Marco 11:16 Commento

We are now come to the Passion-Week, the week in which Christ died, and the great occurrences of that week. I. Christ's riding in triumph into Jerusalem (Mar 11:1-11). II. His cursing the barren fig-tree (Mar 11:12-14). III. His driving those out of the temple that turned it into an exchange (Mar 11:15-19). IV. His discourse with his disciples concerning the power of faith and the efficacy of prayer, on occasion of the withering of the fig-tree he cursed (Mar 11:20-26). V. His reply to those who questioned his authority (Mar 11:27-33).

And when they came nigh to Jerusalem,.... The Syriac and Ethiopic versions read, "when he came nigh"; that is, Jesus; though not without his disciples, nor the multitude: unto Bethphage and Bethany; two places so called, near Jerusalem: Bethphage began where Bethany ended, and reached to the city itself. The Vulgate Latin only makes mention of Bethany; See Gill on Mat 21:1. At the Mount of Olives; near which, the above places were: he sendeth forth two of his disciples; perhaps Peter and John.

And would not suffer that any man,.... He was more strict and severe than the day before; and gave orders, that they should be so far from being allowed to sit and trade in that sacred place, that no man should carry any vessel through the temple; should make a, thoroughfare of it, by carrying through to any other place, any vessel that was for common use, or any sort of burden whatever: and this they could not well find fault with, nor complain of, since it was agreeable to one of their own canons; for they say (h), "a man may not go into the mountain of the house, with his staff (in his hands); nor with shoes (on his feet); nor with his girdle, and his money in it; nor with a bag thrown over his shoulders; nor with dust upon his feet; nor might he make it, "a thoroughfare", and much less spit in it.'' (h) Misn. Beracot, c. 9. sect. 5. Vid. T. Bab. Beracot, fol. 62. 2. & Yebamot, fol. 6. 2. & Midrash Kohelet, fol. 70. 3. & Maimon. Hilch. Beth Habbechira, c. 7. sect. 1, 2, 3.

And He would not allow anyone to carry vessels through the temple. He speaks of those vessels which were brought in for the sake of trading. Moreover, far be it that the Lord would cast out from the temple the vessels dedicated to God, or prohibit them from being brought into the temple, where He provided an example of His future judgment; but rather He eliminates the impure and profane vessels from the temple and prohibits them from being brought in any longer, as He not only drives away and expels all the reprobates from the Church, but also, to prevent them from entering again to disturb the Church, restrains them with an eternal scourge. But also in the present time this is the true house of the Lord, that is, the purification of the hearts of the faithful, so that not only does the divinely inspired compunction remove the sins that were present, but also, lest these sins return, the divine grace persevering in them may help.

(ubi sup.) He speaks of those vessels which were carried there for the purpose of merchandise. But God forbid that it should be taken to mean, that the Lord cast out of the temple, or forbade men to bring into it, the vessels consecrated to God; for here He shows a type of the judgment to come, for He thrusts away the wicked from the Church, and restrains them by His everlasting word from ever again coming in to trouble the Church. Furthermore, sorrow, sent into the heart from above, takes away from the souls of the faithful those sins which were in them, and Divine grace assists them so that they should never again commit them.

He calls moneychangers, changers of a particular sort of money, for the word means a small brass coin. There follows, and the seats of them that sold doves. But if a man by sinning gives up to the devil the grace and purity of baptism, he has sold his Dove, and for this reason is cast out of the temple. There follows, And would not suffer that any man should carry any vessel through the temple. Further, He calls the temple, a den of thieves, on account of the money gained there; for thieves always troop together for gain. Since then they sold those animals which were offered in sacrifice for the sake of gain, He called them thieves. Which also turns to the greater condemnation of the Jews, because though the Lord did this so many times, nevertheless they did not correct their conduct.

John also narrates the expulsion of the money changers by Jesus, but he speaks of this at the beginning of the Gospel, whereas this one (Mark) speaks of it toward the end. Therefore one must think that this (latter) expulsion was the second, which serves to the greater condemnation of the Jews, since they did not repent despite the Lord having acted thus with them on more than one occasion. He calls the Temple a "den of robbers" on account of the covetousness of the money changers. For the robber race is given over to plundering. And since the sellers in the Temple also traded in sacrificial animals for the sake of gain, they too were called robbers. The "money changers" were engaged in the exchange of money. The Lord presents the prophet Isaiah as well as their accuser, who says: "My house shall be called a house of prayer" (Is. 56:7). Let us therefore pray that we too may not be cast out of the church! For many come to our church as well in order to sell what is good and buy what is bad. There are also those who, arranging and managing church affairs, have tables full of money: they do everything out of greed. Overturned also are the seats of those who sell doves, that is, the thrones of hierarchs who sell spiritual gifts, for the dove is an image of the Holy Spirit. May the Lord cast out such a bishop from his bishopric, for cursed is he who ordains for money. In like manner, he also sells his dove who sells to the devil the grace and purity received in baptism. For this reason he too is cast out of the Church.

Christ rides triumphantly into Jerusalem, Mar 11:1-11. The barren fig tree cursed, Mar 11:12-14. He cleanses the temple, Mar 11:15-17. The scribes and chief priests are enraged, Mar 11:18. Reflections on the withered fig tree, Mar 11:19-23. Directions concerning prayer and forgiveness, Mar 11:24-26. The chief priests, etc., question him by what authority he did his works, Mar 11:27, Mar 11:28. He answers, and confounds them, Mar 11:29-33.

Should carry any vessel - Among the Jews the word כלי keli, vessel, had a vast latitude of meaning; it signified arms, Jer 21:4; Eze 9:1; clothes, Deu 22:5, and instruments of music, Psa 71:22. It is likely that the evangelist uses the Greek word σκευος in the same sense, and by it points out any of the things which were bought and sold in the temple.

ENTANGLING QUESTIONS ABOUT TRIBUTE THE RESURRECTION, AND THE GREAT COMMANDMENT, WITH THE REPLIES--CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID, AND DENOUNCES THE SCRIBES. ( = Mat. 22:15-46; Luke 20:20-47). (Mark 12:13-40) And they send unto him certain of the Pharisees--"their disciples," says Matthew (Mat 22:16); probably young and zealous scholars in that hardening school. and of the Herodians--(See on Mat 12:14). In Luk 20:20 these willing tools are called "spies, which should feign themselves just [righteous] men, that they might take hold of His words, that so they might deliver Him unto the power and authority of the governor." Their plan, then, was to entrap Him into some expression which might be construed into disaffection to the Roman government; the Pharisees themselves being notoriously discontented with the Roman yoke. Tribute to CÃ&brvbrsar (Mar 12:14-17).