Marco 11:25 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.

But if ye do not forgive,.... Freely and fully, such as have trespassed against you, remit the debts they owe, and pass by the offences and injuries done you, and put up with every affront and indignity: neither will your heavenly Father forgive your trespasses; that is, such persons do not appear to have any true, or right notions of forgiveness; nor is there any evidence that their hearts are duly affected, or truly impressed with a sense of it; nor can they, upon their own principles and conduct, expect it: not but that to whomsoever God stands in the relation of a Father, and they are his children by adopting grace; these he pities and pardons, Christ's sake; the same covenant which contains the blessing of adoption, provides for pardoning mercy, and a non-remembrance of sin; the same persons that are predestinated to the adoption of children by Christ, and whom he has redeemed, that they might receive it, have the forgiveness of their sins, according to the riches of God's grace; for redemption and forgiveness of sins go together; and as many as are the children of God by faith in Christ, by the same faith receive the remission of sins; and without a view of pardon through the blood of Christ, a child of God cannot draw nigh to its heavenly Father, with that boldness, and cheerfulness, and filial fear it should; but there is forgiveness with him, that he may be feared; to whomsoever God stands in the relation of a Covenant God and Father, to them he manifests himself as a God pardoning iniquity, transgression, and sin: unless the word "father" here not to be taken for such a special relation of grace, but only as expressive of him as the God of nature and providence, who has made; and takes care of all his creatures; in which sense he is the Father of all: as it is said, "have we not all one Father? hath not one God created us?" Mal 2:10; and so "our heavenly Father", or "our Father" which is in heaven, may be so called only from the place where he dwells; and not from the grace he bestows on men, making them partakers of his heavenly gifts and calling, and blessing them in heavenly places, or things in Christ Jesus: in the former view of him it will not necessarily follow, that he does forgive sin, whereas under the latter consideration of him it will; for forgiveness is one of the heavenly gifts and things which he blesses his children with; See Gill on Mat 6:15.

Thus, also, when He gave the law of prayer, He added, saying, "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." And He calls back from the altar one who comes to the sacrifice in strife, and bids him first agree with his brother, and then return with peace and offer his gift to God: for God had not respect unto Cain's offerings; for he could not have God at peace with him, who through envious discord had not peace with his brother. What peace, then, do the enemies of the brethren promise to themselves? What sacrifices do those who are rivals of the priests think that they celebrate? Do they deem that they have Christ with them when they are collected together, who are gathered together outside the Church of Christ?

He has clearly joined herewith and added the law, and has bound us by a certain condition anti engagement, that we should ask that our debts be forgiven us in such a manner as we ourselves forgive our debtors, knowing that that which we seek for our sins cannot be obtained unless we ourselves have acted in a similar way in respect of our debtors. Therefore also He says in another place, "With what measure ye mete, it shall be measured to you again." And the servant who, after having had all his debt forgiven him by his master, would not forgive his fellow-servant, is cast back into prison; because he would not forgive his fellow-servant, he lost the indulgence that had been shown to himself by his lord. And these things Christ still more urgently sets forth in His precepts with yet greater power of His rebuke. "When ye stand praying," says He, "forgive if ye have aught against any, that your Father which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive you your trespasses." There remains no ground of excuse in the day of judgment, when you will be judged according to your own sentence; and whatever you have done, that you also will suffer. For God commands us to be peacemakers, and in agreement, and of one mind in His house; and such as He makes us by a second birth, such He wishes us when new-born to continue, that we who have begun to be sons of God may abide in God's peace, and that, having one spirit, we should also have one heart and one mind. Thus God does not receive the sacrifice of a person who is in disagreement, but commands him to go back from the altar and first be reconciled to his brother, that so God also may be appeased by the prayers of a peace-maker. Our peace and brotherly agreement is the greater sacrifice to God,-and a people united in one in the unity of the Father, and of the Son, and of the Holy Spirit.

Do no one an injury at any time, and provoke no one to anger. If an injury is done to you, look to Jesus Christ; and even as ye desire that He may remit your transgressions, do ye also forgive them theirs; and then also shall ye do away with all ill-will, and bruise the head of that ancient serpent, who is ever on the watch with all subtlety to undo your good works and your prosperous attainments.

Hence the Truth says: "When you stand to pray, forgive if you have anything in your hearts." We show the virtue of forgiveness more clearly if we bring forward one testimony from the Old Testament. Certainly when Judea had offended the justice of its Creator through its demanding sins, the Lord, forbidding His prophet from prayer, says: "Do not take up praise and prayer for them. If Moses and Samuel stood before me, my soul would not be toward this people." What is it that, with so many fathers passed over and left aside, Moses and Samuel alone are brought forward, whose wondrous power of obtaining is shown, while even they are said to be unable to intercede? As if the Lord were saying openly: I do not even hear those whom I by no means despise on account of the great merit of their petition. What then is it that Moses and Samuel are preferred to the other fathers in petition, except that these two alone in the entire sequence of the Old Testament are read to have prayed even for their enemies? One is assailed with stones by the people, and yet he entreats the Lord for the one who stoned him; the other is cast down from leadership, and yet when asked to pray, he confesses saying: "Far be this sin from me against the Lord, that I should cease to pray for you." "If Moses and Samuel stood before me, my soul would not be toward this people." As if He were saying openly: I do not even now hear those on behalf of friends, whom I know by the merit of their great virtue to pray even for enemies. Therefore the power of true prayer is the loftiness of charity. And then each person obtains what he rightly asks, when his mind in petition is not darkened by hatred of an enemy. But often we overcome a reluctant mind if we also pray for enemies. The mouth pours forth prayer for adversaries, but would that the heart hold love. For often we also offer prayer for our enemies, but we pour it forth more from precept than from charity. For we ask for the life of our enemies, and yet we fear lest we be heard. But because the internal Judge considers the mind rather than words, he asks nothing for an enemy who does not pray for him out of charity.

And when you stand praying, forgive if you have anything against anyone, so that your Father in heaven may also forgive your sins. It is to be noted the distinction of those praying. He who has perfect faith, which works through love, can by praying or even commanding, move spiritual mountains. As Paul did with Elymas the magician, whom he deprived of his sight and his wicked art. Likewise with the soothsayer in Philippi, from whom he cast out a malignant spirit, a most haughty mountain to be sure. But the same mountain being cast into the sea, as much maddened fire it had brought, the persecution of the Gentiles immediately following against him taught him well. But those who have not yet climbed to such a height of perfection, let them ask for their sins to be forgiven, so that they may be counted worthy to enter eternal life, and undoubtedly they will obtain what they ask for, if they first forgive those who sin against them. But if they scorn to do this, not only can they not perform miracles by praying, but they cannot even obtain forgiveness of their own sins.

(ubi sup.) But we must observe that there is a difference in those who pray; he who has perfect faith, which worketh by love, can by his prayer or even his command remove spiritual mountains, as Paul did with Elymas the sorcerer. But let those who are unable to mount up to such a height of perfection pray that their sins should be forgiven them, and they shall obtain what they pray for, provided that they themselves first forgive those who have sinned against them. If however they disdain to do this, not only shall they be unable to perform miracles by their prayers, but they shall not even be able to obtain pardon for their sins, which is implied in what follows; But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

And do you wish to receive what you ask in yet another way? Forgive your brother if he has sinned in anything against you. See how easy it is to receive the gift of God!

Again, would you in another way receive what you ask for? Forgive your brother, if he has in any way sinned against you; this is also what is added: 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.

Mark has, as he is wont, expressed seven verses of the Lord's prayer in one prayer. But what can he, whose sins are all forgiven, require more, save that he may persevere in what has been granted unto him.

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.

When ye stand praying - This expression may mean no more than, When ye are disposed, or have a mind, to pray, i.e. whenever ye perform that duty. And it is thus used and explained in the Koran, Surat. v. ver. 7. See on Mat 21:20-22 (note). But the Pharisees loved to pray standing, that they might be seen of men.

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).

And when ye stand praying, forgive, if ye have aught against any; that your Father also which is in heaven may forgive you your trespasses, &c.--This is repeated from the Sermon on the Mount (see on Mat 6:12); to remind them that if this was necessary to the acceptableness of all prayer, much more when great things were to be asked and confidently expected. Next: Mark Chapter 12