesus, and so the external Church of later times and the last.The cursing of the fig-tree in its relation to the cleansing of the temple: 1. An indication of the morning thoughts of the Lord concerning Israel; 2. a prelude to the coming expurgation of the temple; 3. a prophetic token (for the hopeful disciples, concerning the coming solemn issue of things).The judgment of Jesus upon the fig-tree, and His judgment upon the temple with its service.Christ hungering on the morn of His greatest day of honor: or, the great sign of the spiritual purity and freedom of the kingdom of Christ.The Lords hunger on the temple-mountain, and His thirsting on Calvary.How zeal for the Lord should keep itself pure from hatred against men.Only in the spirit of reconciliation can the Christian execute the judicial office.The flames of Christs wrath a loving zeal, which is always one with the spirit of reconciliation.We cannot help others in the way to heaven by the hateful and tormenting fury of fanaticism.

Starke:Christ knows what the feeling of the hungry is.If we endure hunger, we should not murmur, remembering Him.Canstein:Christ demands nothing of man, if he has not had time; nor does He come to seek till the time is up.Osiander:Hypocrites have a semblance of godliness, but no true fruits of faith; and so, if they repent not, they must perish.Hedinger:We must rid the Church of every abuse, and spare no man.Quesnel:Every believer is a temple of God, and must entertain the same zeal for his own souls purity as Jesus displayed for the purity of the visible sanctuary.Osiander:The churches which celebrate a false worship of God are dens of thieves; they wrest for themselves the goods of simple people, and slay their souls.Those who devote themselves to the correction of ecclesiastical abuses have commonly to encounter great opposition, their lives being sometimes laid in wait for.An evil conscience must always tremble at itself, and is never bold in its work.Quesnel:The truth everywhere makes a division among the people; some think to oppress it, while others hear it with wonder and faith.Gerlach:If you do not find that your believing prayer is granted, ask yourself what lies within that hinders your being heard.Braune:Benevolent and like a Creator were all His miracles.This is the only one which punishes and hurts, but it is performed on an inanimate object. It was designed to set luminously before us the reality of the divine punishments.He pronounced here upon the tree that which, in the parable of the barren fig-tree, the vinedresser had spoken of as in store for it.Enmity to man suffers not the philanthropy of God to reach us.Faith and reconcilableness go together.Schleiermacher:All that pertains to the community of Christian life and fellowship should be so ordered as to be free from all reference to the outward commerce of this world (on the cleansing of the temple)Gossner:Words, oral prayers, formularies, external exercises without the spirit, good wishes and mere resolutions, are mere leaves, if the Spirit of God does not invigorate them, and they bear no fruit.

Footnotes:

[9]Mar 11:13.[Griesbach, Fritzsche, Scholz, Lachmann, Tischendorf, Meyer, after important MSS., read before .]

[10]Mar 11:13.Lachmann reads with the Article, following Origen and several Codd.; and thus the true meaning of the passage becomes more definite.

[11]Mar 11:14.O , interpolated.

[12]Mar 11:17. , according to C., L., ., &c. , B., L., ., Origen, [Tischendorf, Meyer,] instead of .

[13]Mar 11:20.The order of B., C., L., ., Lachmann, and Tischendorf is . .

[14]Mar 11:23.The (for) is wanting in B., D., Lachmann, Tischendorf. The additional clause, , is wanting in B., C., D., L., ., Tischendorf.

[15]Mar 11:24.Lachmann, Tischendorf, Meyer, after B., C., L., ., read : a more comprehensive promise.

[16]Mar 11:24.Codd. B., C., L., ., read , instead of : accepted by Lachmann, Tischendorf, and Meyer.

[17]Mar 11:26.This verse is wanting in B., L., S., ., and some others. Tischendorf gives it up. Lachmann and Meyer retain it, after C. and others. But it is an interpolation which some MSS., after Mar 11:26, add from Mat 7:7-8.

[18][ gives the reason why Jesus found nothing but leaves. If it had been the season for figs (viz., June, when the early fig, Boccore, ripens), he would have found fruit besides leaves, and would not have been deceived by the unseasonable (abnormal) leafage of the tree. Meyer, in loc.Ed.]

[19]On the harmony here, Starke says: This was the third time that He thus cleansed the temple. The first time in John 2; the second time on the day before this, immediately after His entrance, Mat 21:10; Mat 21:12.

[20][This would be indicated by the Future, , of the Received Text; the Subjunctive, , adopted by Lachmann and Tischendorf, would imply that the purpose itself to put Christ to death was now formed.Ed.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(12) And on the morrow, when they were come from Bethany, he was hungry: (13) And seeing a fig tree afar off; having leaves, he came, if haply he might find anything thereon: and when he came to it, he found nothing but leaves: for the time of figs was not yet. (14) And Jesus answered and said unto it, No man eat fruit of thee hereafter forever; and his disciples heard it. (15) 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 money-changers, and the seats of them that sold doves: (16) And would not suffer that any man should carry any vessel through the temple. (17) 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. (18) And the scribes and chief priests heard it, and sought how they might destroy him; for they feared him, because all the people were astonished at his doctrine. (19) And when even was come, he went out of the city. (20) And in the morning as they passed by, they saw the fig tree dried up from the roots. (21) And Peter calling to remembrance, saith unto him, Master, behold the fig tree which thou cursedst is withered away. (22) And Jesus answering saith unto them, Have faith in God. (23) 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. (24) Therefore I say unto you, What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them. (25) 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. (26) But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

Every incident in this passage is interesting, and I beg the Reader’s attention to it. And first, we are told that our LORD was hungry. Reader! never forget it, for it is among the most precious points of our holy faith, that the SON of GOD when he took into union with himself, our nature, took the whole of that nature in all the sinless infirmities of our nature, and was truly and properly Man as well as GOD. For had he not been so, he would not have suited for the purposes of redemption. An angel’s nature would not have done; for how would he then have felt as man, and known as man, what his people know and feel? JESUS hungered, wept, groaned, bled, died. And hence in those very feelings, knows the feelings of his people, in all these, and every other case. See Heb 2 . throughout.

The next thing to be noticed in this sweet passage, is the barren fig tree, and the LORD’s condemning it to everlasting barrenness. But from the first view of the subject, we may well suppose that somewhat more than a mere fig tree is meant by it. No doubt the Jewish nation is referred to, which like this fig tree, had great shew of religion, as this tree had leaves; but not an atom of fruit; yea; nationally considered, they rejected the LORD of life and glory. But the similitude reached to every other mere professor of the Gospel; in every age of the Church, void of the fruit of CHRIST’s righteousness. And all such, front an awful representation in the present day, deceiving by the appearance of large full leaves of a profession without fruit; and its the end will be found dried up from the roots, with the curse of a broken law falling everlastingly upon then, untaken away by CHRIST. Our LORD’s observations to his in upon the occasion, are most sweet and precious. Faith in GOD; that is, in the rich mercies of GOD in CHRIST, and the faithfulness of JEHOVAH’s covenant promises in him, will remove all sin, and all difficulties; as it Mount Olivet, which stood far front the sea, was carried at once into it. Indeed, what cannot faith, which is the gift of GOD in CHRIST, accomplish! See Heb 11 . See Mat 21:18 , etc. For the observation of CHRIST’s driving the buyers and sellers out of the temple, see Joh 2:14 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

12 And on the morrow, when they were come from Bethany, he was hungry:

Ver. 12. He was hungry ] This, and that he knew not but that there were figs on the tree, declare him to be the true man.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

12 26. ] THE BARREN FIG-TREE. THE CLEANSING OF THE TEMPLE. Mat 21:12-22 . Our account here bears strong marks of being that of a beholder and hearer: e.g. . . ., , , . .

The times and order of the events are here more exact than in Matt., who places the withering of the tree immediately after the word spoken by our Lord.

Fuente: Henry Alford’s Greek Testament

Mar 11:12-14 . The fig tree on the way (Mat 21:18-19 ).

Fuente: The Expositors Greek Testament by Robertson

Mar 11:12 tells how Jesus coming from Bethany, where He had passed the night with the Twelve, felt hunger. This is surprising, considering that He probably spent the night in the house of hospitable friends. Had the sights in the temple killed sleep and appetite, so that He left Bethany without taking any food?

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mar 11:12-14

12On the next day, when they had left Bethany, He became hungry. 13Seeing at a distance a fig tree in leaf, He went to see if perhaps He would find anything on it; and when He came to it, He found nothing but leaves, for it was not the season for figs. 14He said to it, “May no one ever eat fruit from you again!” And His disciples were listening.

Mar 11:12 Jesus used a common need (i.e., food) as an opportunity to teach a powerful lesson of judgment and rejection.

Mar 11:13 “a fig tree” Remember the name of the city of Bethphage means “house of figs.” There were obviously many of these fruit trees in the area.

“in leaf” There has been much discussion among commentators about this fig tree and why Jesus came to it.

1. it was in a sheltered place and had leaves early, so perhaps it might also have small figs

2. the leaves show promise, but no fulfillment, just as Israel did

3. Jesus was not looking for the figs, but the precursor “knobs” that are also sometimes eaten (cf. F. E. Bruce, Answers to Questions, p. 56 or Hard Sayings of the Bible, pp. 441-442).

I think it was a symbolic act of judgment (cf. Luk 13:6-9), like the cleansing of the Temple, of the Judaism of Jesus’ day, headquartered in Jerusalem. It foreshadowed the destruction in A.D. 70 by the Roman general (later Emperor) Titus and the eschatological judgment because of their unbelief in Jesus (cf. v.14).

“it was not the season for figs” It was the Passover season and usually not even full leaves had appeared yet. This phrase shows the symbolic nature of the event. Notice also Jesus spoke out loud so the disciples could hear. Israel was often symbolized by fig trees (however, usually grape vines, cf. Jer 29:17; Hos 9:10; Joe 1:7; Mic 7:1-6). The fact that the tree had many leaves showed that it should have produced fruit. Israel did not! This account of the fig tree is split into two sections with the cleansing of the temple placed between to signify that it refers to the judgment of God on the first century Jewish religious system and its leaders (as did the cleansing of the temple). It is uncertain whether all Israel or only the illegal leaders (i.e., those Sadducees who had purchased the office from the Romans) were so condemned. This judgment on Israel is emphasized in Luk 13:6-9 and Mar 12:1-12.

Mar 11:14 This is a strong permanent judgment!

SPECIAL TOPIC: FOREVER (GREEK IDIOM)

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

from = away from. Greek apo. App-101. Not the same word as in verses: Mar 11:20, Mar 11:30, Mar 11:31,

Fuente: Companion Bible Notes, Appendices and Graphics

12-26.] THE BARREN FIG-TREE. THE CLEANSING OF THE TEMPLE. Mat 21:12-22. Our account here bears strong marks of being that of a beholder and hearer: e.g. . . .,-,- ,- . .

The times and order of the events are here more exact than in Matt., who places the withering of the tree immediately after the word spoken by our Lord.

Fuente: The Greek Testament

Mar 11:12-14

2. THE BARREN FIG TREE CURSED

Mar 11:12-14

(Mat 21:17-22)

12 And on the morrow,–The day after the triumphal entry into Jerusalem, Monday, April 11, A.D. 30. [He arrives at Bethany on Friday, April 8, six days before the Passover feast. The next day a feast is made for him at the house of Lazarus and his sisters. Mary anoints his feet with ointment and wipes them with her hair. Sunday, April 10, he makes his entry into Jerusalem, numbers accompanying him who had come with him from Jericho. Others had come into the city of Jerusalem before the Passover to make ready for the feast, who heard of his coming and went out to meet him. These had come from the communities in which he had done many of his works. He seems at no time to have had a large following in Jerusalem. The influence of the priests, scribes, and Pharisees was great in Jerusalem, and hindered many from following him.

[We are now within the last six days of the life of Jesus, and during the forty days after his resurrection to his ascension. This period, in one sense, is the most important period of his earthly life. It was the closing period. He was making ready to leave the world. He had come to the world to teach men the way of life, and in these last days he anxiously and impressively delivered his last teaching. He had come to the world to suffer, to die the shameful death of the cross at the hands of those he came to save. His betrayal, trial, shameful indignities, his condemnation, his crucifixion, death, and burial, with much of his most earnest teaching, were crowded into this eventful week. These, together with his resurrection, appearance to his disciples, and commission to them were among the last of his works on earth. Never were more important truths revealed, nor lessons of greater import to man learned. The space devoted by the four writers of his life to this period of time shows the importance attached to it. Matthew gives from Chapter 21 to the close of the book. Mark from Chapter 10 to close. Luke from Chapter 19 to close, and John from Chapter 12 to close to the last few weeks of his life up to his ascension. This period stands as the culminating period of his life and of the revelation of God to man. All the Old Testament scriptures were written to prepare the world for Jesus; all foretell of his coming, and of the blessings he would bring to the world. His life would have been meaningless and a failure had he not died, rose again, and ascended to his Father. His resurrection was the crowning proof of his claims to be the Son of God.]

when they were come out from Bethany,–He and his disciples had spent the night at Bethany and were now on their way to Jerusalem. Matthew tells us that it was in “the morning,” the early morning between daybreak and sunrise. Luke (Luk 21:38) states that the people came early in the morning to hear him.

he hungered.–Hunger was a part of his humiliation. This shows the human, not the divine, nature in Jesus. Thus he became perfect through suffering, and able to sympathize with us in every trial. His hunger was marked, and seems to have been intense. It was real hunger.

13 And seeing a fig tree afar off–In the distance. The fig tree was one of the most common and valuable trees of Palestine (Deu 8:8), and was a symbol of peace and plenty (1Ki 4:25). Matthew (Mat 21:19) says: “And seeing a fig tree by the way side.” That is, in the distance, in front of him, standing by the side of the public road.

having leaves,–Its fruit begins to appear before leaves come forth. Having leaves, appearing healthy and luxuriant was a sign it had fruit on it. So they turned aside in search for fruit.

he came, if haply he might find anything thereon:–The meaning is, judging from its appearance, probably it had some ripe fruit on it. We are not to suppose that the Master was ignorant of, or could not have known, the true condition of the tree, but that he intended to teach the disciples and others a needed lesson from it.

and when he came to it, he found nothing but leaves; for it was not the season of figs.–McGarvey says: “The fact it was not yet fig time made it the worse for this tree. On this kind of tree the fruit forms before the leaves, and should be full grown before the leaves appear: so this tree, by putting on its foliage before the time of figs, was proclaiming itself superior to all the other fig trees. This made it a striking symbol of the hypocrite, who, not content with appearing to be as good as other people, usually puts on the appearance of being a great deal better.” It was barren, and therefore worthless. This was the point Jesus was emphasizing and from which he drew his lesson. Its signs were false, its general appearance deceptive. It was thus an emblem of the hypocrite, and particularly of the Jewish people, with their high professions, their show of ritual and formal worship, without the fruits of righteousness. (Jer 2:21; Luk 13:6-9.) The Jews professed to be worshipers of God–they had all the outside appearance–all the signs, but they were barren of the fruits of righteousness. This was the point Jesus drove home to the J ews.

14 And he answered and said unto it, No man eat fruit from thee henceforward for ever.–There was no vindictive feeling connected with this expression, nor any implied in the word “cursedst” as used by Peter in verse 21. He called this cursing the tree. The word “curse” does not imply here anger, or malice. It means only devoting to this destruction, or this withering away.

And his disciples heard it.–He intended for them to hear it. He spoke it for their benefit. This was the sentence of a judge. The disciples were impressed by it. [Jesus came to this tree and found it had no fruit, green or ripe. It was a barren tree that bore no fruit. So it was useless. He cursed it and dried it up to teach the end of the human beings that bear no fruit to God.]

Fuente: Old and New Testaments Restoration Commentary

on: Mat 21:18-22

he was: Mat 4:2, Luk 4:2, Joh 4:6, Joh 4:7, Joh 4:31-33, Joh 19:28, Heb 2:17

Reciprocal: Mat 26:6 – in Bethany Luk 13:6 – fig tree Luk 21:37 – the day time Joh 18:2 – for

Fuente: The Treasury of Scripture Knowledge

Chapter 7.

The Barren Fig-Tree: Messages

“And on the morrow, when they were come from Bethany, He was hungry: 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. And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And His disciples heard it. And in the morning, as they passed by, they saw the fig-tree dried up from the roots. And Peter calling to remembrance said unto Him, Master, behold, the fig-tree which Thou cursedst is withered away. And Jesus answering saith unto them, Have faith in God. 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. Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. 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.”-Mar 11:12-14, Mar 11:20-25.

Christ as Judge.

So much for the difficulties associated with this story of the barren fig-tree. Now let us deal with the solemn teaching of the story itself. I have said that this incident revealed Jesus in His capacity as Judge. Judgment is Christ’s prerogative. “The Father hath given all judgment unto the Son,” says John (Joh 5:22). “We must all be made manifest before the judgment-seat of Christ,” says St Paul, “that each one may receive the things done in the body, according to what we hath done, whether it be good or bad” (2Co 5:10). While Jesus Himself asserts that before Him as Judge all the nations shall be gathered; and it is His judgment that sets the sheep on His right hand, and the goats on His left. Thus the uniform witness of Holy Writ is that Christ is Judge as well as Saviour. Whoever ignores this aspect of our Lord’s office shuts his eyes to whole tracts of New Testament teaching.

Principles of His Judgment.

But this incident does more than proclaim the fact that Jesus Christ is Judge. It also sets forth the principles of His judgment, showing us the things that fall under our Lord’s condemnation, and suggesting the penalties He inflicts. I have said that it was the Jewish people our Lord saw symbolised in this barren fig-tree; and it is their judgment which in parable is set forth in this incident. But our Lord’s judgments are never arbitrary or casual; they are based on great principles; they are governed by eternal law. So that from any individual case we are justified in deducting a general rule; and we may be sure that though this is primarily a judgment upon the Jews, the principles embodied in it are valid for all time.

Barrenness-a Sin.

Observe first that barrenness is a sin. That was the fault of this tree. It was not that it was spoiling the landscape by its ugly appearance, or blighting all vegetation near by its poisonous exhalations. As a matter of fact, it was doing no harm, and it was fair to look upon. It was barren; that was all. It was doing nothing. It was failing to fulfil the true end of its existence. And for that it was condemned. It seems to me we need to broaden our conceptions of what sin is. We are apt to cherish a narrow, mechanical, external idea of sin. “Sinner,” as we commonly understand the word, means someone who has committed a glaring, gross, and open offence. To be a sinner in the eyes of most people, a man must have done something positively shameful and wicked. But if we turn to a story like this, its first and most obvious lesson is that barrenness is a sin. A man need not do anything openly wicked in order to come under the condemnation of Christ. He comes under that condemnation if he does nothing, if he is simply barren and useless.

The Repeated Warning.

The Penalty of Inaction.

When I read the instances of judgment given to us in the Gospels, I find that in nearly every case the men so condemned were condemned not because of any positive harm they had done, but because, like this fig-tree, they had done nothing. Take the judgment picture as given to us by our Lord in Matt. xxv. Upon some was pronounced this terrible judgment, “Depart from Me, ye cursed, into the eternal fire.” What awful wickedness had they perpetrated to merit a doom like that? Nothing. It was not what they had done; it was what they had not done. There were at their doors hungry people to be fed, naked people to be clothed, thirsty people to be refreshed, sick people to be visited and comforted-and they had done nothing. “Inasmuch as ye did it not… depart from Me, ye cursed.” Take the parable of the talents. Upon one of his servants the householder pronounces this sentence, “Cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and gnashing of teeth” (Mat 25:30). What enormity had this servant committed? Had he defrauded his lord, and robbed him of his money? No; for when his lord came back he returned to him the talent he had originally received. Again, it was not a case of what he had done; it was a case of what he had not done. His lord had given him a talent to trade with, but instead of using it, he hid the talent in the earth and did nothing. Take the story of Dives. “In Hades he lifted up his eyes being in torments” (Luk 17:23). What awful and monstrous sin had Dives committed, to find himself at the last in that flame? It is not charged against him that he had committed obvious sin. Possibly he had lived what would be considered an eminently respectable life. I should not be surprised if he had had a large funeral, and if the local Rabbi pronounced a eulogy over his coffin, extolling the virtues of the dead man. What, then, had he done, to be thus “in torments”? Again, it was not a case of what he had done; it was a case of what he had not done. Lazarus had lain at his gate in his poverty and sores day after day, and this rich man, clothed in purple and fine linen, and faring sumptuously every day, had done nothing for him.

A Warning Still Needed.

We miss, then, the entire point of our Lord’s repeated teaching, unless we see that barrenness is a damning sin. Of many we need not fear that they will ever stand convicted of open and flagrant crime. Their danger is of another kind; it is the sin of barrenness. We are sent here to this world for a purpose. The Westminster Catechism expresses it this way, “The chief end of man is to glorify God.” And we glorify God as our Master did, by lives of usefulness and service. Here, then, is the matter that will decide our destiny. Are we fulfilling the purpose God had in mind? Are we going about doing good? Failure in this brings the condemnation upon us, “The God in Whose hand thy breath is, and Whose are all thy ways, hast thou not glorified” (Dan 6:23). So ran the reason given to a Babylonian king for the doom that was about to fall upon him.

Where is our Fruit?

How do we stand such a test? Do we bear the fruits of righteousness? Or are we barren trees? “The fruit of the Spirit,” says the Apostle, “is love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, temperance” (Gal 5:22-23). Are such fruits seen in us? Are we living lives of active and positive beneficence? It is not for me or any other man to judge, but one cannot help feeling that there are a large number of “barren trees” about. By worldly standards, these people live lives respectable enough; but they are colourless, ineffective, useless. It is not that they do much positive harm, but rather that in a world full of need and misery and sin, they do nothing. Upon all such fruitless, useless, barren lives the Divine judgment will fall.

Profession and Practice.

The next truth I find suggested in this story is this-that barrenness may exist where there is much promise of fruit. That was the characteristic of this particular fig-tree; there was much promise, but no performance. There was any amount of leafage, but not a single fig. The tree was not only barren, it was deceptive and false into the bargain. And this tree which promised so fair, but was so barren, reminded our Lord, as I have said, of the people of Israel. There was much of the show and parade of religion in Judaea. The Temple smoked with sacrifices. Priests were ever busy at the altars. The people ceaselessly trod its courts. One type of Jew, condemned by our Lord, was wont, if I may so put it, to advertise his religion. He tithed his mint and anise and cummin. He stood at the corner of the streets and made long prayers He made broad his phylacteries. By his actions and observances he called the world’s attention to himself, and said, “I am a religious man.” He was like this fig-tree, there was any amount of profession and promise, but the real thing was conspicuous by its absence. Mercy and truth were sadly to seek. These very men, so scrupulous about the washing of pots and pans and brazen vessels, carried within them foul and unclean hearts. These very men who stood at the corners of the streets and made long prayers were not above devouring widows’ houses. All through their lives this contradiction ran. They served God with their lips, but their hearts were far from Him. They sacrificed, but did not obey. They were like this tree, nothing but leaves.

A Modern Evil.

And still we find this same humbling phenomenon, barrenness where there is profusion of promise. Fruitless lives are to be found even amongst those who profess to be followers of Jesus. One of the sights that Interpreter pointed out in his garden to Christiana and her children was that of a “tree whose inside was all rotten and gone, yet it grew and had leaves.” Then said Mercy, “What is this?” “This Tree,” said Interpreter, “whose outside is fair, and whose inside is rotten, it is to which many may be compared that are in the garden of God, who with their mouths speak high in behalf of God, but in deed will do nothing for Him; whose leaves are fair, but their hearts good for nothing, but to be tinder for the devil’s tinderbox.” And that is just the old Dreamer’s way of stating the moral of this tree, that had abundance of leaves but nothing else. There are men and women, alas, many of them, who are all leaf, and no fruit. Church membership, attendance at public worship, participation in the Holy Communion, these are the leaves. But where is the fruit? There is nothing in their lives to demonstrate the reality of their faith. Their profession often leaves their life untouched. It all ends with the profession and the promise. It is a case of “nothing but leaves.” Now, a life all barren is bad enough; but a life that makes promise, and yet remains barren, is worse still; for it adds the sin of falsity to the sin of barrenness. Or, to put it in a slightly different form, a fruitless life is bad enough; but a fruitless life on the part of a professing Christian is the worst of all. Better make no profession than make a profession without practice.

How is it with us?

The biggest obstacle to religion to-day is not the man who is frankly not a Christian, but the man who says he is a Christian and does not live like one. Profession without practice brings the whole of religion into contempt. It causes the name of God to be blasphemed. We do well, therefore, frankly to ask ourselves, Have we the power of godliness as well as the form? Do we love Christ as well as profess Him? Or does it all end with the profession?

“Either put on courage, or put off the name of Alexander,” said that great monarch to a soldier who was showing signs of cowardice in one of his battles. So I say, “Either put on Christ, or put off the name of Christian.” To profess Christ and to live for self, is not simply to be fruitless, but to be hypocrites into the bargain. Profession without practice, leaves without fruit, avail nothing with God. “Not every one that saith unto Me, Lord, Lord, shall enter into the Kingdom of heaven; but he that doeth the will of My Father which is in heaven” (Mat 7:21).

The Doom of Barrenness.

Now mark the doom of barrenness, as exemplified in this incident. “No man eat fruit from thee henceforward for ever” (Mar 11:14), said our Lord. And in the morning the disciples noticed that the “fig-tree was withered away from the roots.” The punishment of barrenness, as Dr Glover says, was judicial barrenness. Or, to put it in less technical language, the punishment of this fig-tree that refused to bear fruit was permanent inability to bear fruit. All this is neither arbitrary nor capricious, but in strictest accord with the principles of judgment, as we see them at work all about us.

The Law of Atrophy.

There are two laws with whose working we are quite familiar, which are illustrated in our Lord’s judgment on the fig-tree. They are closely connected with each other, indeed, may be regarded as complementary to each other. The first-shall I call it the law of atrophy?-is one of the observed laws of science, that powers and faculties unused, decay and perish. Muscles, e.g. unexercised, grow limp and flabby. The condition of retaining a faculty is its use. Now that is true in higher regions than the physical. The condition of retaining the spirit of generosity is the exercise of generosity. The condition of retaining the spirit of unselfishness is the practice of unselfishness. The man who never does a generous deed soon loses the capacity for generosity. The man who never does an unselfish deed loses the very power to be unselfish. Neglect is punished by loss. That is the principle illustrated in the doom of this tree. It refused to bear fruit; it lost the power of bearing fruit. “Henceforth no man eat fruit from thee for ever.”

The Law of Permanence.

The second law I see illustrated is the law of permanence. It is the positive side of the law of atrophy. We lose what we fail to use. But what we choose and practise that we tend permanently to become. This fruitless tree, what was its punishment? Permanent fruitlessness. It is a stern and awful law. But it is one whose working we see on every hand. It is the law set forth in that sequence, which says that actions repeated become habits, habits long continued become character, and character settles destiny. The man who does mean and miserly actions tends to become permanent miserly; the man who acts selfishly becomes selfish in the very grain of his nature; the man who allows himself to brood over foul and filthy things becomes filthy in the very make. Character is always tending to permanence. I can conceive no doom more awful than that a man should be permanently what he has made himself. And that is the principle of the Divine judgment. “He that is unrighteous, let him do unrighteousness still; and he that is filthy, let him be made filthy still; and he that is righteous, let him do righteousness still” (Rev 22:11). In a sense Christ’s judgment is simply the ratification of our own choice. We become permanently what we ourselves choose to be.

The Responsibility of Hearing.

“And the disciples heard it,” says St Mark, “heard,” that is, the sentence pronounced upon the barren tree; taking in not merely the words, but, then or later, the solemn import of them.

Now, we ourselves have heard with our ears once again this story of the barren fig-tree. Have we heard it with the ears of the soul? Have we listened to and received its solemn warning? “If ye know these things,” said our Lord, “happy are ye if ye do them.” “Herein is My Father glorified, that ye bear much fruit; and so shall ye be My disciples” (Joh 15:8). If we have “heard” this solemn story aright, we shall ask God for His enriching and life-giving Spirit, we shall pray that that Spirit may come upon us, and that our barrenness may rejoice to own His fertilising power. For the fruit of the spirit is love, joy, peace goodness, kindness, meekness, temperance; and against such there is no law, no judgment, no doom; no, but the “Well done, good and faithful servant, enter thou into the joy of thy Lord.”

Mar 11:15-18

Chapter 8.

The Cleansing of 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; and would not suffer that any man should carry any vessel through the temple. 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. 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.”-Mar 11:15-18.

The Scrutiny of the Temple.

On the day that our Lord made His entry in lowly state into Jerusalem, He went straight to the Temple; for it was not Csar’s or Herod’s throne that He sought. The empire He came to establish was not material, but spiritual. His mission was not political; it was religious. Our Lord, however, took no action of any sort on His visit to the Temple, on the day of His triumphal entry. He contented Himself with a sweeping and searching scrutiny of the things that were being done within its precincts. “He looked round about upon all things.” The look was, no doubt, with a view to action. But it was eventide, and the action itself was postponed until the next day. “When He had looked round about upon all things, it being now eventide, He went out unto Bethany with the Twelve” (Mar 11:11).

The Things Seen.

The Reason for the Traffic.

Now, what was it our Lord saw when He looked round about upon all things? To put it in a word, He saw the Temple desecrated. There were men chaffering and haggling, cheating and overreaching one another in the very house of God. We remember, of course, that it was not a case of general trafficking; all the buying and selling that went on was with a view to the requirements of the Temple worship. Jews came up to worship at the Temple from all parts of Palestine, from all parts of the world. You can see how inconvenient, even how impossible, it would be for them to bring their sacrifices with them. Take the Passover sacrifice. Pilgrims came flocking in their thousands and tens of thousands for that great feast. It would have been the extremity of inconvenience if they had had to bring the sacrificial lamb along with them. So, to meet their convenience, arrangements were made whereby the pilgrims could purchase the lambs they needed, in Jerusalem, or indeed in the Temple itself. It was the same with the money-changing. Jews coming from foreign countries would naturally be provided with the money of those countries. But the Temple tax had to be paid in Jewish coin. So again, to meet their convenience moneychangers attended in the Temple precincts, to exchange the diverse sorts of money the pilgrims brought for the Jewish half-shekel.

-Its Scene.

Further, we are not to think of this traffic as taking place in the shrine itself. Around the Temple there were a series of courts, and the largest and the outermost of these was the Court of the Gentiles. It was in this great Court of the Gentiles that the buying and selling took place. The Jew scarcely, perhaps, reckoned this court as a holy place. It was almost a profane place, for the uncircumcised Gentile could enter into it. The probability is that the Jew would have revolted in horror from the idea of permitting trafficking in the court where he himself worshipped; but he did not think that it mattered very much what happened in the Court of the Gentiles.

The Real Offence.

All this is not by way of excuse for the conduct of the Jews, but in order that we may see just wherein their offence lay. I do not think it was the mere buying and selling and money-changing that desecrated the Temple. If the motive of these actions had been a genuine desire to meet the convenience of the pilgrims, and to minister to their necessities, if kindliness and a spirit of helpfulness lay behind the buying and selling, I do not think that our Lord would have blazed up in holy anger against it, nor would He have accused those who engaged in it of turning His Father’s house into a den of robbers.

The Sacred and the Secular: How Distinguished.

In our Lord’s sight actions were sacred or profane according to the spirit that prompted them We have ourselves a rough and mechanical division of things into things secular and sacred. A hymn, for instance, is a sacred thing; a speech is a secular thing. But in Christ’s sight the hymn may be a secular thing, and the speech the sacred thing. An irreligious spirit makes the most sacred hymn a profane thing; a worshipful spirit makes a speech even on a secular theme a religious exercise. Now there is nothing more secular from our narrow point of view than buying and selling. But even buying and selling can be translated into Divine service. We all of us believe that, or else there is but a poor look out for those engaged in commerce. Supposing, then, that these people buying and selling in the Temple courts had been animated solely by the desire to help the pilgrims from all parts of the world, do you think that He Who said that God wanted mercy, and not sacrifice, Who in the very next chapter endorses the scribes’ declaration that to love God and to love one’s neighbour as oneself is much more than all whole burnt offerings and sacrifices, do you think that He would have denounced them as “robbers,” and driven them in holy wrath out of the Temple precincts? I tell you nay. I do not think He would have rebuked them at all. Such buying and selling would have been converted into Divine service, and would not have been incongruous, even in a place set apart for prayer.

The Temple-Market Perverted.

It was not, then, the buying and the selling that in itself was wrong; it was the spirit in which it was carried on. Originally instituted to meet the convenience of the pilgrims, it was carried on from motives of cupidity and greed. The priests who permitted the traffic no longer thought of the pilgrims and their needs; they thought only of their own gains. The sale of animals for sacrifice became a source of profit. The exchange of money became an opportunity for extorting an oppressive discount. This market in the Temple, instead of being a help, became a burden to the worshipper. The sordid, mercenary spirit of the priests turned everything, as Dr Salmond says, to “desecration, profanity, greed and fraud.” It was this ugly and greedy spirit that stirred our Lord to indignation. They turned the very service of the Lord into an oppression. They turned the worship of the Temple into a way of gain. They brought the spirit of the world in its basest and foulest form right into the Holy Place. This it was that defiled the Temple. They were guilty of cheating and defrauding and oppression in the name of religion. Literally, they turned the house of prayer into “a den of robbers.”

Houses of God misused.

All this has its most solemn teaching for us to-day. We should never dream of setting up a cattle-market or even a shop within sacred precincts, though in these days men are often puzzled as to what is permissible and what is not permissible in buildings set apart for the worship of God. My own strong feeling is that it is conducive to the spirit of worship to preserve these buildings entirely for worship, though I cannot assert that those who put them to other uses are wrong. But, even if we keep them rigidly and absolutely for worship, we may yet desecrate and pollute them. For, as I have tried to point out, the real character of an action is decided by the spirit in which we do it. You may have profane hymn-singing and secular preaching. God asks to be worshipped “in spirit and in truth,” but when we come together, and assume the form of worship while our hearts are all the while far away from God and holy things; when we sit in pews, and allow our minds to busy themselves with worldly affairs; when we bring pride, and jealousy, and uncharitableness with us; when we allow coarse and base and foul thoughts to go coursing through our minds, we are as really and truly polluting God’s house as were these traffickers who chaffered and haggled in the Temple precincts. In the ultimate resort it is the sinful heart that is the real cause of the pollution. And there is one prayer we may well offer whenever we come up to God’s house, and that is, “O God! make clean our hearts within us,” for holiness becometh God’s house for ever.

The Jew, the Gentile-and Jesus Christ.

Our Lord’s action, then, was first of all a condemnation of the evil spirit of greed that turned religion into a source of profit. In the second place, it was a protest against the differentiation made between the sacredness of the court in which the Jews themselves worshipped, and that in which the Gentiles worshipped. By turning the Court of the Gentiles into a cattle-market they as good as labelled it as a profane place. They said, in effect, that it did not much matter what was transacted there. It was an illustration in action of the traditional Jewish contempt for the Gentile. But Jesus knew no distinction between Jew and Gentile. Each was equally dear to the heart of God. The Temple, as He said, was a “house of prayer for all the nations.” In God’s great house Gentile and Jew were equally welcome, and the place where the Gentiles worshipped was every whit as sacred as the inner court where the Jews performed their devotions. And so He swept the dealers out of the Court of the Gentiles, and overthrew the tables of the moneychangers, and the seats of them that sold the doves, and thereby declared their acceptance with God and their equal rights with the Jews. There was as little room in the house of God for the spirit of religious pride as for the spirit of avarice and greed. The presence of either was a desecration of the Holy Place. Both came under the judgment of our Lord when He swept this mob of traders out of the Court of the Gentiles, saying, “Is it not written, My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers” (Mar 11:17).

Having thus pointed out the sins which came under the lash of our Lord’s condemnation, let us note some lessons which the incident as a whole is calculated to teach.

The Sovereignty of Christ.

First of all, observe the royal bearing of Jesus throughout this incident. The day previous the crowds had acclaimed Him as King, and He had gone to the Temple in triumph, as if to His royal seat. In this incident He proceeds to exercise His royal authority: He acts as King. He proclaims Himself Master and Lord in the Temple. “The Lord,” it had been said by one of the prophets, “shall suddenly come to His Temple.” By driving these traffickers helter-skelter out of the sacred courts Jesus proclaimed Himself the long-awaited King of Jewish expectation. All who witnessed the incident knew exactly what it meant. It was the Lord laying claim to His Messiahship. He had kept it hidden and secret in Galilee. But in Jerusalem, and especially during this last week, He publicly and repeatedly declared it. Notice, too, how He speaks of the Temple. When He purged it of its desecrations at the commencement of His career, He spoke of it as His “Father’s house.” But see how He speaks of it now. “My house shall be called a house of prayer.” My house! “By what authority doest Thou these things?” the chief priests asked of Him. It was a proper question to ask. For no mere man had a right to act as if he were Lord of the Temple, and no mere man had a right to speak of the Temple as “My house.”

The Moral Authority of Christ.

Notice again what an illustration we have here of the moral authority of the Lord Jesus Christ! He was only one man. There were scores, possibly more, of these traffickers and moneychangers. And yet before this one man unarmed this mob of men fled in something like abject panic. Jesus was vested with no external authority. He wore no badge of office. To outward appearance He was only a Galilean peasant-that and nothing more. How came these men to flee from before Him? There was a double reason. This is the first, sin is always weakness. Men who know they are in the wrong often show themselves timid in the face of righteousness. “Conscience doth make cowards of us all.” These men knew they were doing a wrong, an indefensible thing. And so, when Jesus challenged them, not a man dare stand his ground. But this is more than an illustration of the weakness of evil-it is also an illustration of the moral authority of Jesus. There was a purity and holiness in His very appearance before which evil could not stand. “Who may abide the day of His coming? and who shall stand when He appeareth?” (Mal 3:2), the prophet asks. Not these traffickers and moneychangers, caught in the very act of desecrating God’s house. They fled before Him, conscience-stricken and ashamed.

Moral Authority in Daily Life.

We know something of this moral authority in everyday life. There was a shameful scene in our House of Commons some years ago, when, in the heat of party passion, members came to blows. The Chairman of Committees was in charge of the House when the storm broke. But he was powerless to quell it. So some one sent in a hurry for Speaker Peel. When he appeared, and looked in his own grave and dignified way upon the ugly scene, the men who had forgotten themselves, subdued by not so much the official as the moral authority of the Speaker, shrank like whipped school-boys to their places. There is immense moral authority in character. Men instinctively yield to it. But no one had it in such pre-eminent degree as Jesus. The crowd who brought before Him that wretched woman whom they had discovered in sin, stole away one by one, unable to bear the scrutiny of those clear eyes. The soldiers who came to seize Him went backward, and fell to the ground. These traffickers fled pell-mell before Him. The ungodly shall not stand in the judgment, “but are like chaff which the wind driveth away” (Psa 1:4).

The Holy Indignation of Christ.

Observe, again, the holy indignation of Jesus Christ, as illustrated in this incident. He was filled with just anger against these men who brought their avarice and greed into the Holy Place and turned God’s house into a den of robbers. In our conceptions of Jesus we must make room for indignation and anger. He was not gentle or tolerant towards persistent and continued sin; more especially towards the sin of those who inflicted wrong upon their fellows. It is towards the penitent sinner that Christ is all tenderness and pity.

Cleansing Temple and Church.

Christ, then, has just proclaimed His Kingship, and the first act of His reign, so to speak, is to cleanse the Temple. Surely the action is suggestive of the cleansing of His Church. For the Church is the instrument through which Christ will establish His Kingdom; but a corrupt and tainted Church is useless for such a work. When there is a corrupt Church and a corrupt ministry, you get a corrupt people. The wickedness of the sons of Eli made men abhor the offering of the Lord. And it is so still. Weakness, corruption, worldliness in the Church itself set religion at a discount amongst the people; and so judgment must begin at the House of God. Has not all this its meaning for our own time? Things are slack amongst us. Somehow or other religion seems to be losing its hold. The progress of the Kingdom is arrested. Can it be that the fault lies with the Church? Have things crept into the Church which have destroyed its effectiveness and weakened its power? We are constantly praying for a revival. Perhaps it is we ourselves who need to be cleansed and purified. Is it not a fact that doubts and timidities have crept into our speech? Is it not a fact that our prayers are often lifeless, and our enthusiasm cold? Is it not a fact that we have condescended to some perilously worldly methods in our efforts to win what we call success? And is it not a fact that by our mutual jealousies and strife we oftentimes make religion a laughing-stock to the world without?

Our Need To-day.

What we need to-day is that our Lord should come and cleanse His Church of these things that defile her in the eyes of men, and make vain all her efforts. A doubtful Church, a divided Church, a worldly Church is a powerless Church. A cleansing and purification of the Church is our sorest need. Let us all unite in the prayer that God will inspire continually the universal Church with the spirit of truth, unity, and concord; let us beg of Him that all they that do confess His holy name may agree in the truth of His Holy Word and live in unity and godly love. For a cleansed, redeemed and sanctified Church means a converted and rejuvenated world.

Fuente: The Gospel According to St. Mark: A Devotional Commentary

SERMON #1

TITLE: Nothing But Leaves

TEXT: Mar 11:12-26

PROPOSITION: Many talk the talk, but do not walk the walk.

QUESTION: What?

KEY WORD: Applications

READING: Same

INTRODUCTION:

1. Jesus was hungry. He saw leaves. He expected fruit. 2. Quote from McGarvey. (See below) 3. Study this passage with three applications.

A. Jesus B. Jews C. Christians today

Jesus Sought and Seeks

1. Jesus – fig tree should had figs – fruit 2. Jews – God’s chosen – should show fruit 3. Christians – saved by God’s grace – should show fruit

A. Joh 15:1-5 ? abide in vine, bear much fruit B. Rom 7:4 ? that we should bring forth fruit to God

Jesus Found and Finds

1. Jesus – nothing but leaves – outward display only 2. Jews – outward display – no inward results 3. Christians – leaves

A. Speak where Bible speaks 1Pe 4:11

Requires study Act 17:11 2Ti 2:15

B. Lord’s Supper ? partakes but not remember, not discern

C. Teach but do not practice what they teach

C. Worship in spirit and truth Joh 4:24

Attend ? but they don’t worship

Give – not as prospered

Sing ? but without spirit, without understanding, listen to others sing

Pray – lack faith, life filled with doubt

Communion ? partakes but does not remember Christ, discern, examine

Jesus Did and Will Do

Mat 25:1-46

The fact that if was not yet fig-time made it worse for this tree. On this kind of fig tree the fruit forms before the leaves, and should be full grown when the leaves appear: so this tree, by putting on its foliage before the time for figs, was proclaiming itself superior to all the other fig trees. This made it a striking symbol of the hypocrite, who, not content with appearing to be as good as other people, usually puts on the appearance of being a great deal better.

A Commentary on Matthew and Mark, J. W. McGarvey, p. 335-6

SERMON #2

TITLE: How to Grow Faith

TEXT: Mar 11:22

PROPOSITION: Faith in God must grow and become stronger.

QUESTION: How?

KEY WORD: Methods

SCRIPTURE READING: Same

INTRODUCTION:

1. Faith is essential. Heb 11:6; Joh 8:24; and many more. 2. How do we get faith? Romans 10:17 3. How do we KEEP the faith? 2Ti 4:7 I have kept the faith 4. How do we GROW faith? This is the more difficult question. 5. Here are some methods to increase your faith.

Read your Bible

1. Rom 10:17 ? Faith comes by hearing the Word (read, listen to sermon tapes) 2. With a sense of anticipation 3. Regularly ? daily 4. With a desire to make personal application. What is God saying to me?

Pray

1. Believing that God WILL hear and respond to you. 2. As we see answers to prayer, that builds our existing faith even stronger. 3. Remove all doubt.

Exercise the faith you already have

1. To gain muscles ? use what you got. 2. Faith is TRUST. Do you trust God? 3. Act on that trust. 4. What are you looking to and trusting God for today?

Read or listen to the testimonies of other believers

1. Heb 11:1-40 ? Heroes of faith encourage us 2. Joh 20:30-31 These are written that you might believe 3. Read Fox?s Book of Martyrs. 4. Study the persecution of the early church.

Obey God’s word

Jas 2:18

Accept adversity

1. The trials, problems, and pressures of life are a “tool” that God uses for our spiritual growth and faith development. (This is not an easy one) 2. 1Pe 1:7 ? faith is refined (made pure) in the fiery trials

Fellowship

1. 1Jn 1:7 ? Walk in the light, fellowship with Jesus 2. Surround yourself with other Christians. 3. Attend church regularly. 4. Be around strong Christians. Something will rub off on you.

Accountability

1. State your faith PUBLICLY. 2. This will help you to stay on the right track and be in obedience to God in yourself and by helping someone else-which will keep your eyes open to God’s will and His working in your life.

Mar 11:27-33

TITLE: By what Authority?

TEXT: Mar 11:27-33

PROPOSITION: Authority is an important foundation for our faith.

QUESTION: Where?

KEY WORD: Sources

READING: Same

INTRODUCTION:

1.Jesus was challenged in his source of authority.

2.Many today challenge our sources of authority.

3.Where does authority come from?

Sources of Authority:

1.Coup – Usurped, taken by force, hostile take over

2.Delegated – Some higher authority grants you some power

3.Appointed – Requested to do a work, ambassador

4.Legal – The law grants powers to people

1.Police, judge, prosecutors

2.Minister – right to perform weddings

3.Grant of power – power of attorney

5.Civil – Constitutional authority

1.Elected – Senator, President, Mayor, etc.

2.Citizens – vote, drive a car, travel

6.Divine – unlimited, eternal, omnipotent

1.Deity – Trinity – all power

2.Bible – the Word of God

Types of Authority:

1.Commands

1.Direct commands

2.Some commands are not binding – build ark, bring my cloak and parchments

2.Example

1.This is a good way to do it

2.This is a bad way to do it

3.Some examples are not binding – Lord’s Supper in upper room

3.Necessary Inference

1.Every text has inferences

2.Things left unsaid, but we can read between the lines

3.Necessary = an absolute required conclusion

4.Examples:

1.Necessary – Man came out of building. Infers man entered the building.

2.Not necessary – Boy threw baseball glove at his brother

1.Could imply he was angry at his brother OR

2.It could imply he was sharing his glove with his brother OR

3.He could be returning a borrowed glove to his brother.

5.Not necessary inference – Boy threw the ball. I = Boy was angry with his brother.

6.Biblical example – Giving each Sunday (1Co 16:1-2)

Conclusion:

1.Jesus and the Bible are our sources of authority.

2.Obey them.

SERMON #2

TITLE: 4 Stages of Forgiving

TEXT: Mar 11:25-26

PROPOSITION: Forgiveness is a part of praying.

QUESTION: How?

KEY WORD: Stages

SCRIPTURE READING:

INTRODUCTION:

1.This outline is a logical study developed from the book, Forgive & Forget: Healing the Hurts We Don’t Deserve, by Lewis B. Smedes; Harper and Row, 1984.

2.THE FOUR STAGES OF FORGIVING

We Hurt

1.Personal Pain.

2.Unfair Pain.

1.People hurt us because they think we deserve it.

2.People hurt us compulsively.

3.People hurt us with the spillover of their problems.

1.Children hurt in a divorce.

2.People caught in the crossfire.

4.People hurt us with their good intentions.

5.People hurt us by their mistakes.

3.Shallow Pain.

1.Annoyances.

2.Slights.

3.Disappointments.

4.Coming in Second.

4.Deep Pain.

1.Betrayal.

2.Brutality.

We Hate

1.Passive hate – Avoid, no contact, not speak to them.

2.Aggressive hate – Harm them, gossip, tell others of their wrong

3.Some things that make hate hard to cure.

1.It is people, not merely evil, that we hate.

2.We most often aim our hatred at people who live within the circle of our committed love.

3.We hate the people we blame.

4.Holy Hatred. “Righteous Indignation”

We Heal Ourselves

1.”Forgiveness has begun when you recall those who hurt you and feel the power to wish them well.”

2.”We cannot pry the wrongdoer loose from the wrong; we can only release the person from our memory of the wrong.”

We Come Together – Re-establish happiness or friendship

1.They must truly understand the reality of what they did to hurt you.

2.They must be truthful with the feelings you have.

3.They must be truthful in listening to you.

4.They ought to be truthful about your future together.

Some nice things forgiving is NOT

1.Forgiving is not forgetting.

2.Excusing is not forgiving.

3.Forgiving is not the same as smothering conflict.

4.Accepting people is not forgiving them.

5.We accept people because of the good people they are.

6.We forgive people because of the bad things they did.

7.We accept people – Socially, Professionally, Personally,

8.Forgiving is not tolerance.

PART 2 – FORGIVING PEOPLE WHO ARE HARD TO FORGIVE

“It is hard to forgive people we cannot see, or touch, or maybe even know. It is also hard to forgive people who do not care whether we forgive them or not. It is hard to forgive people because they seem too evil to be forgiven. And it may be hardest of all to forgive ourselves.”

Forgiving the invisible people

A. The person who died or can’t be located.

B. The invisible ghost behind the organization.

1.”Organizations have little grace. They can knock you down, drag you across a bed of nails, throw your remains into the street, and, just before you hit the pavement, hand you a ten dollar plaque with your name on it to show the company’s gratitude.”

2.You end up hating an impersonal organization.

C. People badly out of focus. (Never “get the picture” of who wronged us.)

Forgiving people who do not care – will not repent

Repenting is a four-storied mountain.

A. The level of perception.

B. The level of feeling.

C. The level of confession.

D. The level of promise.

Forgiving ourselves

1.The first thing we need is honesty.

2.You need a clear head to make way for your forgiving heart.

3.Self-esteem is not the same as self-forgiveness.

4.You also need courage.

5.You need to be concrete.

6.You need to confirm your outrageous acts of self-forgiveness with a reckless act of love.

Mar 12:1-3

TITLE: Jesus the Rock

TEXT: Mar 12:1-13

PROPOSITION: Christ is the Rock of our salvation.

QUESTION: Which?

KEY WORD: Types

READING: Mar 12:10-13

INTRODUCTION:

1.Jesus teaches a parable that the hearers understood – too well.

2.The application of this parable is also clear.

3.Jesus is the rock being rejected by the Jews.

Jesus is the Rock:

Wilderness Rock – 1Co 10:4 – Water of Life from the rock in the wilderness

Rejected Rock – Act 4:11-12 – Rejected by builders, salvation in no other name

Offensive Rock – Rom 9:33 – Rock of offence, stumbling stone (also 1Pe 2:8)

Solid Rock – Mat 7:24 – Wise man build house on rock, not on sand

Church Rock – Mat 16:18 – I will build my church

Living Rock – 1Pe 2:4 – chosen of God, precious

Chief Corner Rock – 1Pe 2:6 – main stone which holds an arch together

Precious Rock – 1Pe 2:7 – jewel, valuable, beautiful

Mar 12:12-14

TITLE: Teaching the Truth

TEXT: Mar 12:12-14

PROPOSITION: All the people knew that Jesus was teaching the truth.

QUESTION: How?

KEY WORD: Successes

SCRIPTURE READING: Same

INTRODUCTION:

1.These people were trying to butter up Jesus for their question.

2.They recognized Jesus as one who spoke the truth.

3.How can we have more success in our teaching efforts?

One Doctrine

1.Paul taught the same in every church (1Co 16:1; 1Co 4:17)

2.Jud 1:3 – the faith (system of belief) once (and for all time) delivered to the saints

3.Eph 4:5 – There is one faith

Two Encouragements

1.We make mistakes – try to walk in the example of Jesus.

2.Our teaching will not return void (Isa 55:11)

Three Admonitions

1.You are teaching God’s creatures

2.You are teaching for God

3.There are people who want to be taught

Four Instructions

1.Show others the benefits of studying the Bible

1.Deeper faith in God

2.Understanding how to live here

3.Hope for eternity

2.Develop relationships with people and help them learn to love you

3.Get the people’s attention – practical applications to life

4.Care about what you teach people – zeal, excitement, passion – Jer 20:9 – fire in my bones

Five Lessons

1.The moral character of the teacher is extremely important.

2.Goodness is one of the most visible characteristics in a teacher’s life.

3.Caution people about the evilness of sin.

4.God is looking for a different kind of heart. (Psa 51:17 – broken and contrite)

5.When a person realizes the blessings they have in Christ, they can’t be quiet.

Mar 12:13-17

TITLE: Whose Image is on it?

TEXT: Mar 12:13-17

PROPOSITION: We must understand the important words of this text.

QUESTION: Which?

KEY WORD: Words

SCRIPTURE READING: Same

INTRODUCTION:

1.This chapter is a series of confrontations.

2.People are trying to trick, entrap, and ensnare Jesus.

3.They begin with soft soap to build him up. (v. 14)

Herodians – 13

1.Not a religious group – but a political party loyal to Herod (and thus loyal to Rome)

2.Most Jews resented the Roman rule and sought independence from Rome

3.Their question was intended to create strife between Herodians and Zealots

Lawful – 14

1.Did you ever play Mother, may I? game?

2.Lawful includes:

1.Jewish law

2.Will of God

3.Moral sense of right and wrong

3.Today – government waste, used to support wrong (abortions), etc.

4.Should we pay taxes? OR Do I HAVE to pay taxes?

Hypocrisy – 15

1.Jesus saw through their plans – butter up and stick the knife in

2.Hypocrite = acting a part, pretending to be someone you are not

3.Most common – pretends to be righteous, but lives sinful life

4.Here – pretending to seek information – really seeking to trap him

Image – 16

1.Images are not wrong – photos, statues, art

2.An image as an object of worship is wrong. (Exo 20:4)

3.Do not worship created things – worship the creator of all things.

4.We bear the image of the heavenly (1Co 15:49)

5.We are made in the image of God (Gen 1:26-27)

6.Jesus the express image of the Father. (Heb 1:3)

7.We should be like Jesus.

Render – 17

1.Dictionary – to return, to pay back

2.To surrender, yield, give up

3.Rom 13:7 – Render to all their dues – tax, tribute, fear, honor

Mar 12:18-27

TITLE: You do err

TEXT: Mar 12:18-27

PROPOSITION: We often make the same mistakes the Sadducees made.

QUESTION: What?

KEY WORD: Mistakes

READING: Same

INTRODUCTION:

1.The Pharisees and Herodians failed to trick Jesus.

2.Now the Sadducees try their hand at it.

3.Question involved the law of Levirate Marriage

Assumed

1.The question assumes that marriage continues in heaven.

2.Many religious questions – make an assumption

1.I was asked about instrumental music in worship

2.Then, how do you justify tithing? (Assumed we tithed 10%)

3.Many assume the pictures in Bible storybooks are accurate.

1.John the Baptizer with a bowl of water over Jesus head

2.Jesus with long hair (think he was a Nazarite)

3.3 wise men at the manger the night of Jesus birth

4.Bible is Bible (not rightly divide OT and NT)

1.2Ti 2:15 – rightly dividing the Word of Truth

2.David played the harp; worship on Saturday

3.Keep the 10 Commandments

Not Know Scriptures

1.Have you not read Exo 3:6 – God of Abraham, Isaac, and Jacob

2.God is not the god of the dead, but of the living.

3.Abraham, Isaac and Jacob are alive and serving God.

Not Understand the Power (ability) of God

1.In eternity we will be like the angels

2.We will not marry, nor are we given in marriage.

3.Heaven is not a place for weddings, family units, raising children

4.In heaven, we will be the family of God.

5.Today many forget about the ability of God.

1.Cremation

2.Person lost at sea, body never recovered

3.Help us out of our problems

Conclusion:

1.You do greatly err.(27)

2.Do not repeat these mistakes in seeking the truth.

Mark 12:28-24

TITLE: You’ve got to have heart

TEXT: Mar 12:28-34

PROPOSITION: We must love God will all our heart.

QUESTION: Which?

KEY WORD: Feelings

READING: Same

INTRODUCTION:

1.This man seems more genuine – not trying to trick Jesus.

2.What is the FIRST (highest, most important) commandment?

3.What is the heart mentioned in this verse?

Love God with your:

1.Heart – as distinguished from the other 3

2.Soul = (psyche in Greek) – real person inside, personality, heart of hearts

3.Mind = understanding, dreams, goals, hopes, imagination

4.Strength = power, might, ability, internal strength

Biblical Heart

1.Inner being = soul – depth of your inner most thoughts and feelings

2.Will = decide, strength – 2Co 9:7 As he purposes in his heart, let him give

3.Intellect = mind – Pro 23:7 As a man thinks in his heart, so is he

4.Emotion = heart – text Love God with your heart

Emotions of the Heart

1.Anguish – 2Co 2:4 Anguish of heart

2.Love – text – Love God with your heart

3.Fear – Deu 5:29 – That there were such a heart in them to fear Me

4.Happy, Joy – Joh 16:22 – I will see you again, your heart will rejoice

5.Sorrow – Joh 16:6 – Sorrow has filled your heart

6.Calm peace – Php 4:7 – Peace of God will guard your hearts

Who is not far from the Kingdom?

1.Those who study, seek, search

2.Those who believe

3.Those who repent

4.Those who confess

5.Those who have wandered away

6.Good, honest, moral, religious – like Cornelius (Act 10:1-48)

Conclusion:

1.If you will love God with your:

1.Heart – emotions

2.Soul – inner being

3.Mind – thoughts, understanding

4.Strength – will, determination

2.You will not be far from the kingdom of God

Mar 12:35-40

TITLE: Jesus, Son of Seven

TEXT: Mar 12:35-40

PROPOSITION: Jesus is both the descendent and Lord of David.

QUESTION: How?

KEY WORD: Connections

READING: Same

INTRODUCTION:

1.The other day I got a call from a man asking if Jesus is the Son of God. I said, Yes. He asked, Then why does Jesus refer to himself as the Son of Man?

2.Answer: Jesus is BOTH.

Psa 110:1 – Study this passage and implications

1.Jehovah said to my (David’s) Lord, Sit on my right hand

2.Three people here – Jehovah, David, and Lord

3.Is Jesus under David or over him?

4.Is Jesus the son of David or the Lord over David?

Common people heard him gladly – 37

1.Not many high, mighty, rich are called.

2.Jesus appealed not to intellectual, powerful, rich, political forces

3.Jesus appealed to the common, ordinary man on the street

Beware of the scribes

1.Walk about in robes

2.Love greetings in the marketplace

3.Chief seat in synagogue

4.Upper most place at a feast

5.Devour widow’s houses

6.Make a pretense of long prayers

7.Receive greater condemnation

Jesus, Son of Seven

1.Son of Adam – all men (Luk 3:38)

2.Son of Abraham – Hebrew, Jew (Mat 1:1)

3.Son of David – Tribe of Judah, King (Mat 1:1)

4.Son of Joseph (supposed) – human, legal heir (Luk 3:23)

5.Son of Mary – virgin birth (Mar 6:3 Is this not the son of Mary?)

6.Son of man – obey the Father (Joh 3:14 Son of Man must be lifted up)

7.Son of God – deity (Mat 16:16 Peter’s confession)

Mar 12:41-44

(This is done near the close of the service as a follow-up to the sermon.)

1.Pass out cards – 4X6 card with Present and Future and a box under each word.

2.Instructions

1.Do not write your name on this card

2.One card per giver

3.Notice the word Present and the box under it.

4.Get a pen, pencil, writing stick

5.Write in the box below the word Present your current WEEKLY contribution. NOTE: Some give monthly or twice a month – figure out the average for a weekly amount. This will keep the cards uniform.

6.Put your thumb over this box.

UNDER YOUR THUMB IS:

Support – for mission work, care for elderly and orphans, help the needy

Programs of this church – Medical missions, VBS, Bears, Bible classes, visitation, the work and dedication of our elders, and deacons, physical needs (utilities, phone), improvements (carpet, PA system), repairs (furnace, roof, etc.)

Worship – Appreciation for the blessings from God, Love for Jesus, how much you love God

CAN YOU GIVE MORE?

Could the number be raised? .50, $1, $5, $10, $100, any amount

Will you make a decision that you will increase your weekly contribution by some amount? I am not asking for a giant jump (unless that is needed).

When your increase is combined with others – the result will be a great help.

1.Write the new amount in the second box – under the word Future NOTE: Do not write the increase. Write the total amount you plan to give from now on.

2.Fold this card ONCE so the two boxes face each other and the numbers you wrote are inside.

3.Pass these cards to the center aisle to be collected.

4.These cards will be given to the elders for tabulation

2.Have young men collect cards.

Mar 13:1-6

TITLE: Don’t be deceived

TEXT: Mark 13:1-6; 21-23

PROPOSITION: Christians must be alert to the deceptions around us.

QUESTION: What?

KEY WORD: Deceptions

READING: Mar 13:21-23

INTRODUCTION:

1.Our world is full of deception.

2.Christians must be alert, not be fooled.

3.Make up your own mind – not follow others.

Many are deceived because of:

1.Charm (charisma) of a leader – Jim Jones, David Karesh

2.Ignorance

3.Blind acceptance

1.Email about kidneys stolen, in tub of ice

2.Chain letters of all kinds

4.Common views – anything that supports our view is accepted

1.Emails about taking Touched by an Angel off the air.

2.Copies of petitions about O’Haire taking religion off radio.

3.Abortion, gun control, taxes, etc.

Others deceive us

1.With vain words – Eph 5:6

2.Fair speeches – Rom 16:18 Good words and fair speeches they deceive

3.Enticing words – Col 2:4 Not anyone should beguile you with enticing words

4.Simple (innocent, harmless, unsuspecting) – Rom 16:17-18

Satan deceives us

1.Rev 20:3 – Satan should not deceive the nations

2.2Co 11:3 – serpent beguiled Eve, simplicity of gospel

We deceive ourselves

1.1Co 3:18 – Seems to be wise – becomes a fool

2.1Jn 1:8 – say we have no sin = deceive ourselves

Mar 13:7-9

TITLE: Perilous Times

TEXT: Mar 13:7-9

PROPOSITION: We are living in dangerous times.

QUESTION: What?

KEY WORD: Lessons

READING: Same

INTRODUCTION:

1.This passage reads like this morning’s newspaper.

2.It is as if this was written last week.

3.What can we learn about these “perilous times”?

Notice the Description – “PERILOUS TIMES”

Time of – Danger, treachery, materialism, immorality

Violence, war, terrorists, civil strife = Daily news

WHAT CAN WE DO?

1.Exert wholesome influence where we are.

2.Be a light to a crooked and perverse world. Mat 5:16

3.Keep us “unspotted”. Jas 1:27

REMEMBER: Wherever you go, whatever you do -Be Christian!

1.Your influence is greater than you think.

2.Others are seeing your “gospel 2Co 3:1

Look at the matter of Christian Morals

Millions have lost their sense of decency, right and wrong.

1.Selfishness, Greed, Deceit, Fleshly Lusts

2.Many Christians – Warped by the world

It is time to get back our basic moral values.

1.Recognize that moral values are constant, eternal.

1.WRONG IS ALWAYS WRONG!

2.Wrong is wrong even if “Everybody does it”

2.10 Commandments = Set of moral principles.

3.Christ amplified and gave deeper meaning to them.

Look At 2Ti 3:1-5

1.Every item is on the increase in our society.

2.Parental authority challenged, Violence in schools

3.Ungrateful – Better off than ever, and less satisfied

4.Without natural affection –

1.Abortion – no love for an innocent unborn child

2.Child (and elderly) abuse – no concern for own family

3.Homosexuals – (Rom 1:26-28)

4.Toward property – vandalism, stealing, arson

5.Toward authority – police, court system, lawyers

6.Lovers of Pleasure more than lovers of God

1.Football player fined $111,111 for missing a game to be with wife during delivery of their child.

2.Stay out late Saturday night, take communion Sunday night.

Mar 13:12-13

TITLE: Hated by All

TEXT: Mar 13:12-13

PROPOSITION: Christians must be prepared to suffer for Christ.

QUESTION: What?

KEY WORD: Principles

READING: Same

INTRODUCTION:

1.Many believe that Christianity solves all their problems.

2.Listen to Jesus as he recruits workers – TEXT.

3.Here is my sermon – WE MUST BE DARE TO BE HATED BY THE WORLD AND BY THE BRETHREN.

WE

1.1Pe 2:9-10 royal priesthood, peculiar people

2.Tit 2:14 a people zealous of good works

3.We = more than elders, deacons

4.We = all of us

MUST

1.Luk 2:49 Must be about Father’s business

2.Mat 13:10 Must preach gospel to all nations

3.Joh 4:24 Must worship in spirit and truth

4.Heb 11:6 come to God must believe

5.Joh 3:5 Must be born again

DARE

1.Boldness is needed – Stand by your guns

2.1Co 6:1 Dare any of you – go to law before the unjust?

3.Act 4:13 saw the boldness of Peter and John

4.Act 17:1-3 Opening and alleging – Jesus is Christ

5.Vs. 6 turned the world upside down

TO BE HATED

1.Mat 10:22 You shall be hated of all men

2.Mat 14:9 Hated of all nations for my name’s sake

3.We must pay the price because a price was paid.

4.Scorned, laughed at, 1Pe 4:3-4

5.HATED =

[1] Undeserved feeling 1Jn 4:20 If a man hate his brother

[2] Right feeling toward evil Jud 1:23 hating the garment spotted by the flesh

[3] Preference of one to another Mat 6:24 cannot serve two masters

6.WE MUST BE ABLE TO HATE WITH A HOLY HATE BEFORE WE CAN LOVE WITH A HOLY LOVE.

BY THE WORLD

1.1Jn 5:19 whole world lies in wickedness

2.Joh 1:9-11 Came to his own, received him not

3.1Jn 2:15 Love not the world

4.1Jn 3:13 Marvel not if the world hate you

5.Joh 17:14 I have given them the world and the world hated them

AND THE BRETHREN

1.Luk 6:22 Separate you from their company

2.Mar 13:12 Brother shall deliver up brother, father against son

3.Mat 10:36 A man’s foes shall be those of his own household

Mar 13:14-19

TITLE: Jesus’ Advice

TEXT: Mar 13:14-19

PROPOSITION: Advice from Jesus must be taken seriously.

QUESTION: What?

KEY WORD: Instructions

READING: Same

INTRODUCTION:

1.Jesus offered the apostles some advice in the middle of this discussion.

2.Follow this advice and you will live.

3.Ignore it and you will die.

Read the Prophets (14)

1.God tells us what we need to know

2.Billboard – Read my Book. There will be a test. God

3.Read and understand the will of God

4.The Bible will give you knowledge, strength, power, understanding

Don’t Go Back (15-16)

1.Don’t return to your house, get your clothes

2.Don’t look back – Lot’s wife

3.Don’t go back – to the world

1.2Pe 2:20-22 – end worse than the beginning

2.Heb 6:4 – no point of contact to renew them to repentance

4.Don’t go back – to old religion

5.Keep looking ahead – to Jesus – Heb 12:1-2

Avoid Hindrances (17)

1.Lay aside every weight that hinders (Heb 12:1)

2.AND Put off THE SIN that besets us

3.Pessimism

4.Fear of failure

5.Procrastination

6.Laziness

Pray (18)

1.God is still in control

2.Even when it looks bad – God can work things out for good

3.Rom 8:28

4.We must learn to pray with faith and boldness

Get ready to suffer (19)

1.We will suffer persecution

2.Don’t seek to avoid – seek to endure faithfully

3.2Ti 2:10-12

Mar 13:32-37

TITLE: Jesus is coming

TEXT: Mar 13:32-37

PROPOSITION: We must avoid speculation about the second coming.

QUESTION: What?

KEY WORD: Events

READING: Same

INTRODUCTION:

1.Jesus is coming again. Joh 14:3

2.Among most religious people there is little dispute about His coming.

3.There is much discussion about:

1.When will he return?

2.What will happen when he returns?

3.Are there signs of his return?

4.Here are the events that will take place at the end of time.

Christ will return

1.Christ promised to return. Joh 14:3

2.The time of His coming is unknown. Mat 24:36; Mar 13:32

3.Christ will descend and we will rise to meet Him. 1Th 4:16-17

Dead will be raised

1.Many believe that death is the end of things. Not true.

2.Here is what happens at death. Ecc 12:7

3.At the 2nd Coming, there will be a resurrection. Joh 5:28-29

4.Only one resurrection of both righteous and wicked. Act 24:15

5.The new body will be immortal, spiritual, eternal.

6.We do not know what this new body will look like. 1Jn 3:2

Change the living

1.There will be people living when the Lord comes. They will be changed.

2.1Co 15:51-52

3.Flesh and blood cannot enter heaven. 1Co 15:50

4.Our body is corruptible and mortal. New body will be incorruptible and immortal.

Bring this present world to an end

1.The earth is only temporary.

2.The world will be destroyed. 2Pe 3:10

The judgment

1.All who have ever lived will be at the judgment.

1.2Co 5:10 – For we must ALL appear before the judgment seat

2.2Ti 4:1 – Will judge the living and dead at his appearing

2.Solomon’s wisdom – Ecc 12:13-14

3.Small and great – Rev 20:12

4.Each person will be judged individually. Rom 14:11-12

5.Christ will be the judge. Joh 5:22; Rom 2:16

6.The Word of God (Bible) will be the standard of judgment. Joh 12:48

The kingdom will be delivered up to God

1.The Kingdom is the church. Mat 16:18-19

2.The Lord’s Kingdom is not of this world. Joh 18:36

3.Our citizenship is in heaven. Php 3:20

4.The Bible rejects the idea that Christ will come to set up a kingdom on earth.

5.When Christ comes again, His kingdom will end – not start. 1Co 15:24

The reign of Christ will end

1.Christ is now reigning. 1Co 15:24-28

2.At His resurrection and ascension to heaven, Christ was given dominion, glory, and a kingdom. Dan 7:13-14

Mar 14:1-9

TITLE: Alabaster Box

TEXT: Mar 14:1-9

PROPOSITION: Jesus encourages us to break boxes.

QUESTION: How?

KEY WORD: Responses

READING: Same

INTRODUCTION:

1.Background of story – 2 days before Jesus’ death – people seeking to kill him – in the house of Simon the leper – woman breaks an alabaster box of ointment on Jesus head.

2.Critics – What a waste – could have been sold for 300 pence (one year salary)

3.Jesus – Good work – poor are always with you, not me – Done what she could – it will be preached where gospel goes

Jesus response

Leave her alone – 6

1.Did Christ pour out his soul unto death for us, and shall we think any thing too precious for him? Do we give him the precious ointment of our best affections? Matthew Henry Commentary

2.Murmured (vs. 5) = word that describes the snorting of horses

She has done a good work toward me – 6

1.We have opportunity for many good works

2.We must seek works that are good toward Jesus

3.Distinguish good works from Christian works

4.THEN Distinguish Christian works from works toward Christ

Poor always with you, not Jesus – 7

1.Deu 15:11 – The poor shall never cease out of the land

2.She was preparing my body for burying

3.She was ahead of the apostles in understanding

Done what she could – 8

1.What could make a better summary of life?

2.God does not ask it you did GREAT things.

3.Have you done what you could?

Spoken for a memorial of her – 9

1.It was recorded in the gospels – Mat 26:1-75, Mar 13:1-37, Luk 7:1-50 (similar event in Joh 12:1-50)

2.Soon (in writing the gospels and in sermons preached) the whole world will know

3.Gospel is more than D B R – It is also an alabaster box of ointment

Conclusion:

In order to do a good work, do what you can – you have to break some boxes

Mar 14:10-11

TITLE: A Convenient Betrayal

TEXT: Mar 14:10-11

PROPOSITION: Betrayal is a serious and harmful sin.

QUESTION: Why?

KEY WORD: Circumstances

SCRIPTURE READING: Same

INTRODUCTION:

1.Judas and betray are forever connected.

2.Don’t name your son Judas or your daughter Jezebel

3.Why was this a horrible act?

Convenient

1.Convenient = in the right time, situation

2.Same word in 2Ti 4:2 – Preach word in season (when convenient)

3.Judas wanted to avoid a riot – find a time away from crowds (Luk 22:6)

Betray

1.Word means – To turn over, to hand over

2.In good sense of deliver to another for safety or safe-keeping

3.To turn in a criminal, deliver to prison

4.To deliver over treacherously

Aggravating Circumstances

1.Insider trading

1.He took advantage of his intimate relation with Jesus

2.Enron, Martha Stewart – insider information

3.Helps you but hurts others

2.Destroys relationships

1.Puts your friend in the hands of an enemy

2.This is the treacherous part of betrayal

3.Destroys trust and friendship

3.Sneaky – It is done stealthily by night

1.Joh 3:19 – Men love darkness, because deeds are evil

2.Many think the darkness covers their crime

4.Kiss

1.With a kiss, an act which professed affection, a friend

2.Pat on back = just getting ready to stab you

5.Greed

1.30 silver coins

2.What is your price?

3.Reality shows = what would you do for a million dollars?

6.Aware

1.He knew Jesus was innocent of any crime

2.This is not an accident, mistake, slip-up

Conclusion

1.Have you ever been betrayed?

2.Is your life betraying your Lord?

Mar 14:12-16

TITLE: Celebrate Passover

TEXT: Mar 14:12-16

PROPOSITION: Passover is still a part of the New Testament church.

QUESTION: How?

KEY WORD: Applications

SCRIPTURE READING: Same

INTRODUCTION:

1.It was Passover time.

2.Feast of Unleavened Bread = same thing extended

Background – Exodus

1.Exo 12:1-51

2.New year – first month – 10th day – select lamb

3.Male, 1st year, not spots or blemish – separate out

4.14th day – kill the lamb – blood on door posts

5.Cook and eat the lamb that night

6.Protection only inside the house

7.Followed by 7 days of feasting and celebration.

Jesus observed

1.Joh 2:23

2.Joh 6:4

3.Joh 13:1

What about Christians in the New Testament Church?

READ: 1Co 5:7-8

1.Jesus is the pascha lamb.

A.He was sacrificed for us.

B.Joh 1:29 – John said, Behold the lamb of God, takes away sin of world

2.Separated

A.We must separate from the world – 2Co 6:17-18

B.Saint – set apart, separated, sanctified

1.Purge out

A.Clean house – remove all the old, decaying, rotten, and moldy

B.Spring house cleaning started here

C.We must die to old man, put off sins of flesh, purge out old leaven

1.We must become a new lump of dough

A.Born again – new, fresh, clean, start over

B.2Co 5:17 a new creation in Christ

1.Unleavened bread in communion

A.No impurities, nothing decaying

B.Sourdough bread is delicious – but not in the Lords Supper

1.Remain in the house of God

A.Remain active, faithful, attend worship

B.Dont quit the church, leave God – lose your protection of Jesus blood

1.Celebrate

A.Partake of the communion with Christ

B.Follow with a week of feasting

Mar 14:17-21

TITLE: Is it I?

TEXT: Mar 14:17-21

PROPOSITION: Soul searching is hard work.

QUESTION: Who?

KEY WORD: Actions

SCRIPTURE READING: Same

INTRODUCTION:

1.In communion we examine ourselves (1Co 11:28)

2.As we think about our faith – 2Co 13:5

3.Today we will sit at the table with the apostles and Jesus.

4.We will examine ourselves and ask, Lord, it is I?

5.Greek construction shows, It is not I, is it? (Expecting a NO response)

Betray – traitor

1.Awful to contemplate

2.It would not be me, would it?

3.Would you betray Christ?

Deny

1.Mar 14:30-31 – Peter

2.Mark 14:66-72 – 3 times

3.Then the rooster began to crow.

4.Are you denying Christ in your conduct and example?

Leave – (deliberate decision)

1.Joh 16:32 You will be scattered and leave me alone

2.Mar 14:50 Then they all forsook him and fled.

3.Are you making a decision to leave Christ?

Drift away – Joh 6:60-68

1.Jesus taught about eternal life and resurrection

2.Some said, Hard saying, I cant understand it. (60)

3.Jesus asked, Will you also go away? (67)

4.Peter – To whom can we go? (68)

5.Are you drifting away? (Heb 2:1)

Unbelief

1.Heb 3:12 Beware, enter in a heart of unbelief

2.Apostles upbraided – unbelief – Mar 16:14

3.Thomas – Joh 20:24-29

4.Has unbelief entered your heart?

Not Ready

1.Mat 24:44 Be ready, for the Son of Man is coming in an hour you do not expect

2.Parable of 10 Virgins – Mat 25:1-13

3.Parable of Talents – Mat 25:14-30

4.Glimpse into judgment day – Mat 25:31-46

5.Are you ready for judgment day?

Mar 14:22-26

TITLE: The Last Supper

TEXT: Mar 14:22-26

PROPOSITION: Jesus converted the Jewish Passover to the New Covenant communion memorial service.

QUESTION: What?

KEY WORD: Traditions

SCRIPTURE READING: Same

INTRODUCTION:

1.We partake of communion each Sunday.

2.Most understand why this is done.

3.Many do not understand the background for this.

Preparation – House cleaning

1.All leaven MUST be removed from the house.

2.Four sets of dishes (Exo 23:19)

A.1 for milk, 1 for meat for the year.

B.1 for milk, 1 for meat for Passover.

3.Game to get all involved

A.Mother hides cookies, cake, or bread in the house.

B.Children search for it – reward – eat the cookie

C.Call for father to clean out all crumbs and throw then into the fire.

1.Lambs are purchased

2.By 3 PM lambs are being killed, blood on door frames

3.National BBQ of lamb

Meal begins at 6 PM

1.Father (as patriarch) puts on priestly robes

2.Family is seated in order around the father

3.Candle is lighted by the woman of the house

4.1st – Cup of Sanctification

5.Then 3 loaves in bag with 3 sections; middle loaf removed, broken and hidden

6.Youngest boy asks 4 questions:

A.Why is this night so special?

B.Why the unleavened bread and bitter herbs?

C.Why do we dip salt into the water?

D.Why do we sit on pillows at the table?

7.The father quotes Exo 12:27

8.The remainder of the evening is spent eating and answering these questions.

9.2nd cup – Cup of Plagues – 10 drops on a white plate

10.3rd cup (desert) – Cup of Thanksgiving (Luke 22:17-20 -3 rd and 4th mentioned)

11.4th cup – Cup of Redemption (This is the cup Jesus used to introduce communion to the apostles.)

Comments on Unworthily

1.Describes the manner (how) you partake – attitude, mind set, purpose

2.If you are a Christian, washed in the blood of Jesus – CANNOT be unworthy.

Conclusion:

1.Have you prepared for this communion?

2.Are you doing it in the proper attitude, frame of mind, and purpose?

NOTE: A special thanks to Michael D. Inman for much of the material, The Blood Covenant, used in this sermon.

Mar 14:27-31

TITLE: Scattered Sheep

TEXT: Mar 14:27-31

PROPOSITION: Sheep are easily scattered without a good shepherd.

QUESTION: Why?

KEY WORD: Causes

SCRIPTURE READING: Same

INTRODUCTION:

1.Jesus tells his apostles that when he is arrested – they will scatter.

2.Mat 26:56 Then all the disciples forsook him and fled.

3.What causes sheep to scatter?

Lack of faith

1.Faith – trust, confidence

2.If we do not believe in our leaders – we will wander away

Fear

1.Fear is a negative motivator – restricts, cowers down, runs away

2.2Ti 1:7 We have not been given a spirit of fear, but of power of love and of a sound mind.

No real depth to their commitment

1.Many are faithful – as long as there is no cost

2.When put to the test – would you run or stay?

3.If you were one of the 12 – you would have fled also

Trouble, strife

1.Internal strife – division, debate, arguing, fussing = scattering of sheep

2.I dont need this. I am going elsewhere.

3.We must learn to disagree – without being disagreeable!

Inattention

1.Sometimes the flock moves on with the shepherd and we do not notice.

2.Are you paying attention? Are you listening?

Not being fed – hungry

1.Some leave because they are not being fed – churches leaving the old paths

2.Change agents – seeking to attract the unchurched – abandon feeding the flock

Enemy attacks

1.Persecution is inevitable – 2Ti 3:12 – Righteous will suffer persecution

2.When wolves attack:

A.Some get stronger, bolder, stand up and resist

B.Many will just run the other way – scatter

Conclusion:

1.The flock of God will always need good, strong, courageous leaders.

2.This church is blessed with a strong, united eldership.

3.We have deacons who take their work seriously and faithfully.

Mar 14:32-42

Quotes

1.Although this is a very rare phenomenon, bloody sweat (hematidrosis) may occur in highly emotional states or in persons with bleeding disorders. As a result of hemorrhage into the sweat glands, the skin becomes fragile and tender. Luke’s descriptions supports the diagnosis of hematidrosis rather than eccrine chromidrosis (brown or yellow-green sweat) or stigmatization (blood oozing from the palms or elsewhere). Although some authors have suggested that hematidrosis produced hypovolemia, we agree with Bucklin that Jesus’ actual blood loss probably was minimal. However, in the cold night air, it may have produced chills.

2.How can we do less than prostrate ourselves in adoration and gratitude for One by whose grace I need never die? And how could we fail to do less than arise and walk in newness of life, sharing the good news with others?

3.If one who knew that real fellowship with God means sweating blood at the anticipation of being forsaken of God in any sense for any time, what a horrible thing it must be to be separated from him forever!

Mar 14:43-65

TITLE: Arrest and Trial

TEXT: Mar 14:43-65

PROPOSITION: We must understand what Jesus endured for us.

QUESTION: What?

KEY WORD: Events

READING: Mar 14:60-65

INTRODUCTION:

1.Jesus was arrested.

2.I want you to understand what Jesus went through before the cross.

Sources

1.Matthew, Mark, Luke, John (supported by other 23 books)

2.1st century historians – Flavius Josephus, Seneca, Plutarch, and others

3.Shroud of Turin and recent archaeological findings – While I am not convinced that the shroud is the one that was around Jesus, it does give us insight to Roman crucifixions.

Jewish Trials

1.Between 1 AM and daybreak (2 Jewish trials)

2.Annas, high priest (Roman recognized)

3.Caiaphas, high priest for the year (Jewish recognized)

4.Found guilty of blasphemy

5.Blindfolded, spit on, struck in face with fists

6.At daybreak, taken to the Temple

7.Found guilty of blasphemy by the Sanhedrin (3rd Jewish trial)

Roman Trials

1.Jesus was taken to the Fortress of Antonia, home of Pontius Pilate (1st Roman trial)

2.Presented as self-appointed king

3.Pilate made no formal charges, sent him to Herod (2nd Roman trial)

4.Herod made no charges and returned him to Pilate (3rd Roman trial)

5.Ready to release him, made offer to release one at Passover

6.Barabbas was released

7.Pilate allowed Jesus to be scourged and crucified

Scourging

1.Scourging (flogging) was allowed before a crucifixion

2.Weapon: short whip (Flagellum), braided thongs of various lengths

3.Into each thong were tied metal or pieces of bone

4.Hands tied high to a post, clothing removed

5.Beaten by 2 men alternating blows from each side

6.Skin, muscle, tissues torn down to the bone

7.Pain and blood loss – left them just short of collapse or death

8.39 lashes was a limitation to prevent total death here

Summary

1.Lack of food and water

2.Lack of sleep or rest; walked over 3 miles

3.Stress of trials, loss of support, apostles left, denied, betrayed

4.Loss of blood in the beating

Information for this sermon adapted from –

Mar 14:66-72

TITLE: And the cock crew

TEXT: Mar 14:66-72

PROPOSITION: There is more than one way to deny our faith.

QUESTION: How?

KEY WORD: Ways

READING: Same

INTRODUCTION:

1.Held a meeting in northern Arkansas

2.Stayed with family, back bedroom, until about 5 AM

3.Neighbors had a rooster, crowing on the fence, at our window

4.Roosters wake up the sun

Background

1.Jesus has been betrayed by Judas

2.He is now arrested, in the middle of an illegal trial (1st of 6)

3.Peter is near (outside) watching

What Happened

1.Peter is at the fire keeping warm

2.A maid recognized him, You were with Jesus (67)

3.He denied – I know not, dont understand what you are saying

4.And the cock crew

5.A maid said – This one of them

6.He denied again

7.Some stood by – You are Galilean, speech give you away

Living in the south and raised in Michigan – I have heard this, myself

8.Peter – curse, swear (take oaths) I know not the man you speak of

9.Cock crows a second time

10.Peter remembered the words of Jesus

11.Before the cock shall crow twice, you will deny me thrice. (Mar 14:30)

12.He thought about this

13.He wept – The form of the Greek verb (imperfect) implies that he continued weeping. “It is a touching and beautiful tradition, true to the sincerity of his repentance, if not as a historical reality, that, all his life long, the remembrance of this night never left him, and that, morning by morning, he rose at the hour when the look of his Master had entered his soul, to pray once more for pardon.”–Geikie.

Uses and Meanings of Deny

1.”To say … not, to contradict,” – Joh 1:20 confessed, did not deny

2.”To deny” by way of disowning a person, as, e.g., the Lord Jesus as master, e.g.,

Mat 10:33 – deny me, I will deny you

2Ti 2:12 – we deny him, he will deny us

3.To “deny” the Father and the Son, by apostatizing and by disseminating pernicious teachings

Jud 1:4 denying the only Master, God, even our Lord Jesus Christ

4.”To deny oneself,” in a good sense, by disregarding one’s own interests

Luk 9:23 – to come after Christ, deny your self

5.In bad sense, to prove false to oneself, to act quite unlike oneself,

2Ti 2:13 – God remain faithful, he cannot deny himself

6.To “abrogate, forsake, or renounce a thing,”

Tit 2:12 – denying ungodliness and worldly lusts

1Ti 5:8 – denied the faith, worse than an infidel

7.”Not to accept, to reject” something offered,

Heb 11:24 – Moses refused to be son of Pharaohs daughter

Mar 15:1-15

TITLE: Pilate’s Mistakes

TEXT: Mar 15:1-15

PROPOSITION: The local congregation must learn from the mistakes of Pilate.

QUESTION: Which?

KEY WORD: Mistakes

READING: Mar 15:9-15

INTRODUCTION:

1. There are many problems in the church today:

1.Doctrinal

2.Moral

3.Preachers

4.Leadership

2. Most problems are:

1.Avoidable

2.Personality clashes

3.Attitudes – Unforgiving, grudges, animosity, not willing to cooperate, selfish

3. We often make the same mistakes that Pilate made.

4. Learn from Pilates mistakes.

Listen to the wrong people (11-13)

1.We fail to hear God – mind is already made up

2.Remember the boy Samuel? (1Sa 3:1-21) Eli is not calling, God is.

3.Check their motives.

4.Rehoboam made this mistake – 1Ki 12:1-33 – young men instead of wise counsel

5.Many politicians – Lyndon Johnson (Vietnam), Nixon (Watergate) – listened to bad advice – and resulted in disaster

6.Is this the will of God?

Believed what he heard (15)

1.Mat 11:18-19 – John is a demon, Jesus is a winebibber and glutton

2.Little smoke = Raging fire (Gossip, tale bearing, rumor, innuendo)

3.Don’t believe everything you hear.

1.Believe the best

2.Put in best possible light

3.Check with the source

4.We should believe little of what we see, and less of what we hear.

5.Act 17:11 – Checked up on Paul to see if what he said was true

Washed his hands (Mat 27:24)

1.We cannot forgive our own sins –

1.First pray to God

2.Next reconcile with brethren (Mat 5:23-24; Mat 18:15-17)

2.We must not be “quitters”

3.I dent your car in the parking lot – God forgive me for not paying attention – You come out – I wave at you, It is OK. I prayed for forgiveness. – I have washed my hands of the whole thing.

Mar 15:16-20

TITLE: King is crowned

TEXT: Mar 15:16-20

PROPOSITION: Jesus endured cruel mocking.

QUESTION: Who?

KEY WORD: Mockings

READING: Same

INTRODUCTION:

1.Many of the recent school shootings = teasing, mocking, scorn, ridicule

2.Jesus suffered such mocking at the palace of Pilate

3.Jesus was taken to the Praetorian (Judgment Hall)

What Happened?

1.Taken to the Praetorian hall or courtyard (palace hall of judgment) (16)

2.Gathered whole band – many soldiers were present (16)

3.Clothed him with purple (royalty), crown of thorns on his head (17)

4.Salute him – word means embrace, hug, enfold in ones arms

Imagine that with the beating on his back, open wounds, ripped flesh

5.Hail, King of the Jews (18)

6.Hit him with a rod, spit on him (19)

7.Bowing their knees, worshipped him (in mockery) (19)

8.Took off the purple robe, put on own clothes (20)

9.Led him out to be crucified (20)

Mocking in the New Testament

1.Herod was mocked by the wise men – Mat 2:16

2.Jesus predicted it would happen – Mat 20:19; Mar 10:34; Luk 18:32

3.Parable – man not able to finish the tower – Luk 14:29

4.On Pentecost – Mocked apostles – full of new wine – Act 2:13

5.Paul on Mars Hill in Athens – Act 17:32

6.Prophets were mocked – Heb 11:36

7.False teachers will mock believers – Jud 1:18

Gal 6:7

1.Greek word – mocked = turn up the nose at one, sneer with the nostrils

2.God is not mocked – you can mock God, not get away with it

Mar 15:21-38

TITLE: Crucified

TEXT: Mar 15:21-38

PROPOSITION: To appreciate the cross we must understand what was involved.

QUESTION: What?

KEY WORD: Sufferings

READING: Mar 15:21-25

INTRODUCTION:

1.We often glorify the cross (jewelry, steeples, etc.)

2.We fail to see the cross was not shiny gold.

3.It was pain and death.

Verse by verse study

Simon compelled to carry cross – 21

Golgotha – place of skull – 22

Gave him wine with myrrh to drink – not accept it – 23

Parted his garments, gambling for his estate – 24

3rd hour of the day = 9 Amos – 25

Inscription – THE KING OF THE JEWS – 26

2 thieves on either side of Jesus – 27

Prophecy fulfilled (Isa 53:12) – numbered with transgressors – 28

Railed on him, wagging their heads, You can destroy the temple and build it in 3 days? – 29

Save yourself – come down from the cross – 30

Chief priests – He saved others, cant save himself – 31

Descend from the cross that we may believe – 32

6th hour there was darkness until 9th hour (noon until 3 PM) – 33

At 9th hour – My God, My God, why have you forsaken me? – 34

Thought he was calling for Elijah – 35

Sponge filled with vinegar, on reed – 36

Let him alone; see if Elijah comes to help him – 36

Cried with a loud voice, gave up the spirit – 37

Veil in temple tore from top to bottom -38

NOTES:

1.Cross – weighs 300 lbs, cross beam weighs 75 lbs.

2.Myrrh (gall) is a mild anesthetic

3.Nails = tapered spikes 5 to 7 inches long

4.Through wrist and arch of foot

5.Death came in 3 – 6 hours; up to 3 or 4 days

6.Spear from right side upward through both lungs and heart

7.Cause of death – can breath deeply in, but not exhale

8.Death is caused by hypercarbia (too much carbon dioxide, too little oxygen)

9.Loud cry and death could mean a cardiac rupture

10.Another explanation – clots in blood stream from opening and closing wounds moved to heart or brain

Mar 15:42-47

TITLE: Buried

TEXT: Mar 15:42-47

PROPOSITION: Burial seem so final, as if it is all over.

QUESTION: Which?

KEY WORD: Questions

SCRIPTURE READING:

INTRODUCTION:

1.Jesus died. That is a fact.

2.Jesus was raised. That is a fact.

3.We spend little time thinking about the burial.

4.We will try to answer some questions about the burial of Jesus.

Who?

1.Joseph of Arimathea – council member

2.Nicodemus (of Joh 3:1-36) (Joh 19:39 – ruler of the Jews)

3.With courage – boldness

Why?

1.Waited for the kingdom – believed the teachings of Jesus

2.NOW? Is the dream gone? Has hope vanished?

3.Did Jesus fail them?

Where?

1.Two sites for tourists:

A.Church of the Holy Sepulcher (sacred to Catholics)

B.Garden tomb

2.Here are the statements to identify the location

A.Near Golgotha (Joh 19:41)

B.In a garden

C.New tomb, no man laid

D.Outside the city gate (Heb 13:11-13)

When?

1.After his death at 3 PM

2.Before 6 PM on Friday evening

3.Passover begins in a few minutes.

4.The burial was a rush event.

How important?

1.Burial fulfills prophecy

2.Proves his death

3.Proves his resurrection

4.Demonstrates his deity

Mar 16:1-8

TITLE: Resurrection Happenings

TEXT: Mar 16:1-11

PROPOSITION: There are four important events which happened at the resurrection of Jesus.

QUESTION: What?

KEY WORD: Happenings

SCRIPTURE READING: Same

INTRODUCTION:

1.The core, center, foundation of Christianity is the resurrection.

2.There are four events that happened in conjunction with the resurrection.

The Stone Rolled (4)

1.There was a violent earthquake.

2.The stone was 8 ft. in diameter, 1 foot thick, weighed 4 tons

3.Women wondered – who will roll the stone for us?

4.God rolled the stone.

A.The stone was not moved to let Jesus out.

B.It was moved to let the women, apostles and us see in.

5.All of us have stones in our lives – we need them rolled away.

6.Fear, distress, worry, problems, disease, family, personal problems

7.NOTE: God still moves stones.

The Guards Feared (Mat 28:4)

1.They shook with fear. They became as dead men.

2.They knew the Roman law – They would die for their crime of letting this dead prisoner escape.

3.Some people should fear God but have no concern about eternity, hell, judgment, etc.

4.Heb 10:31 – It is a fearful thing to fall into the hands of the living God.

5.Mat 10:28 – Do not fear one who can only kill the body,

The Woman Ran (8)

1.Retired couple decided to walk 2 miles a day – walk 1 mile out, turn around and walk back – At turn around, husband asked wife is she could make it back – She said yes – He said, Good, go get the car and come pick me up.

2.We all need some exercise – physical and spiritual

3.The church needs more runners

4.We have no right to keep this news to ourselves. It must be shared.

The Savior Appeared (9)

1.Human reasoning says nobody comes back from the dead.

2.We can stimulate nerves and muscles in a dead body – but not put life back

3.Jesus appeared.

A.Pauls argument in 1Co 15:1-58 – appeared.

B.Peters argument – I was an eye witness

C.Thomas proof – I saw, touched, spoke with Jesus

4.If God can raise the dead – think what He can do in your life.

Conclusion:

1.Leonardo da Vinci – painted the Last Supper of Jesus with his disciples

2.A friend observed the painting with all the detail – cup is so real

3.Brush blurred the cup – Nothing should divert attention from Jesus.

Mar 16:9-14

TITLE: He Appeared

TEXT: Mar 16:9-14

PROPOSITION: The resurrection was proved by the many witnesses who saw Jesus alive following his crucifixion.

QUESTION: Who?

KEY WORD: Witnesses

SCRIPTURE READING: Same

INTRODUCTION:

1.The Bible states the FACT of the resurrection of Christ.

2.But there were many eye witnesses who saw, talked with, ate with Jesus.

3.In summary there were 10 appearances between his resurrection and ascension.

Between the resurrection and ascension – 10 appearances

1.Mary Magdalene – Joh 20:1-18 –

She was instructed not to hold (cling, refuse to let go)

2.Women – Mat 28:9-10 –

They fell at his feet and worshipped him

3.Peter – Luk 23:34; 1Co 15:4 –

Peter reported this to other apostles

4.Two men on road to Emmaus – Luk 24:13-35; Mar 16:12-13 –

One named Cleopas

Did not recognize Jesus

5.10 Apostles – Luk 24:36-43; Joh 20:19-24 –

Thomas was absent

6.8 days later – Joh 20:26-29 –

Thomas is present this time

Asks for proof – Sees nail prints and wound in side

7.Galilee – Joh 21:1-23 –

Jesus cooked breakfast

He has a long discussion with Peter

8.Region of Galilee – Mat 28:16-20; 1Co 15:6 –

This is where he was seen of more than 500 brethren at one time

9.James – 1Co 15:7 –

No other information about this appearance

10.Ascension – Luk 24:44-53; Act 1:3-12; Mar 16:14-19 –

The Great Commission is given here

The ascension takes place following this meeting

After Jesus Ascension – 3 appearances

1.Stephen – Act 7:54-56 –

Standing at right hand of God

2.Saul – Act 9:3-5; 1Co 15:8 –

Conversation with Paul

Later in Arabia – (possibly) – see Gal 1:11-17

3.John – Rev 1:10 ff –

On the Isle of Patmos

One more appearance (in the future) – Rev 1:7; Joh 14:3; 1Th 4:17

Mar 16:15-16

SERMON #1

TITLE: You Go

TEXT: Mar 16:15-16

PROPOSITION: The Great Commission is still in effect.

QUESTION: Why?

KEY WORD: Questions

SCRIPTURE READING: Same

INTRODUCTION:

1.The last words a person speaks are often most remembered.

2.Final requests and wishes are granted.

3.Deathbed confessions are accepted in courts.

4.Here is the final command, last wish of Jesus on earth.

What is Jesus asking of us?

1.Must everyone sell their home, quit their job, and move to some foreign land?

2.Is Jesus requiring all of us to become preachers?

3.What training is required for this work?

Who should do this? (You)

1.In a command (imperative) the subject is an understood you

2.The subject is the person addressed.

3.If I am speaking to my son, Mow the lawn – not addressed to others

4.Jesus is speaking to the eleven remaining apostles (Mar 16:14)

5.Preachers, elders, deacons, SS teachers

6.Pew-packers, all members, all who have learned should share that with others

7.Not required:

a.Experience

b.Training – Theology, mission work, Bible college

c.Special skills – Scripture memorized, counselor, Greek and Hebrew

What should I do? Go

1.Present active = as you are going – wherever, whenever, as you go about our activities, whoever you come in contact with

2.This could mean – Russia, China, Central America, Fargo, North Dakota

3.Isa 6:8 – Who can I send? Who will go for us? Here am I, send me

Who should I teach? Whole creation (KJV – every creature)

1.We must be a respecter of persons

2.All who dont know – need to know

Am I included in this command?

1.Mat 28:18-19 – Go – teach – baptize – teach them to keep commands (including this one)

2.2Ti 2:2 – leaned from me – teach to faithful men – teach others also

3.How did you hear the gospel message?

4.How did they learn the gospel message?

5.Everyone in this room is included:

a.You are one who needs to hear and obey the gospel

b.You are one who must share the message with others

SERMON #2

TITLE: Baptism Saves

TEXT: Mar 16:15-16

PROPOSITION: Baptism is important to our salvation.

QUESTION: What?

KEY WORD: Objections

SCRIPTURE READING: Same

INTRODUCTION:

1.Religious debate scheduled on Baptism – debater got sick – another filled in

2.After the 1st speaker spoke for 45 minutes about baptism not being important or necessary for salvation – substitute read Mar 16:16

3.1st speaker spoke another 45 minutes – 2nd speaker looked in his Bible – “It is still there.”

4.Why do so people object to the command of baptism?

Believe that baptism denies the grace of God

1.Eph 2:8-9 – We are saved by grace

2.Tit 2:11 – Grace of God brings salvation

3.Grace = a gift, not deserved or earned

4.Baptism does not change or cancel the fact of Gods grace

Reject salvation by merit (works)

1.We are not saved by works (of merit) – Salvation cannot be earned

2.There is another kind of works – actions taken to receive the gift

3.Fill out form, drop in box – drawing – given a new car – Did you earn the car? No. Was it a gift? Yes. Did you have to do something to get the car? Yes, fill out form, drop in box

4.We are commanded to obey – Heb 5:8-9, Act 5:32; Gal 3:1

5.Baptism is NOT a work of merit by which one earns salvation.

6.Baptism is an act of obedience to receive the free gift.

7.BTW – Faith is also a work (Joh 6:29)

Salvation is by faith alone

1.Many passages teach faith is necessary for salvation

2.NOT by faith only – Jas 2:24

3.There are many things said to save us – Blood, Life of Jesus, Death, Faith, Love of God, Obedience, Grace, Hearing the gospel, Repent, Confession of our faith

4.None of these things will save us alone – the combination is required

Saved by the Blood of Jesus – Not the water of baptism

1.From the side of Jesus came blood AND water (Joh 19:34)

2.1Jn 5:6-8 – NOT by water only – Baptism alone will not save

Conclusion:

1.Jesus died, shed his blood, for the salvation of all men

2.His blood will not save you, until you come to that blood for cleansing

3.The Blood of Jesus is the WHAT of salvation; Baptism is the WHEN of salvation

TRUE – FALSE TEST

Questions by E.M. Zerr For Mark

1. John baptized for the remission of sins.

2. Jesus came to call the righteous.

3. Jesus sometimes became indignant.

4. It was necessary for the 12 to be with Christ.

5. Jesus did not speak without a parable.

6. One man might have a thousand devils.

7. The devils were drowned in the sea.

8. Jesus was a carpenter.

9. John accused Herod of breaking the law.

10. Hand washing was a tradition of man when a formality.

11. Religious gifts excused one from other duties.

12. There were 12 baskets of scraps from the 4000.

13. Some confused Christ with John the Baptist.

14. The kingdom came in the days of the apostles.

15. Peter once did not know what he was talking about.

16. Prayer and fasting affected some devils.

17. Some not following Jesus could cast out devils.

18. A rich man will hardly be saved.

19. Jesus rode a colt into Jerusalem.

20. A tree was cursed for bearing leaves.

21. Jesus commanded to pay taxes.

22. God is not the God of the dead.

23. A woman was blessed for doing what she could.

24. Jesus prayed to escape the cross.

25. The eleven became unbelievers.

Fuente: Combined Bible Commentary

WE see in the beginning of this passage, one of the many proofs that our Lord Jesus Christ was really man. We read that “He was hungry.” He had a nature and bodily constitution, like our own in all things, sin only excepted. He could weep, and rejoice, and suffer pain. He could be weary and need rest. He could be thirsty, and need drink. He could be hungry, and need food.

Expressions like this should teach us the condescension of Christ. How wonderful they are when we reflect upon them! He who is the eternal God-He who made the world and all that it contains-He from whose hand the fruits of the earth, the fish of the sea, the fowls of the air, the beasts of the field, all had their beginning-He, even He was pleased to suffer hunger, when He came into the world to save sinners. This is a great mystery. Kindness and love like this pass man’s understanding. No wonder that Paul speaks of the “unsearchable riches of Christ.” (Eph 3:8.)

Expressions like this should teach us Christ’s power to sympathize with His believing people on earth. He knows their sorrows by experience. He can be touched with the feeling of their infirmities. He has had experience of a body and its daily wants. He has suffered Himself the severe sufferings that the body of man is liable to. He has tasted pain, and weakness, and weariness, and hunger, and thirst. When we tell Him of these things in our prayers, He knows what we mean, and is no stranger to our troubles. Surely this is just the Savior and Friend that poor aching, groaning, human nature requires!

We learn, in the second place, from these verses, the great danger of unfruitfulness and formality in religion. This is a lesson which our Lord teaches in a remarkable typical action. We are told that coming to a fig tree in search of fruit, and finding “on it nothing but leaves,” He pronounced on it the solemn sentence, “No man eat fruit of thee hereafter for ever.” And we are told that the next day the fig tree was found “dried up from the roots.” We cannot doubt for a moment that this whole transaction was an emblem of spiritual things. It was a parable in deeds, as full of meaning as any of our Lord’s parables in words. [Footnote: There are two difficulties connected with the story of the withered fig tree, which weigh considerably on some minds, and therefore deserve notice.

1. It is a difficulty with some persons that our Lord should have pronounced any curse at all on the fig tree. They say, that it looks like needless destruction of an innocent and unoffending creature, and out of keeping with the spirit of Deu 20:19.

Such objectors appear to forget that the withering of the fig tree was not a mere empty exhibition of power, like the pretended miracles of Mahomet and other false prophets. It was a mighty typical act, teaching deep spiritual lessons, lessons of such importance as might well justify the destruction of one of God’s unintelligent creatures, in order to convey them. Remembering this, we have no more right to object to it, than to object to the daily offering of a lamb under the Mosaic law. In that offering the life of an innocent and unoffending creature was daily taken away. But the great end of daily setting before the eyes of man the one sacrifice for sin, justified the taking away the life of the lamb. Just in the same way we may justify our Lord’s taking away the life of the tree.

2. It is a difficulty with some persons that the account of Mark contains the words, “the time of figs was not yet.” They ask to be told why our Lord should have gone to the tree seeking fruit, when the season for figs had not yet arrived?

The answers to this difficulty are various. The simplest of them appears to be as follows. “The time of figs, as a general rule, had not yet come. But our Lord seeing a fig tree covered with leaves, unlike the other fig trees, had a right to suppose that figs were to be found on it, and therefore came to it.”-It is no small recommendation of this view that it supplies an exact illustration of the state of the Jewish Church, when our Lord was upon earth. The time of figs was not yet, that is, the nations of the earth were all in darkness, and bore no fruit to the glory of God.-But among the nations, there was one covered with leaves, that is the Jewish Church, full of light, knowledge, privileges and high profession.-Seeing this fig tree full of leaves, our Lord came to it seeking fruit, that is, He came to the Jews justly expecting them to have fruit according to their outward profession.-But when our Lord came to this leafy Jewish fig tree, He found it utterly destitute of fruit, faithless and unbelieving.-And the end was that He pronounced sentence on it, gave it over to be destroyed by the Romans, and scattered the Jews over the earth.]

But who were they to whom this withered fig tree was intended to speak? It was a sermon of three-fold application, a sermon that ought to speak loudly to the consciences of all professing Christians. Though withered and dried up, that fig tree yet speaks.-There was a voice in it for the Jewish Church. Rich in the leaves of a formal religion, but barren of all fruits of the Spirit, that Church was in fearful danger, at the very time when this withering took place. Well would it have been for the Jewish Church if it had had eyes to see its peril!-There was a voice in the fig tree for all the branches of Christ’s visible Church in every age, and every part of the world. There was a warning against an empty profession of Christianity unaccompanied by sound doctrine and holy living, which some of those branches would have done well to lay to heart.-But above all there was a voice in that withered fig tree for all carnal, hypocritical, and false-hearted Christians. Well would it be for all who are content with a name to live while in reality they are dead, if they would only see their own faces in the glass of this passage.

Let us take care that we each individually learn the lesson that this fig tree conveys. Let us always remember, that baptism, and church-membership, and reception of the Lord’s Supper, and a diligent use of the outward forms of Christianity, are not sufficient to save our souls. They are leaves, nothing but leaves, and without fruit will add to our condemnation. Like the fig leaves of which Adam and Eve made themselves garments, they will not hide the nakedness of our souls from the eye of an all-seeing God, or give us boldness when we stand before Him at the last day. No! we must bear fruit, or be lost for ever. There must be fruit in our hearts and fruit in our lives, the fruit of repentance toward God, and faith toward our Lord Jesus Christ, and true holiness in our conversation. Without such fruits as these a profession of Christianity will only sink us lower into hell.

We learn, in the last place, from this passage, how reverently we ought to use places which are set apart for public worship. This is a truth which is taught us in a striking manner by our Lord Jesus Christ’s conduct, when He went into the temple. We are told that “He cast out them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold doves.” And we are told that He enforced this action by warrant of Scripture, saying, “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.”

We need not doubt that there was a deep meaning in this action of our Lord on this occasion. Like the cursing of the fig tree, the whole transaction was eminently typical. But in saying this, we must not allow ourselves to lose sight of one simple and obvious lesson which lies on the surface of the passage. That lesson is the sinfulness of careless and irreverent behavior in the use of buildings set apart for the public service of God. It was not so much as the house of sacrifice, but as the “house of prayer,” that our Lord purified the temple. His action clearly indicates the feeling with which every “house of prayer” should be regarded. A Christian place of worship no doubt is in no sense so sacred as the Jewish tabernacle, or temple. Its arrangements have no typical meaning. It is not built after a divine model, and intended to serve as an example of heavenly things. But it does not follow because these things are so, that a Christian place of worship is to be used with no more reverence than a private dwelling, or a shop, or an inn. There is surely a decent reverence, which is due to a place where Christ and His people regularly meet together and public prayer is offered up-a reverence which it is foolish and unwise to brand as superstitious, and confound with Popery. There is a certain feeling of sanctity and solemnity which ought to belong to all places where Christ is preached, and souls are born again, a feeling which does not depend on any consecration of man, and ought to be encouraged rather than checked. At all events the mind of the Lord Jesus in this passage seems very plain. He takes notice of men’s behavior in places of worship, and all irreverence or profanity is an offence in His sight.

Let us remember these verses whenever we go to the house of God, and take heed that we go in a serious frame, and do not offer the sacrifice of fools. Let us call to mind where we are-what we are doing-what business we are about-and in whose presence we are engaged. Let us beware of giving God a mere formal service, while our hearts are full of the world. Let us leave our business and money at home, and not carry them with us to church. Let us beware of allowing any buying and selling in our hearts, in the midst of our religious assemblies. The Lord still lives, who cast out buyers and sellers from the temple, and when He sees such conduct He is much displeased.

Fuente: Ryle’s Expository Thoughts on the Gospels

Mar 11:12. And on the morrow (Monday). This definite statement must explain the indefinite accounts.

From Bethany. This too is a mark of accuracy.

Fuente: A Popular Commentary on the New Testament

Mar 11:12-14. On the morrow, when he was come from Bethany Where he had lodged, and was returning into the city; he was hungry, &c. See note on Mat 21:18-22. And seeing a fig-tree, having leaves The fig-tree, it must be observed, puts forth its fruit first, and its leaves afterward, so that it was natural to suppose, as it had leaves, it would also have fruit upon it. And when he came, he found nothing but leaves There was not so much as any fruit in the bud: which unfruitfulness at this season showed it to be absolutely barren. For the time of figs, that is, the season of gathering figs, was not yet. Thus, in Mat 21:34, , signifies the season of gathering the fruits. In construing this passage, the latter clause must be joined with the words, He came, if haply, &c., the middle clause being a parenthesis; thus, He came, if haply he might find any thing thereon, for the season of gathering figs was not yet. That this is the true construction of the passage is plain, because the evangelist is not giving the reason why there were no figs on the tree, but the reason why Jesus expected to find some on it. He tells us the season of gathering figs was not come, to show that none had been taken off the tree; and consequently, that, having its whole produce upon it, there was nothing improper in Christs expecting fruit on it then. Whereas, if we should think the reason why he did not find any figs was, that the time of them was not come, we must acknowledge the tree was cursed very improperly for having none. It is true, this interpretation makes a trajection necessary; yet it is not more extraordinary than that which is found in Mar 16:3-4; where the clause, for it was very great, namely, the stone at the door of the sepulchre, does not relate to what immediately precedes it, namely, and when they looked they saw the stone rolled away, but to the remote member, they said, Who shall roll us away the stone? This interpretation is approved by Dr. Campbell, who renders the original expression, the fig-harvest, justly asking, What can the time of any fruit be, but the time of its full maturity? And what is the season of gathering, but the time of maturity? But figs may be eaten for allaying hunger before they be fully ripe: and the declaration that the season of figs was not yet come, cannot be the reason why there was nothing but leaves on the tree; for the fig is of that tribe of vegetables wherein the fruit appears before the leaf. The leaves therefore showed that the figs should not only be formed, but well advanced; and, the season of reaping being not yet come, removed all suspicion that they had been gathered. When both circumstances are considered, nothing could account for its want of fruit but the barrenness of the tree. Jesus said, No man eat fruit of thee hereafter for ever This, like some other of our Lords actions, was emblematical and prophetic. This fig-tree, says Origen, was, , a tree representing the people, , a living fig-tree, on which was pronounced a curse suitable to its condition; for, , , therefore the synagogue of the Jews is unfruitful, and will continue so till the fulness of the Gentiles shall come in. And the disciples heard it And took notice of the words.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

CVI.

BARREN FIG-TREE. TEMPLE CLEANSED.

(Road from Bethany and Jerusalem. Monday, April 4, A. D. 30.)

aMATT. XXI. 18, 19, 12, 13; bMARK XI. 12-18; cLUKE XIX. 45-48.

b12 And a18 Now bon the morrow [on the Monday following the triumphal entry], ain the morning bwhen they were come out from Bethany, aas he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord’s ministry were full of activity that did not have time to tarry at Bethany for it. Our Lord’s hunger implies that of the disciples also.] 19 And seeing a fig tree by the way side, bafar off having leaves, ahe came to it, bif haply he might find anything thereon: and when he came to it, [580] he afound nothing but leaves only; bfor it was not the season of figs. [Two varieties of figs are common in Palestine. The bicura or boccore, an early fig with large green leaves and with fruit which ripens in May or June, and sometimes earlier near Jerusalem. Thomson found ripe fruit of this variety as early as May in the mountains of Lebanon, a hundred fifty miles north of Jerusalem, and Professor Post, of Beyrut, states that fig-trees there have fruit formed as early as February, which is fully ripe in April. The second variety is the summer fig or kermus. This ripens its main crop in August, but its later fruitage often hangs on all winter when the weather is mild, dropping off when the new spring leaves come. As the fruit usually appears before the leaves, the leaves were a promise that fruit might be found, and the fruit, though not perfectly ripe, is considered edible when the leaves are developed. Though it was too early for fruit, it was also too early for leaves. The tree evidently had an unusually favorable position. It seemed to vaunt itself by being in advance of the other trees, and to challenge the wayfarer to come and refresh himself.] 14 And he answered and said {asaith} unto it, Let there be no fruit from thee henceforward for ever. bNo man eat fruit of thee henceforward for ever. And his disciples heard it. aAnd immediately the fig tree withered away. [The disciples did not pause to watch the effect of Christ’s words upon the tree. But from the degree to which it had shriveled when they saw it next day it became evident to them that it had begun to wither as soon as Christ had finished uttering its sentence. Our Lord here performed a miracle of judgment unlike any other of his wonderful works. The reader can hardly fail to note how perfectly this fig-tree, in its separation from the other trees, its showy pretensions, its barrenness of results and its judgment typifies the Jewish people. In fact, Christ’s treatment of it appears in some respects to be a visible and practical application of the principles which he had formerly set forth in a parable ( Luk 13:6-9). But we must not too confidently make such an application of the parable since Jesus himself gave [581] no hint that he intended us so to apply it.] b15 And they come to Jerusalem: and he entered into the temple, and began to cast out aall them that sold band them that bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold the doves [three years before, Jesus had thus cleansed the temple at the first passover of his ministry, for an account of which see Mat 12:29, Luk 17:31. The LXX. uses it as equivalent to “instruments of war” at Deu 1:41, and to “vestments” at Deu 22:5.] 17 And he taught, and said {asaith} c46 Saying unto them, It is written [the prophecy cited is a combination of Isa 56:7, Jer 7:11], {bIs it not written,} cAnd my house shall be {bshall be called} a house of prayer for all the nations? but ye have made {aye make} it a den of robbers. [The caves in certain sections of Palestine have been immemorially infested with robbers, and Jesus, because of the injustice of extortion practiced by the merchants, likens the polluted temple to such a den. The dickering and chafing and market talk were probably not unlike the grumbling and quarreling of thieves as they divide the booty.] b18 And the chief priests and the scribes heard it, and sought how they might destroy him: for they feared him, c47 And he was teaching daily in the temple. But the chief priests and the scribes and the principal men of the people sought to destroy him: 48 and they could not find what they might do; for the people all hung upon him, listening bfor all the people was astonished at his teaching. [Overawed by the magnitude [582] of the popular demonstration made on Sunday, the Jewish rulers feared to attempt any violent measures in dealing with Jesus. But they neglected no opportunity by appeals to Jesus himself, by treacherous questions, etc., to divert the popular favor from the Lord that they might put him to death.]

[FFG 580-583]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

THE BARREN FIG-TREE

Mat 21:18-19; Mar 11:12-14. And on the following day, they having come out from Bethany, He was hungry. Doubtless He had enjoyed the kind hospitality of Mary, Martha, and Lazarus, the hunger here mentioned being simply an appetite for some good figs, as they were very scarce in that time of the year, April 11th, as they ripen in the summer and fall. And seeing a fig-tree afar off having leaves, He came, if perchance He shall find something on it; and having come to it, He found nothing but leaves; for it was not the time of figs. Responding, He said to it, Let no one ever eat fruit from thee. And His disciples were hearing. Matthew says the fig-tree immediately withered away. Why did He go to it if it was not the fruit season?

a. As this was early in April, and the figs do not ripen till summer and fall, it was not the time of fruit.

b. The fact of its grand foliage was calculated to impress the traveler that it belonged to the species known as winter figs, which hold their fruit tough the winter, which is there very mild, and ripen it in the spring. Hence the nice, full foliage, indicating a healthful condition, led Him to expect ripe figs on it, having survived the winter, and now ready and delicious for eating. We must not conclude that the man Jesus always utilized the God Jesus, especially in the small affairs of life; as in that case He would have known that there was no fruit before He went.

c. There are some trees belonging to all the fruitful genera which do not produce fruit. This was one of the non-fruit-bearing species, and consequently not only worthless, but deceptive.

d. The foliage of a tree is the advertisement of its vitality and consequent fruitfulness, corresponding to the profession of a Christian.

e. Here is a tree with full foliage and no fruit, never had borne any, and never would; but by its copious leaves attracting people to it only to be disappointed. Hence it is not pertinent that it cumber the ground, and absorb the fertility away from fruit-bearing trees. So Jesus pronounces on it a woe, and it withers away instantaneously.

f. This is an awful warning to hypocrites, who make a loud profession, but have no spiritual fruit, which is experimental and practical holiness. The meaning of this transaction is, that though you may occupy a prominent place in the Church, and make ever so loud profession, without holiness, you are destined to wither away and abide the fate of all dead trees, which is to be burned with fire. The Lord help us all to profit by the fate of the barren fig-tree, which so suddenly withered away! The time is at hand when all who do not bear the fruit of holiness shall wither away so suddenly that all will be astonished, as the disciples were in case of the fig- tree.

g. The Jewish Church and people are often compared to a fig-tree. Hence the withering of this fig-tree, because it bore no fruit, symbolized the terrible fate destined so quickly and decisively to overtake and even annihilate the Jewish polity.

Fuente: William Godbey’s Commentary on the New Testament

2. Jesus’ condemnation of unbelieving Israel 11:12-26

This incident is the first part of another of Mark’s interrupted stories (cf. Mar 3:20-35; Mar 5:21-43; Mar 6:7-31). Its structure provides the key to its interpretation. First, Jesus cursed the fig tree. Then He cleansed the temple. Finally He came back to the fig tree with a lesson for the disciples. There is unity of subject matter in the whole section. The chiastic arrangement highlights the central element as being most revealing.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The cursing of the fig tree 11:12-14 (cf. Matthew 21:18-19)

Mark gave more precise time intervals than Matthew did. Matthew related the cursing of the fig tree (Mat 21:18-19) and Jesus’ lesson to the disciples the following day (Mat 21:20-22) back to back.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The next day was Tuesday, which Hoehner dated as March 31, A.D. 33. [Note: Hoehner, Chronological Aspects . . ., pp. 91, 143.] Apparently the events of "Palm Sunday" really took place on a Monday. The incident that Mark recorded next, beginning in Mar 11:12, occurred as Jesus and His disciples walked from Bethany to Jerusalem on Tuesday morning (Mat 21:18). Normally, the fruit appeared on the fig tree before the leaves. [Note: Edersheim, The Life . . ., 2:374.] The leaves on this tree suggested that it had already borne fruit, but it had not. Mark explained that it was not the season for figs, for his non-Palestinian readers. Matthew did not add this explanation. Evidently this tree was in leaf earlier in the season than normal.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

CHAPTER 11:12-14, 20-25 (Mar 11:12-14; Mar 11:20-25)

THE BARREN FIG-TREE

“And on the morrow, when they were come out from Bethany, He hungered. And seeing a fig-tree afar off having leaves, He came, if haply He might find anything thereon: and when He came to it, He found nothing but leaves; for it was not the season of figs. And He answered and said unto it, No man eat fruit from thee henceforward forever. And His disciples heard it.”

“And as they passed by in the morning, they saw the fig-tree withered away from the roots. And Peter calling to remembrance saith unto Him, Rabbi, behold, the fig-tree which Thou cursedst is withered away. And Jesus answering saith unto them, Have faith in God. Verily I say unto you, Whosoever shall say unto this mountain, Be thou taken up and cast into the sea; and shall not doubt in his heart, but shall believe that what he saith cometh to pass; he shall have it. Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye have received them, and ye shall have them. And whensoever ye stand praying, forgive, if ye have aught against any one; that your Father also which is in heaven may forgive you your trespasses.” Mar 11:12-14; Mar 11:20-25 (R.V.)

NO sooner has Jesus claimed His kingdom, than He performs His first and only miracle of judgment. And it is certain that no mortal, informed that such a miracle was impending, could have guessed where the blow would fall. In this miracle an element is predominant which exists in all, since it is wrought as an acted dramatized parable, not for any physical advantage, but wholly for the instruction which it conveys. Jesus hungered at the very outset of a day of toil, as He came out from Bethany. And this was not due to poverty, since the disciples there had recently made Him a great feast, but to His own absorbing ardor. The zeal of God’s house, which He had seen polluted and was about to cleanse, had either left Him indifferent to food until the keen air of morning aroused the sense of need, or else it had detained Him, all night long, in prayer and meditation out of doors. As He walks, He sees afar off a lonely fig-tree covered with leaves, and comes if haply He might find anything thereon. It is true that figs would not be in season for two months, but yet they ought to present themselves before the leaves did; and since the tree was precocious in the show and profusion of luxuriance, it ought to bear early figs. If it failed, it would at least point a powerful moral; and, therefore, when only leaves appeared upon it, Jesus cursed it with perpetual barrenness, and passed on. Not in the dusk of that evening as they returned, but when they passed by again in the morning the blight was manifest, the tree was withered from its very roots.

It is complained that by this act Jesus deprived some one of his property. But the same retributive justice of which this was an expression was preparing to blight, presently, all the possessions of all the nation. Was this unjust? And of the numberless trees that are blasted year by year, why should the loss of this one only be resented? Every physical injury must be intended to further some spiritual end; but it is not often that the purpose is so clear, and the lesson so distinctly learned.

Others blame our Lord’s word of sentence, because a tree, not being a moral agent, ought not to be punished. It is an obvious rejoinder that neither could it suffer pain; that the whole action is symbolic; and that we ourselves justify the Savior’s method of expression as often as we call one tree “good” and another “bad,” and say that a third “ought” to bear fruit, while not much could be “expected of” a fourth. It should rather be observed that in this word of sentence Jesus revealed His tenderness. It would have been a false and cruel kindness never to work any miracle except of compassion, and thus to suggest the inference that He could never strike, whereas indeed, before that generation passed away, He would break His enemies in pieces like a potter’s vessel.

Yet He came not to destroy men’s lives but to save them. And, therefore, while showing Himself neither indifferent nor powerless against barren and false pretensions, He did this only once, and then only by a sign wrought upon an insentient tree.

Retribution fell upon it not for its lack of fruit, since at that season it shared this with all its tribe, but for ostentatious, much-professing fruitlessness. And thus it pointed with dread significance to the condition of God’s own people, differing from Greece and Rome and Syria, not in the want of fruit, but in the show of luxuriant frondage, in the expectation it excited and mocked. When the season of the world’s fruitfulness was yet remote, only Israel put forth leaves, and made professions which were not fulfilled. And the permanent warning of the miracle is not for heathen men and races, but for Christians who have a name to live, and who are called to bear fruit unto God.

While the disciples marveled at the sudden fulfillment of its sentence, they could not have forgotten the parable of a fig-tree in the vineyard, on which care and labor were lavished, but which must be destroyed after one year of respite if it continued to be a cumberer of the ground.

And Jesus drove the lesson home. He pointed to “this mountain” full in front, with the gold and marble of the temple sparkling like a diadem upon its brow, and declared that faith is not only able to smite barrenness with death, but to remove into the midst of the sea, to plant among the wild and stormswept races of the immeasurable pagan world, the glory and privilege of the realized presence of the Lord. To do this was the purpose of God, hinted by many a prophet, and clearly announced by Christ Himself. But its accomplishment was left to His followers, who should succeed in exact proportion to the union of their will and that of God, so that the condition of that moral miracle, transcending all others in marvel and in efficacy, was simple faith.

And the same rule covers all the exigencies of life. One who truly relies on God, whose mind and will are attuned to those of the Eternal, cannot be selfish, or vindictive, or presumptuous. As far as we rise to the grandeur of this condition we enter into the Omnipotence of God, and no limit need be imposed upon the prevalence of really and utterly believing prayer. The wishes that ought to be refused will vanish as we attain that eminence, like the hoar frost of morning as the sun grows strong.

To this promise Jesus added a precept, the admirable suitability of which is not at first apparent. Most sins are made evident to the conscience in the act of prayer. Drawing nigh to God, we feel our unfitness to be there, we are made conscious of what He frowns upon, and if we have such faith as Jesus spoke of, we at once resign what would grieve the Spirit of adoption. No saint is ignorant of the convicting power of prayer. But it is not of necessity so with resentment for real grievances. We may think we do well to be angry. We may confound our selfish fire with the pure flame of holy zeal, and begin, with confidence enough, yet not with the mind of Christ, to remove mountains, not because they impede a holy cause, but because they throw a shadow upon our own field. And, therefore, Jesus reminds us that not only wonder-working faith, but even the forgiveness of our sins requires from us the forgiveness of our brother. This saying is the clearest proof of how much is implied in a truly undoubting heart. And this promise is the sternest rebuke of the Church, endowed with such ample powers, and yet after nineteen centuries confronted by an unconverted world.

Fuente: Expositors Bible Commentary