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JESUS’ ENTRY INTO JERUSALEM
11:1-11. Jesus comes to Bethany, where he procures a colt, on which he rides into Jerusalem. The multitude strew their garments and layers of leaves in the road, and shout Hosanna, invoking blessings on the coming kingdom. Jesus goes immediately to the temple, and satisfying himself for the present with a look at things, goes out to Bethany for the night.
Jesus has told his disciples that he is going to Jerusalem only to meet his fate, and be put to death by the authorities, and yet he enters it amidst the acclaims of the multitude, who hail him as the coming King. This acknowledgment, repelled before, he now accepts. But, the claim once made, he proceeds as before, with his merely spiritual work. The key to these apparent inconsistencies is to be found in the splendid self-consistency of Jesus’ procedure, and in its absolute inconsistency with worldly ideas and policies. Jesus knew that the Messianic claim in Jerusalem meant death, and that death meant the ultimate establishment of the claim, not defeat. Every part of his life, but especially its end, means that he aimed to establish the ideal as the law of human life, and that he would use only absolutely spiritual means in the accomplishment of his end.
Meantime, everything points to the fact that Jesus deliberately used the enthusiasm of the multitude for the purposes of his entry into Jerusalem, intending to make it the means of a public proclamation of his Messianic claim. That proclamation was necessary, because men must understand definitely the issue that he made. The acceptance of him as King, and not merely as Prophet, was what he demanded. And in the events which followed, it immediately became apparent that the question thus raised was not only a question of his personal claim, but of the nature of his kingdom. The multitude who followed him thought that, with the announcement of the claim, the programme would change. But the unchanged programme meant that Jesus, just as he was, claimed kingship, and would be king only by spiritual enforcements.
1. Κὶὅεἐγζυι εςἹρυόυα κὶεςΒθνα—And when they draw near to Jerusalem, and to Bethany.
κὶεςΒθνα, instead of εςΒθαὴκὶΒθνα, Tisch. Treg. marg. WH. marg. D Latt. The shorter reading seems probable, the longer reading having crept into the text from Lk.
κὶεςΒθνα—We have here a case of abbreviated expression, which obstructs clearness. The exact statement is, that they approached Jerusalem, and had come on the way as far as Bethany on the other side of the Mount of Olives. Bethany is mentioned here for the first time in Mk. In fact, according to this account, Jesus is now approaching Jerusalem for the first time. And hence places enter into the account which have not appeared before. Bethany was a small village on the other side of the Mount of Olives, about fifteen furlongs from Jerusalem. In approaching it, therefore, they would be on the way towards the Mount, πὸ τ ὄο.
2. τνκμντνκτννι ὑῶ—the village that is over against you. Bethany is the village meant here, as Bethphage is the one designated in Mat_21:1. In both cases, the village named is the only one mentioned. The implication evidently is that the road did not pass through the village, but was off one side. πλνa colt. Mt. specifies a she-ass and its colt, and as the ass was the more common beast used for domestic purposes, there is no doubt that the colt here was an ass’s colt.2 ἐʼὅ οδὶ οπ ἀθώω ἐάιε—on which no one of men yet sat. Lk. also has these words. But they are extremely improbable in the mouth of Jesus. They evidently belong to the narrator, who very likely took a fact that he had discovered about the colt, and which had an undesigned significance, and made it a part of Jesus’ design, an intentional effect in the pageant. There is no indication that Jesus cared for the ceremonious trappings of an event. Such care belongs to homage, not to the person receiving it. On this demand of newness for sacred purposes, see Num_19:2, Deu_21:3, 2Sa_6:3. It is evidently the intention of the writers of the Gospels here to imply a supernatural knowledge on the part of Jesus.
Insert οπ before ἀθώω Treg. WH. RV. ABL Δmss. Lat. Vet. Vulg. After ἀθώω, Tisch. אC 13, 69, Egyptt. (Pesh.). ἐάιε, instead of κκθκ, Treg. marg. WH. RV. אBCL Δλστ ατνκὶ instead of λσνε ατν Tisch. Treg. WH. RV. אBCDL Latt. Egyptt. (Syrr.). φρτ, instead of ἀάεε Tisch. Treg. WH. RV. אBCDL Latt. Egyptt. (Syrr.).
3. ὉΚρο ατῦχεα ἔε, κὶεθςατνἀοτλε πλνὦεthe Master has need of it, and will send (sends) it here again immediately.
Omit Ὅιbefore ὁΚρο Tisch. Treg. (Treg. marg.) WH. RV. B Δ239, 433, mss. Lat. Vet. ἀοτλε, instead of ἀοτλῖ Tisch. Treg. WH. RV. and most authorities. Insert πλν again, after ἀοτλε Tisch. Treg. (Treg. marg.) WH. RV. אBC* DL Δ
ὁκρο—the Master. This title was so frequently applied to Jesus by himself and others, that there is little reason to suppose that there is any special significance in its use here. It indicates in general his relation to his disciples, and not any special phase of that relation. It would not be used here, e.g., to indicate that he has assumed his Messianic position, since it is a title common to this with the time before. κὶεθςατνἀοτλε πλνὥεand will send (sends) him here again immediately. With this insertion of again, these words make a part of Jesus’ message to the owner of the animal, instead of his announcement to the disciples of what the owner will do in response to the message. He promises to return the animal immediately.
4. Κὶἀῆθν κὶερνπλνδδμννπὸ (τν θρνἔωἐὶτῦἀφδυAnd they departed, and found a colt tied at a (the) door upon the street outside.
Κὶἀῆθν instead of ἀῆθνδ, Tisch. Treg. WH. RV. אBL Δ one ms. Lat. Vet. Omit τν the, before πλν colt, Treg. WH. RV. ABDLX Γ Memph. Omit τν the, before θρν door, Treg. WH. BL ΔEgyptt.
πὸ (τν θρνἔωἐὶτῦἀφδνThese details are evidently the report of an eyewitness. The first part, at the door outside, is easy of explanation. The better class of houses were built about an open court, from which a passageway under the house led to the street outside. It was at this outside opening to the street, that the colt was tied. But the ἀφδυis more difficult. Probably, it differs from ὁο simply in denoting a roundabout road. The AV. where two ways met, confounds the prep. ἀφ and ἄφ meaning both.1 The village may have been built on such a rounding road, that lay off from the straight highway, and the narrator places this in the story of the event in his ἀφδυ Such a descriptive touch is quite in Mk.’s manner.
5. Τ πιῖελοτςτ πλν—What are you doing, loosing the colt? This τ πιῖεwe use very frequently in asking the meaning of an action; only we leave it by itself. What are you doing? we say. It asks the question, what the act really is, the outward form of which appears in the participial clause. Ο δ επνατῖ, κθςεπνὁἸσῦ—And they told them, as Jesus said.
επν said, instead of ἐεελτ, commanded, Tisch. Treg. WH. RV. א Δ1, 28, 124, 209, one ms. Lat. Vet. Egyptt.
6. κὶἀῆα ατύ—and they permitted them, put no hinderance in their way. The expression is elliptical, the full statement including the thing permitted.
7. Κὶφρυι τνπλν… κὶἐιάλυι ατ τ ἱάι ατν κὶἐάιε ἐʼατνAnd they bring the colt … and put their garments on him, and he seated himself on him.
φρυι, instead of ἤαο, Tisch. Treg. WH. RV. א BL Δ ἐιάλυι, instead of ἐέαο, Tisch. Treg. WH. RV. א Δ1, 28, 91, 201, 299, mss. Lat. Vet. Vulg. Memph. ατν instead of ατ after ἐʼ Tisch. Treg. WH. RV. א Δ
τ ἱάι—the outer garments. On this form of royal homage, see 2 K. 9:13.
8. ἄλιδ σιάα κψνε ἐ τνἀρνand others layers of leaves, having cut them out of the fields. σιάα is the object of the preceding ἔτωα.
σιάα, instead of σοβδς Tisch. Treg. WH. RV. א MU Δ. κψνε, instead of ἔοτν Tisch. Treg. WH. RV. אB(C) L Δ Theb. ἀρν instead of δνρν trees, Tisch. Treg. WH. RV. אB (C) L ΔTheb. Omit last clause of v., same authorities.
σιά is any layer of leaves, twigs, rushes, and the like, used for bedding, or to make a road easy of travel. This throwing their garments on the horse, and strewing the road with garments and layers of leaves, is all in the way of smoothing the road as a part of the homage rendered.
9. ἔρζν Ὡαν—cried Hosanna.
Omit λγνε, saying, Tisch. Treg. WH. RV. א Δ115, mss. Lat. Vet. Egyptt.
Ὡαν—Hosanna.3 This cry is not an acclamation, but a prayer, meaning, save now, and it means either that Jehovah shall be propitious to some one else, conspicuous in the scene, or in connection with him, to the people uttering the cry. In the Psa_118:25, Psa_118:26 from which this invocation is taken, it is probably a prayer that Jehovah will be propitious to his people. While in Mat_21:9, where it reads, Ὡαν τ υῷΔυί—be propitious now to the Son of David, the prayer is for the one whom the multitude recognize as the coming Messiah. Probably, here it is the prayer of the people that the expected salvation may be accomplished now. ελγμνςὁἐχμνςἐ ὀό. Κρ—Blessed is he that cometh in the name of the Lord. It is a question of feeling, whether ἐτ or ἔτ is to be supplied here; whether it invokes a blessing on the coming king and his kingdom, or pronounces him blessed. Either is grammatically allowable. On the whole, I incline to the latter view. See RV. Κρο is a translation of יו, Yahweh, in Psa_118:26, from which all this acclaim is taken. ἐ ὀό. Κρο, in the name of the Lord, means that the kingdom of the Messiah is to be a vicegerency, in which the Messiah represents and takes the place of Jehovah.
10. ελγμν ἡἐχμν βσλί τῦπτὸ ἡῶ Δυί—Blessed is the coming kingdom of our father David. The coming kingdom represents it as already on the way, and drawing near. It is no longer in a postponed and indefinite future, but in sight. It is represented as the kingdom of David, because the promise of it was made to him as a man after God’s own heart, and the king was to be in his line and to succeed to his spirit. The kingdom was to be a reproduction, after a long collapse, of the splendors of the Davidic kingdom.1
Omit ἐ ὀόαιΚρο, in the name of the Lord, Tisch. Treg. WH. RV. א Δ1, 13, 69, 115, 124, 209, 238, 346, Latt. Egyptt. Pesh.
Ὡαν ἐ τῖ ὑίτι—Hosanna in the highest (places). τ ὕιτ is a translation of a Heb. word for heaven.2 This addition indicates that Hosanna is not here a mere acclaim, a sort of Hurrah! It is a prayer for God to save them in the highest places, where he dwells.
This entry into Jerusalem, with its accompaniments of shouting multitudes and spontaneous homage, can have only one meaning in our Lord’s life. It is his public announcement of himself as the Messiah, or rather his public acceptance of the title that his disciples had been so long anxious to thrust upon him. And yet, after it, his life lapses again into its quiet ways, and he becomes once more the teacher and benefactor. And so, the distinct claim to be a king is followed immediately by the revolutionizing of the whole idea of kingship. But then, this is only in accordance with what he has already said to his disciples who wished to occupy the places in the kingdom next to the king. “He who desires to be first, let him be least and servant of all.” His teaching and life needed the distinct announcement of his Messianic claim in order that men might understand that this is what is meant by the claim to be king of men.
11. Κὶεσλε εςἹρσλμ, εςτ ἱρνAnd he entered into Jerusalem, into the temple.
Omit ὁἸσῦ, κὶbefore εςτ ἱρνTisch. Treg. WH. RV. א ΔLat. Vet. Memph.
Jesus makes his way immediately, not only into the Holy City, but into the Holy Place, where his claim to lordship over the place can be put to the test.
Κὶπρβεάεο πνα ὀὲἤητςὥα—And having looked round upon all things, the hour being already late.
ὀὲ instead of ὀίς Tisch. Treg. marg. WH. אCL Δ
This look took in those things which were to receive the next morning so sharp attention from him, but as the hour was already so late, he went out to Bethany. This differs distinctly from Mt., who places the cleansing of the temple immediately after the entrance into the city, and mentions the cursing of the fig tree as on the morning after the cleansing. This is the first time that Bethany appears in the Synoptical narrative, but the appearance is of such a kind as to imply a previous history, or rather a previous appearance of the place in the life of our Lord. John gives us the clue to Jesus’ freedom of the place in the story of the raising of Lazarus, but at the same time, he places the intimacy further back by calling Lazarus the one whom Jesus loved.
THE BARREN FIG TREE
12-14. Jesus leaves Bethany the next morning, and on his way to Jerusalem, he sees a fig tree, whose leaves give promise of fruit. But when he comes to it, he finds only leaves. He dooms the tree to perpetual fruitlessness.
12. Κὶτ ἐαρο1 …ἐενσ2—And on the morrow …he became hungry.
Jesus’ leaving Bethany in the morning and coming to Jerusalem indicates his habit during this last week. His place of action during the day was Jerusalem, his place of rest at night was Bethany.
13. κὶἰὼ σκνἀὸμκόε3—and having seen a fig tree at a distance.
Insert ἀὸbefore μκόε Tisch. Treg. WH. RV., and most authorities.
ἔοσνφλαhaving leaves. This presence of leaves constituted the false appearance of the tree, as on the fig tree these are the sign of fruit. ε ἄατ ερσι(to see) whether then he will find anything on it.4 ἄαis illative, and means here, “since he saw leaves, whether the fruit that accompanies leaves was there.”5 ὁγρκιὸ οκἦ σκνfor the season was not that of figs. This gives the reason why there were no figs, in spite of the presence of leaves. It was about April, whereas the season of figs was not until June for the very early kind, or August for the ordinary crop.
ὁγρκιὸ οκἦ σκν instead of ο γρἦ κιὸ σκν Tisch. Treg. WH. RV. א L ΔMemph. Pesh.
14. Κὶἀορθὶ επνατ—And answering, he said to it.
Omit ὁἸσῦ before επνTisch. Treg. WH. RV. א Δ1, 33, 91, 124, 238, 346 mss. Lat. Vet. Vulg.
Μκτ εςτναῶαἐ σῦμδὶ κρὸ φγιThe position of the words and the double negative make this curse weighty. The reason of it is to be found in the false pretence of leaves without fruit on a tree in which leaves are a sign of fruit. The apparent unreason is in cursing a fig tree for anything. The principle that you must not only judge a person by his acts, but sometimes judge his acts by the person, applies here. The act appears wanton and petulant, but what we know of Jesus warrants us in setting aside this appearance. Jesus was on the eve of spiritual conflict with a nation whose prime and patent fault was hypocrisy or false pretence, and here he finds a tree guilty of the same thing. It gives him his opportunity, without hurting anybody, to sit in judgment on the fault. He does not complete the parable by pointing out the application, but leaves this, as he does his spoken parables, to suggest its own meaning, and so to force men to think. Such acted parables were not without precedent among the Jews. See Hos_1:1-3, Joh_4:6-11, Mat_13:10-15. And in Jesus’ own teaching, the recourse to enigmatical methods that should force men to think, was not uncommon.
CLEANSING OF THE TEMPLE
15-18. On arriving in Jerusalem, Jesus goes to the temple again, and finds the customary traffic in animals for the Passover sacrifices, and in small change for the purposes of this traffic, going on. Jesus drives out the traffickers, and overturns their tables and chairs.
15. κὶεσλὼ εςτ ἱρνἤξτ ἐβλεντὺ πλῦτςκὶτὺ ἀοάοτςand having entered into the temple, he began to cast out those selling and those buying.1
Omit ὁἸσῦ after εσλὼ Tisch. Treg. WH. RV. א Δ1, 33, 91, 124, 238, 346 mss. Lat. Vet. Vulg. Memph. Insert τὺ before ἀοάοτςTisch. Treg. WH. RV. אABCKLMNU Π
This buying and selling went on in the Court of the Temple, and the merchandise consisted of the animals, incense, oil, and other things required for sacrifice, the demand for which was very great at the time of the annual feasts. τνκλυιτνthis is a word found in the N.T. only in these accounts of the cleansing of the Temple. The word, like its companion κραίτς denotes one who changed money for the convenience of the buyers and sellers, of course for a consideration—a dealer in small coin. It is supposed by some that these money-changers exchanged for the foreign coin brought by the pilgrims the shekel in which alone the Temple tax could be paid. But the words used both denote dealers in small coins, which is more consonant with the above explanation. The doves were the offering of the poor, who were not able to offer sheep and oxen.2
16. Κὶοκἤιν ἵατςδεέκ σεο δὰτῦἱρῦand would not allow any one to carry a vessel through the temple.4
σεο—vessel. Used generally for utensils or gear of any kind, even the sails of vessels. The outer Court, and especially the Court of the Gentiles, where this traffic went on, was looked on as a kind of common ground which men might use as a short cut, carrying across it various σεη
17. κὶἐίακ, κὶἔεε ατῖ—and he taught and said to them.
κὶἔεε, instead of λγν saying, Tisch. Treg. WH. RV. א Δ6, 13, 69, 346, one ms. Lat. Vet. Memph. Pesh.
οκςποεχς πσ τῖ ἔνσνa house of prayer for all nations. The quotation is from Isa_56:7, a passage which predicts the admission of strangers who worship God, as well as Jews, to the privileges of the Temple. The rebuke is specific therefore, denouncing not only the misuse of the Temple, but of that part which made it the seat of a universal worship. It was the Court of the Gentiles which they had thought just good enough for these debased uses. σήαο λσῶ—a cave of robbers, not thieves. These words are quoted from Jer_7:11. The context in Jer. shows that the name is given there not because of the desecrating uses to which the Temple was put, but because of the character of those who used it. Their use of the Temple was legitimate, but they themselves defiled it by their character and conduct outside. Here, on the contrary, it is their illegitimate use of the Temple which is condemned. The use of this term robbers by our Lord adds an unexpected element to the denunciation of their practice. Evidently trade as such desecrates the Temple, making its precincts and sacrifices the place and occasion of personal gain. It is the incongruous and unhallowed mixture of God and mammon that Jesus elsewhere condemns. But when he calls it robbery, it is evident he means more than the condemnation of trade in itself in the Temple precincts. And yet, we have no reason to suppose that there was anything extraordinary in this traffic. Jesus would need only to see the opposition of all actual trade in principle to the Golden Rule, to condemn it in this strong language, when it invaded the courts of the Temple. It is the principle of trade to pursue personal advantage alone, and leave the other man to pursue his interests, in other words, competition, which makes trade robbery.
ππικτ, instead of ἐοήαε Tisch. Treg. WH. RV. BL Δ
This was an exercise of Messianic authority on the part of Jesus; but it did not transcend his rule of purely spiritual kingship, since the power that he used was simply that of his personal ascendency. It was an impressive example of the authority of truth and goodness. Men are easily overawed by the indignations of righteousness. We should expect such an access of authority in the action and speech of Jesus after the announcement of his Messianic claim, but the element of force, which is the idea of government, is left out.
18. ο ἀχεεςκ ο γαμτῖ—the chief priests and the scribes. These were the constituted authorities, who had licensed this desecration of the Temple. They sold these rights to the traders, and they resented this invasion of their constituted rights. Together, they constituted the main body of the Sanhedrim.1 The overthrow of evil everywhere, which was the evident mission of this daring innovator, menaced them.
ο ἀχεεςκὶο γαμτῖ, instead of the reverse order, אABCDKL Δ Latt. Memph. Pesh. πςἀοέωι, how they may destroy, instead of πςἀοέοσν how they shall destroy, Tisch. Treg. WH. and most sources.
ἐοονογρατν πςγρὁὄλςἐελσεο ἐὶτ δδχ ατῦ—for they were afraid of him; for all the multitude was amazed at his teaching.
πςγρ instead of ὅιπς because all, Tisch. Treg. WH. RV. א Δ1, 13, 28, 69, 346, Memph.
The power that Jesus had to carry the multitude with him, so that they stood amazed at the strength and authority of his teaching, made the rulers fear him. τ δδχ—his teaching. Doctrine is a poor translation, first because it omits everything belonging to the manner, and secondly, because it has acquired a technical meaning that does not belong to δδχ.
THE FIG TREE WITHERED
19-26. The morning of the third day, as they are passing by, they see the fig tree which Jesus had cursed, withered. Jesus commends faith to them, as able to remove not only trees, but mountains. Mk. introduces here the irrelevant matter of forgiveness as the condition of answer to prayer.
19. Κ ὅα ὀὲἐέεοAnd whenever it came to be evening. This may be taken in two ways, either of which involves an irregularity. (1) It may be, And whenever evening came (RV.), every evening; involving the irregularity of the aor. for the impf. Or (2) it may be, And when it came to be evening, referring to a single evening, involving the irregularity of ὅα for ὅε The latter use is found in Byzantine writers. See Win. 425. But in judging an irregular style like this, the anomalous use of the aor. seems more easily accountable than that of the more striking ὅα. Moreover, the translation whenever is more accordant with the impf. in the principal clause.
ὅα, instead of ὅε when, Tisch. Treg. WH. RV. א Δ* 28, 33. ἐεοεοτ, they would go, instead of ἐεοεεο he would go, Treg. WH. RV.marg. ABKM* Δ 124, two mss. Lat. Vet. Pesh. Harcl. marg.
21. ἣ κτρσ—which you cursed.1
22. κὶἀορθὶ ὁἸσῦ λγιατῖ, Ἔεεπσι Θο2—and answering, Jesus says to them, Have faith in God.
Insert ὁbefore Ἰσῦ Tisch. Treg. WH. and most authorities.
Jesus answers here to the wonder expressed in Peter’s statement, pointing out the source of the wonderful thing, and showing how they too may attain the same power. τ ὄε τύῳthis mountain. Primarily, this would be the Mount of Olives, which was in their sight all the way. Jesus’ statement is climacteric. The faith in God by which he has dried up this tree can remove mountains too, and, for that matter, can accomplish all things. But in the language of Jesus, who repudiated all mere thaumaturgic use of miraculous power, moving a mountain is not to be taken literally, but stands for any incredible thing, as stupendous as such moving, but not so out of line with the miracles to which Jesus confined himself. It is enough to say that neither Jesus nor his disciples ever removed mountains, except metaphorically.
κὶμ δαρθ ἐ τ κρί ατῦ ἀλ πσεῃ ὅιὃλλῖγντι ἔτιατ5—and does not doubt in his heart, but believes that what he speaks comes to pass, it will come to him.
Omit γρ for, at the beginning of this v. Tisch. (Treg). WH. RV. א 1, 28, 51, 106, 124, 157, 225, 251, Latt. Pesh. πσεῃ instead of πσεσ, Tisch. Treg. marg. WH. RV. א Δ ὃ instead of ἃ before λλῖ Tisch. Treg. WH. RV. א Δ33, two mss. Lat. Vet. Vulg. Memph. Pesh. λλῖ speaks, instead of λγι says, Tisch. Treg. WH. RV. א Δtwo mss. Lat. Vet. Omit ὃἐνεπ, whatever he says, after ἔτιατ, Tisch. Treg. WH. RV. א Δ1, 28, 209, 346, three mss. Lat. Vet. Vulg. Memph.
24. δὰτῦοon this account, referring to what he has just said of the efficacy of faith. He generalizes from the extreme case of the mountain. πναὅαποεχσεκ ατῖθ, πσεεεὅιἐάεεall things whatever ye pray and ask for, believe that you received them. The aor. is a rhetorical exaggeration of the immediateness of the answer: it antedates even the prayer in the mind of the petitioner.
ποεχσεκὶ instead of ἂ ποεχμνι pray and ask, instead of praying ask, Tisch. Treg. WH. RV. א Δmss. Lat. Vet. Pesh. ἐάεε instead of λμάεε Tisch. Treg. WH. RV. א ΔMemph.
It is noticeable that here, and in the case of the demoniac following the Transfiguration, Jesus seeks to turn the thought of the disciples to faith, as a matter of dependence on God, and to the absoluteness of the power thus invoked by them. If we add to this the desire to impress on them the reality of prayer as a means of securing for themselves the exercise of that power, we shall have the substance of Jesus’ teaching on the subject. The power that we invoke is not an impersonal cause, that grinds out its results with the absoluteness of a machine, but a Person whose limitless power is available for him who fulfils the conditions implied in faith.
25. Κὶὅα σήεε ποεχμνι ἀίτ—And whenever you stand praying, forgive.
σήεε instead of σήηε Tisch. Treg. WH. ACDHLM2 VX 1, 124, etc. The subj. is an apparent emendation. Omit v. 26 Tisch. Treg. WH. RV. א Δ2, 27, 63, 64, 121, 157, 258, two mss. Lat. Vet. Memph. edd.
This injunction to forgive can be joined logically with the injunction about faith in prayer, since the Divine forgiveness of sins, of which it is the condition, is itself the condition of the Divine favor, without which answer to prayer becomes impossible. But it is, notwithstanding, inapposite and diverting here, where the subject is not prayer, but faith in God, prayer being adduced as an instance of the places in which faith is needed. It is found in its proper place in the discourse on prayer, Mat_6:14 sq. Moreover, it is still further limited here, being placed in connection with the special prayer for forgiveness, and not with prayer in general, which removes it still further from the general subject. This limitation of the Divine forgiveness is not as if God limited himself by the imperfections of our human conduct. But forgiveness is a reciprocal act. In its very nature, it cannot act freely, but is conditioned on the state of mind of the offender. And the unforgiving spirit is specially alien to that state of mind. It shows the offender to be lacking in the proper feeling about sin and forgiveness, which can alone warrant his asking forgiveness. This is an important text in the discussion of justification by faith.
JESUS’ AUTHORITY QUESTIONED BY THE REPRESENTATIVES OF THE SANHEDRIM
27-33. On Jesus’ return to the city, he comes again to the temple, where the representatives of the Sanhedrim question him as to his authority to cleanse the temple. Jesus answers them with a counter-question, whether John’s baptism was human or divine in its origin, which will test their authority to decide such questions. This puts them in a dilemma, as they had discredited John, making it necessary for them either to sacrifice consistency or to put themselves out of favor with the people, who believed in John. They are unable to answer, and so Jesus refuses to recognize their authority to sit in judgment on him, and remains silent.
27. πεβτριelders. The word denotes the other members of the Sanhedrim, outside of the chief priests and scribes. It is the general word for a member of that council. The whole expression means the chief priests and scribes and other members of the Sanhedrim.1
κὶἔεο ατ—and said to him.
ἔεο, instead of λγυι, say, Tisch. Treg. WH. RV. א Δ1, 209, mss. Lat. Vet. Memph.
28. Ἐ πί ἐοσᾳ—By what kind of authority.2 It is more specific than simply what authority. They knew that Jesus claimed a certain kind of authority, but it seemed to them just the vague and uncertain thing that personal, as distinguished from official authority, always seems to the members of a hierarchy. τῦαπιῖ;—do you do these things? things, such as the cleansing of the temple, which took place only the day before. ἢτςσιτ ἐοσα τύη ἔωε, ἵατῦαπις3—or who gave you this authority, to do these things?
ἢ instead of κὶ and, before τς Tisch. Treg. marg. WH. RV. א Δ124, Memph. Harcl. marg.
The second question, who gave thee this authority? is different in form, but substantially the same. The idea of a divine authority, communicated directly to the man by inward suggestion, and showing its warrant simply in his personal quality, was outside the narrow range of men who recognized only external authority.
29. Ὁδ Ἰσῦ επνατῖ, Ἐεωήωὑᾶ ἕαλγνAnd Jesus said to them, I will ask you one question (word, literally).
Omit ἀορθὶ, answering, Tisch. Treg. WH. RV. אBCL Δ33, two mss. Lat. Vet. Memph. Pesh. Omit κγ, I also, Tisch. Treg. WH. RV. BCL Δ one ms. Lat. Vet. Memph.
30. Τ βπιμ Ἰάνυ ἐ ορνῦἦ, ἢἐ ἀθώω ;—Was the baptism of John from heaven, or from men? This question of Jesus was not meeting their question with another harder one, as if he were matching his wits against theirs. But the question is on the same line as theirs, and is intended to show whether they have the same standards as he for testing the question of Divine authority. It is as if he had asked, How do you judge of such things? If Divine authority is communicated externally and through regular channels in your judgment, I have no such credentials. But if it comes inwardly and is attested by its fruits in your opinion, then you are in a condition to judge fairly of my authority. The case of John is a test of this fitness to judge the matter of Divine authority. His authority came out of the clouds, so to speak, having only an inward, not an external warrant; and his influence was owing to his restoration of the spiritual note in a fossilized, external religion. Worshippers of the external and regular see in this the mark of subjectivity, and self-constituted authority, and reject it, and the hierarchy seek to destroy it, whether in John, or Jesus, or Paul. Recognition of it on the part of the scribes and chief priests would have shown their fitness to judge the claim of Jesus.
31. Κὶδεοίοτ πὸ ἑυος λγνε—And they deliberated among themselves, saying.
δεοίοτ, instead of ἐοίοτ, Tisch. Treg. WH. RV. א BCDGKLM ΔΠ
Δαίονοκἐιτύαεατ ;—Why then did you not believe him? On this rejection of John by the rulers, see Mat_3:7 sq. 11:18, J. 5:35.
32. ἀλ επμν Ἐ ἀθώω; ἐοονοτνλό.—but shall we say, From men? they feared the people.1
Omit ἐν if, before επμν Tisch. Treg. WH. RV. אABCL Δ33.
Lk. says, the people will stone us.1 Herod seems to have had the same wholesome fear of John’s popularity.2 ἅατςγρεχνὄτςτνἸάνν ὅιποήη ἦ—for all verily held John to be a prophet.3 A prophet is in Greek an interpreter of oracles, in the Biblical language a speaker of Divine oracles, an inspired man. This dilemma of the authorities was owing to the fact that the case cited by Jesus was one in which their verdict did not agree with the popular verdict. The authority of John was approved by the people, and disallowed by them, and the popular feeling was too strong about it for them to defy.
ὄτςὅι instead of ὅιὄτς Tisch. Treg. WH. RV. א BCL13, 69, 346 Δὄτςὡ ποήη.
33. ΚὶὁἸσῦ λγιατῖ, Οδ4 ἐὼλγ ὑῖ ἐ πί ἐοσᾳτῦαπι—And Jesus says to them, Neither do I tell you by what authority I do these things.
Omit ἀορθὶ, answering, Tisch. Treg. WH. RV. אBCLN Γ 33, mss. Lat. Vet. Egyptt.
We must remember just what is involved in this refusal. These were the constituted authorities in both civil and religious matters, and Jesus’ refusal to submit his claim to them is a denial of their authority. He refuses because they have confessed their inability to judge a precisely similar case, which involved an abdication of their authority. It is well to carry this in mind in considering Jesus’ silence at his trial.
Tisch. Tischendorf.
Treg. Tregelles.
marg. Revided Version marg.
WH. Westcott and Hort.
D Codex Ephraemi.
Latt. Latin Versions.
1 κτννιis not found in profane writers. In the N.T., it is found in the Synoptics, and in the epistles of Paul.
2 Mat_21:2.
RV. Revised Version.
A Codex Alexandrinus.
B Codex Vaticanus.
L Codex Regius.
ΔCodex Sangallensis
Lat. Vet. Vetus Latina.
Vulg. Vulgate.
אCodex Sinaiticus.
C Codex Bezae.
13 Codex Regius.
69 Codex Leicestrensis.
Egyptt. Egyptian Versions.
Pesh. Peshito.
Syrr. Syriac Versions.
X Codex Wolfi A.
ΓCodex Tischendorfianus
ΠCodex Petropolitianus
Memph. Memphitic.
AV. Authorised Version.
1 Vulg. bivium.
1 .Codex Basiliensis
28 Codex Regius.
209 An unnamed, valuable manuscript.
2 σιάα is the proper form. σοβδςis a case of mis-spelling.
E Codex Basiliensis.
H Codex Wolfi B.
K Codex Cyprius.
M Codex Campianus.
U Codex Nanianus.
Theb. Thebaic.
3 The full form of the original is הֹׁיָ־ָ, the Hiph. of ישַ, with the suffixed particle נא= now.
1 Messianic prophecy proper starts with the promise of the perpetuity of the kingdom in the Davidic line. 2Sa_7:8-16, Zec_12:10, Zec_12:13. One of the Rabbinical titles of the Messiah was David.
346 Codex Ambrosianus.
2 The Heb. word is מרֹ, מרִֹם Job_16:19, Isa_57:15, LXX.
1 τ ἐαρο—this use of ἐαρο as a single word is Biblical. Properly, it is ἐʼαρο, which means on the morrow by itself. The art. is out of place therefore, much as if we should say, on the to-morrow. If anywhere, it belongs between ἐ and αρο. See Luk_10:35, Act_4:5.
2 The aor. denotes the entrance upon the state denoted by the vb. Burton, 41.
3 μκόε is itself late, and the prep. redundant, as the adv. itself means from a distance. Win. 65, 2.
4 On the mood of indirect questions, see Burton, 341 (b), 343.
5 See Win. 53, 8 a.
33 Codex Regius.
1 There is no sufficient reason for emphasizing the beginning of the act in this case. It belongs to the Heb. idiom of the writer.
N Codex Purpureus.
2 Lev_5:7, 12:Lev_5:6-8, Lev_5:15:14, 29, Num_6:10.
3 See on 1:34, for form ἤιν
4 On this use of ἵαwith subj., see Win. 44, 8. Burton, 210.
1 ποεχςIt is significant of the changes in the language, that this word is not found in the classics, and that the good Greek word εχ is found in the N.T. but once.
1 See on 8:31.
2 See Win. 33 b, for this use of ἐί
3 See on 1:22.
Win. Winer’s Grammar of N. T. Greek.
Harcl. Harclean.
1 In earlier Greek, κτροα takes the dat. Win. 32, 1 b, β Win., however, fails to note the irregularity.
2 Θο is obj. gen. Win. 30, 1.
3 δαρθ ἐ τ κρί—Doubt is a Biblical sense of δαρνμι but comes naturally from the proper meaning, to be divided. This is a good example of the use of κρί to denote the seat of the intellect rather than the affections. On the evil of doubt, see Jam_1:6.
4 The aor. δαρθ and pres. πσεῃare to be discriminated something in this way—does not entertain a doubt, but holds fast to his faith.
5 See Thay.-Grm. Lex. εμ IV. e.
1 On the use of ὅα with the ind. see Win. 42, 5; Burton, 309 (c). On the attitude in prayer, see Mat_6:5, Luk_18:11.
V Codex Mosquensis.
S Codex Vaticanus.
1 Schü N. Zg. II. I. §23, III.
2 On the instrumental use of ἐ, see Win. 48, 3 d.
3 On the use of ἴαwith subj., for the inf., see Win. 44, 8. Burton, 216 (a).
1 The structure here is very rugged, and without the excuse, or the capacity for hiding defects that belongs to a long sentence. Having started with a question, the only way to state the conclusion is to include it in the question, e.g. Shall we say, from men, and so bring upon us the dislike of the people? Instead of which the writer proceeds with a statement in his own words. Win. 63, 11. 2. 60, 9.
1 Luk_20:6.
2 Mat_14:5.
3 On the attraction of Ἰάννfrom the subordinate to the principle clause, see Win. 66, 5 a.
4 On the use of οδ without a preceding negative, see Win. 55, 6, 2.