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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 11:12–26. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Christ's cursing the fruitless fig-tree. He had a convenient resting-place at Bethany, and therefore thither he went at resting-time; but his work lay at Jerusalem, and thither therefore he returned in the morning, at working-time; and so intent was he upon his work, that he went out from Bethany without breakfast, which, before he was gone far, he found the want of, and was hungry (Mar 11:12), for he was subject to all the sinless infirmities of our nature. Finding himself in want of food, he went to a fig-tree, which he saw at some distance, and which being well adorned with green leaves he hoped to find enriched with some sort of fruit. But he found nothing but leaves; he hoped to find some fruit, for though the time of gathering in figs was near, it was not yet; so that it could not be pretended that it had had fruit, but that it was gathered and gone; for the season had not yet arrived. Or, He found none, for indeed it was not a season of figs, it was no good fig-year. But this was worse than any fig-tree, for there was not so much as one fig to be found upon it, though it was so full of leaves. However, Christ was willing to make an example of it, not to the trees, but to the men, of that generation, and therefore cursed it with that curse which is the reverse of the first blessing, Be fruitful; he said unto it, Never let any man eat fruit of thee hereafter for ever, Mar 11:14. Sweetness and good fruit are, in Jotham's parable, the honour of the fig-tree (Jdg 9:11), and its serviceableness therein to man, preferable to the preferment of being promoted over the trees; now to be deprived of that, was a grievous curse. This was intended to be a type and figure of the doom passed upon the Jewish church, to which he came, seeking fruit, but found none (Luk 13:6, Luk 13:7); and though it was not, according to the doom in the parable, immediately cut down, yet, according to this in the history, blindness and hardness befell them (Rom 11:8, Rom 11:25), so that they were from henceforth good for nothing. The disciples heard what sentence Christ passed on this tree, and took notice of it. Woes from Christ's mouth are to be observed and kept in mind, as well as blessings.
II.His clearing the temple of the market-people that frequented it, and of those that made it a thoroughfare.
We do not find that Christ met with food elsewhere, when he missed of it on the fig-tree; but the zeal of God's house so ate him up, and made him forget himself, that he came, hungry as he was, to Jerusalem, and went straight to the temple, and began to reform those abuses which the day before he had marked out; to show that when the Redeemer came to Zion, his errand was, to turn away ungodliness from Jacob (Rom 11:26), and that he came not, as he was falsely accused, to destroy the temple, but to purify and refine it, and reduce his church to its primitive rectitude.
1.He cast out the buyers and sellers, overthrew the tables of the money-changers (and threw the money to the ground, the fitter place for it), and threw down the seats of them that sold doves. This he did as one having authority, as a Son in his own house. The filth of the daughter of Zion is purged away, not by might, nor by power, but by the spirit of judgment, and the spirit of burning. And he did it without opposition; for what he did, was manifested to be right and good, even in the consciences of those that had connived at it, and countenanced it, because they got money by it. Note, It may be some encouragement to zealous reformers, that frequently the purging out of corruptions, and the correcting of abuses, prove an easier piece of work than was apprehended. Prudent attempts sometimes prove successful beyond expectation, and there are not those lions found in the way, that were feared to be.
2.He would not suffer that any man should carry any vessel, any sort of goods or wares, through the temple, or any of the courts of it, because it was the nearer way, and would save them the labour of going about, Mar 11:16. The Jews owned that it was one of the instances of honour due to the temple, not to make the mountain of the house, or the court of the Gentiles, a road, or common passage, or to come into it with any bundle.
3.He gave a good reason for this; because it was written, My house shall be called of all nations, The house of prayer, Mar 11:17. So it is written, Isa 56:7. It shall pass among all people under that character. It shall be the house of prayer to all nations; it was so in the first institution of it; when Solomon dedicated it, it was with an eye to the sons of the strangers, Kg1 8:41. And it was prophesied that it should be yet more so. Christ will have the temple, as a type of the gospel-church, to be,
(1.)A house of prayer. After he had turned out the oxen and doves, which were things for sacrifice, he revived the appointment of it as a house of prayer, to teach us that when all sacrifices and offerings should be abolished, the spiritual sacrifices of prayer and praise should continue and remain for ever.
(2.)That it should be so to all nations, and not to the people of the Jews only; for whosoever shall call upon the name of the Lord, shall be saved, though not of the seed of Jacob, according to the flesh. It was therefore insufferable for them to make it a den of thieves, which would prejudice those nations against it, whom they should have invited to it. When Christ drove out the buyers and sellers at the beginning of his ministry, he only charged them with making the temple a house of merchandise (Joh 2:16); but now he chargeth them with making it a den of thieves, because since then they had twice gone about to stone him in the temple (Joh 8:59; Joh 10:31), or because the traders there were grown notorious for cheating their customers, and imposing upon the ignorance and necessity of the country people, which is no better than downright thievery. Those that suffer vain worldly thoughts to lodge within them when they are at their devotions, turn the house of prayer into a house of merchandise; but they that make long prayers for pretence to devour widows' houses, turn it into a den of thieves.
4.The scribes and the chief priests were extremely nettled at this, Mar 11:18. They hated him, and hated to be reformed by him; and yet they feared him, lest he should next overthrow their seats, and expel them, being conscious to themselves of the profaning and abusing of their power. They found that he had a great interest, that all the people were astonished at his doctrine, and that every thing he said, was an oracle and a law to them; and what durst he not attempt, what could he not effect, being thus supported? They therefore sought, not how he might make their peace with him, but how they might destroy him. A desperate attempt, and which, one would think, they themselves could not but fear was fighting against God. But they care not what they do, to support their own power and grandeur.
III.His discourse with his disciples, upon occasion of the fig-tree's withering away which he had cursed.
At even, as usual, he went out of the city (Mar 11:19), to Bethany; but it is probable that it was in the dark, so that they could not see the fig-tree; but the next morning, as they passed by, they observed the fig-tree dried up from the roots, Mar 11:20. More is included many times in Christ's curses than is expressed, as appears by the effects of them. The curse was no more than that it should never bear fruit again, but the effect goes further, it is dried up from the roots. If it bear no fruit, it shall bear no leaves to cheat people. Now observe,
1.How the disciples were affected with it. Peter remembered Christ's words, and said, with surprise, Master, behold, the fig-tree which thou cursedst is withered away, Mar 11:21. Note, Christ's curses have wonderful effects, and make those to wither presently, that flourished like the green bay-tree. Those whom he curseth are cursed indeed. This represented the character and state of the Jewish church; which, from henceforward, was a tree dried up from the roots; no longer fit for food, but for fuel only. The first establishment of the Levitical priesthood was ratified and confirmed by the miracle of a dry rod, which in one night budded, and blossomed, and brought forth almonds (Num 17:8), a happy omen of the fruitlessness and flourishing of that priesthood. And now, by a contrary miracle, the expiration of that priesthood was signified by a flourishing tree dried up in a night; the just punishment of those priests that had abused it. And this seemed very strange to the disciples, and scarcely credible, that the Jews, who had been so long God's own, his only professing people in the world, should be thus abandoned; they could not imagine how that fig-tree should so soon wither away: but this comes of rejecting Christ, and being rejected by him.
2.The good instructions Christ gave them from it; for of those even this withered tree was fruitful.
(1.)Christ teacheth them from hence to pray in faith (Mar 11:22); Have faith in God. They admired the power of Christ's word of command; "Why," said Christ, "a lively active faith would put as great a power into your prayers, Mar 11:23, Mar 11:24. Whosoever shall say to this mountain, this mount of Olives, Be removed, and be cast into the sea; if he has but any word of God, general or particular, to build his faith upon, and if he shall not doubt in his heart, but shall believe that those things which he saith, according to the warrant he has from what God hath said, shall come to pass, he shall have whatsoever he saith." Through the strength and power of God in Christ, the greatest difficulty shall be got over, and the thing shall be effected. And therefore (Mar 11:24), "What things soever ye desire, when ye pray believe that ye shall receive them; nay, believe that ye do receive them, and he that has power to give them, saith, Ye shall have them. I say unto you, Ye shall, Mar 11:24. Verily I say unto you, Ye shall," Mar 11:23. Now this is to be applied,
[1.]To that faith of miracles which the apostles and first preachers of the gospel were endued with, which did wonders in things natural, healing the sick, raising the dead, casting out devils; these were, in effect, the removing of mountains. The apostles speak of a faith which would do that, and yet might be found where holy love was not, Co1 13:2.
[2.]It may be applied to that miracle of faith, which all true Christians are endued with, which doeth wonders in things spiritual. It justifies us (Rom 5:1), and so removes the mountains of guilt, and casts them into the depths of the sea, never to rise up in judgment against us, Mic 7:19. It purifies the heart (Act 15:9), and so removes mountains of corruption, and makes them plains before the grace of God, Zac 4:7. It is by faith that the world is conquered, Satan's fiery darts are quenched, a soul is crucified with Christ, and yet lives; by faith we set the Lord always before us, and see him that is invisible, and have him present to our minds; and this is effectual to remove mountains, for at the presence of the Lord, at the presence of the God of Jacob, the mountains were not only moved, but removed, Psa 114:4-7.
(2.)To this is added here that necessary qualification of the prevailing prayer, that we freely forgive those who have been any way injurious to us, and be in charity with all men (Mar 11:25, Mar 11:26); When ye stand praying, forgive. Note, Standing is no improper posture for prayer; it was generally used among the Jews; hence they called their prayers, their standings; when they would say how the world was kept up by prayer, they expressed it thus, Stationibus stat mundus - The world is held up by standings. But the primitive Christians generally used more humble and reverent gesture of kneeling, especially on fast days, though not on Lord's days. When we are at prayer, we must remember to pray for others, particularly for our enemies, and those that have wronged us; now we cannot pray sincerely that God would do them good, if we bear malice to them, and wish them ill. If we have injured others before we pray, we must go and be reconciled to them; Mat 5:23, Mat 5:24. But if they have injured us, we go a nearer way to work, and must immediately from our hearts forgive them. [1.] Because this is a good step towards obtaining the pardon of our own sins: Forgive, that your Father may forgive you; that is, "that he may be qualified to receive forgiveness, that he may forgive you without injury to his honour, as it would be, if he should suffer those to have such benefit by his mercy, as are so far from being conformable to the pattern of it." [2.] Because the want of this is a certain bar to the obtaining of the pardon of our sins; "If ye do not forgive those who have injured you, if he hate their persons, bear them a grudge, meditate revenge, and take all occasion to speak ill of them, neither will your Father forgive your trespasses." This ought to be remembered in prayer, because one great errand we have to the throne of grace, is, to pray for the pardon of our sins: and care about it ought to be our daily care, because prayer is a part of our daily work. Our Saviour often insists on this, for it was his great design to engage his disciples to love one another.
Historical interpretation
Eight Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
According to Isaiah: But ye have made it a den of thieves, (Jer. 7:11) according to Jeremiah.
(de Con. Evan. lib. ii. 67) John, however, relates this in a very different order, wherefore it is manifest that not once only, but twice, this was done by the Lord, and that the first time was related by John, this last, by all the other three.
(de Con. Evan. lib. ii. 68) In this again Mark does not keep the same order as Matthew; because however Matthew connects the facts together by this sentence, And he left them, and went out of the city into Bethany, (Matt. 21:17) returning from whence in the morning, according to his relation, Christ cursed the tree, therefore it is supposed with greater probability that he rather has kept to the order of time, as to the ejection from the temple of the buyers and sellers. Mark therefore passed over what was done the first day when He entered into the temple, and on remembering it inserted it, when he had said that He found nothing on the fig tree but leaves, which was done on the second day, as both testify.
(ubi sup.) What the Lord had done in figure, when He cursed the barren fig tree, He now shows more openly, by casting out the wicked from the temple. For the fig tree was not in fault, in not having fruit before its time, but the priests were blameable; wherefore it is said, And they come to Jerusalem; and Jesus went into the temple, and began to cast out them that sold and bought in the temple. Nevertheless, it is probable that He found them buying and selling in the temple things which were necessary for its ministry. If then the Lord forbids men to carry on in the temple worldly matters, which they might freely do any where else, how much more do they deserve a greater portion of the anger of Heaven, who carry on in the temple consecrated to Him those things, which are unlawful wherever they may be done. It goes on: and overthrew the tables of the moneychangers.
(ubi sup.) Because the Holy Spirit appeared over the Lord in the shape of a dove, the gifts of the Holy Spirit are fitly pointed out under the name of doves. The Dove therefore is sold, when the laying on of hands by which the Holy Spirit is received is sold for a price. Again, He overturns the seats of them who sell doves, because they who sell spiritual grace, are deprived of their priesthood, either before men, or in the eyes of God.
(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. It goes on: And he taught, saying unto them, My house shall be called of all nations the house of prayer. (Isa. 56:7)
(ubi sup.) He says, to all nations, not to the Jewish nation alone, nor in the city of Jerusalem alone, but over the whole world; and he does not say a house of bulls, goats, and rams, but of prayer.
(ubi sup.) For they were in the temple for this purpose, either that they might persecute with corporal pains those who did not bring gifts, or spiritually kill those who did. The mind and conscience of the faithful is also the temple and the house of God, but if it puts forth perverse thoughts, to the hurt of any one, it may be said that thieves haunt it as a den; therefore the mind of the faithful becomes the den of a thief, when leaving the simplicity of holiness, it plans that which may hurt others.
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.
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.
(non occ.) But the Evangelist shows what effect the correction of the Lord had on the ministers of the temple, when he adds: And the Scribes and Chief Priests heard it, and sought how they might destroy him; according to that saying of Amos: They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly. (Amos 5:10) From this wicked design, however, they were kept back for a time solely by fear. Wherefore it is added, For they feared him, because all the people were astonished at his doctrine. For he taught them as one having authority, and not as the Scribes and Pharisees, as is said elsewhere.
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Summary
Mark 11:16 details Jesus' resolute prohibition against any individual carrying vessels or goods through the temple precincts, immediately following His dramatic cleansing of the marketplace within its courts. This specific action underscores Jesus' profound zeal for the sanctity of God's house, asserting its divine purpose as a dedicated place of prayer and worship, rather than a common thoroughfare or commercial shortcut.
Context
Literary Context
This verse is a crucial, often overlooked, detail within the broader narrative of Jesus' Passion Week in Jerusalem. It immediately follows the powerful account of Jesus' cleansing of the temple in Mark 11:15, where He overturned tables and drove out merchants and money changers. Verse 16 demonstrates the thoroughness of Jesus' purification, extending beyond commercial activity to the very mundane use of the temple courts as a shortcut. This action further highlights Jesus' assertion of authority over the religious establishment and serves as a direct challenge to the temple leadership, setting the stage for the escalating conflict that culminates in His crucifixion.
Historical & Cultural Context
The Temple in Jerusalem was a vast complex, with its outer court, known as the Court of the Gentiles, being the largest area. This court was intended to be a place where non-Jews could come to pray and worship God. However, by Jesus' time, it had become a bustling marketplace for sacrificial animals and a money-changing hub, facilitating the temple economy. Furthermore, it was commonly used by locals as a convenient shortcut between the city and the Mount of Olives, allowing people to transport goods and personal belongings through its sacred space. Jesus' prohibition directly confronted this pervasive cultural practice, which prioritized convenience and commerce over the sacred purpose of the temple.
Key Themes
Mark 11:16 contributes significantly to several key themes within the Gospel of Mark and the broader biblical narrative. Firstly, it powerfully reinforces the Sanctity of God's House, emphasizing that the Temple was not merely a building but a consecrated space for communion with God, echoing the prophetic vision of Isaiah 56:7. Secondly, Jesus' uncompromising stance demonstrates His Divine Authority over religious practices and the very physical space of worship, directly challenging the negligence of the temple authorities who had allowed such desecration. Lastly, it highlights the theme of Purity of Worship, advocating for a devotion free from worldly distractions and commercialism, ensuring the temple could truly be "a house of prayer for all nations," as Jesus Himself declares in Mark 11:17.
Exposition and Analysis
Key Word Analysis
This word (G863) means "to send forth, release, permit, or allow." In this context, "would not suffer" signifies a forceful, absolute prohibition. Jesus actively prevented, rather than merely disapproved of, the activity. It conveys His uncompromising stance and the exercise of His authority to stop the desecration.
Derived from diá (through) and phérō (to bear), this word (G1308) literally means "to bear through" or "transport." It implies the act of moving items from one point to another, indicating that people were using the temple courts as a convenient thoroughfare to transport goods or personal belongings, treating it like a public road rather than a sacred precinct.
This term (G4632) is broad, encompassing any implement, container, or goods. It suggests the mundane, everyday nature of the items being transported—perhaps market wares, tools, or personal effects. The presence of such ordinary "vessels" being carried "through" the temple starkly contrasts with the sacred purpose of the space, highlighting the extent of its profanation.
As a primary preposition (G1223), diá denotes the channel or means of an action, emphasizing movement "through" a space. Here, it underscores the use of the temple as a shortcut, a passage from one side to another, rather than a destination for worship.
This word (G2411) refers to the entire temple complex, including its outer courts (specifically the Court of the Gentiles), as opposed to the inner sanctuary (ναός, naos). This distinction is vital, as the Court of the Gentiles was the area most affected by commercial activity and shortcuts, and it was the only part accessible to non-Jews, making its desecration particularly offensive to God's universal redemptive plan.
Verse Breakdown
"And would not suffer"
This phrase highlights Jesus' active and authoritative intervention. It indicates a forceful prevention, demonstrating His zeal and resolve to restore the temple's sanctity. He did not merely object but took direct action to stop the profanation.
"that any man should carry any vessel"
This refers to the common practice of individuals using the temple courts as a shortcut for transporting various items—be it merchandise, tools, or personal belongings. This mundane traffic treated the sacred space as a common thoroughfare, undermining its spiritual purpose.
"through the temple"
This specifies the location of the prohibited activity: the temple precincts, particularly the vast outer courts. These courts were designated for prayer and worship, especially for Gentiles, and their use as a commercial shortcut directly interfered with their intended sacred function and the accessibility of God's house to all nations.
Literary Devices
Mark 11:16, though concise, employs several literary techniques to enhance its impact. The passage relies heavily on Contrast, juxtaposing the intended sacred purpose of the Temple as a house of prayer with its current misuse as a common thoroughfare for mundane traffic. This highlights the profound spiritual degradation that Jesus confronts. The "vessel" itself functions as Symbolism, representing the worldly and profane encroaching upon the holy, signifying how everyday concerns and commercial convenience had displaced spiritual reverence. Furthermore, Jesus' absolute refusal, expressed as "would not suffer," serves as an Emphasis of His unwavering authority and zeal, underscoring the severity of the desecration and His uncompromising commitment to restoring the Temple's sanctity.
Theological and Thematic Connections
Mark 11:16 extends beyond a mere historical account of Jesus' actions, offering profound theological insights into the nature of worship and God's dwelling. Jesus' zealous act of purifying the temple aligns with Old Testament prophetic expectations for the sanctity of God's house, particularly the vision of a future temple where no "Canaanite" (a term for those who profane or are unworthy) would be found within its gates, as prophesied in Zechariah 14:21. His actions foreshadow the ultimate shift from a physical temple to His own body as the true and ultimate temple, the perfect meeting place between God and humanity, as He Himself alluded to in John 2:19-21. This verse thus underscores God's unwavering demand for purity and reverence in worship, a demand that finds its ultimate fulfillment in Christ.
Reflection and Application
Mark 11:16 serves as a timeless call to examine our own reverence for sacred spaces and, more profoundly, for the sanctity of our spiritual lives. While we no longer worship in a physical temple in Jerusalem, the principle remains: God desires our worship to be pure, undistracted, and fully devoted. This passage challenges us to consider what "vessels" we might be carrying through our own "temples"—our hearts, minds, and bodies—that hinder genuine spiritual encounter. Are we allowing worldly concerns, distractions, or mere routine to defile our personal worship or our corporate gatherings? True worship demands intentionality, a focused heart, and a commitment to remove anything that detracts from God's glory. It calls us to cultivate a profound sense of awe and respect for God's presence, ensuring that our lives, as temples of the Holy Spirit, are dedicated solely to His purposes and not used as shortcuts for personal convenience or worldly pursuits.
Questions for Reflection
FAQ
Why was carrying "vessels" through the temple such a big deal?
Carrying "vessels" through the temple was a significant issue because it treated a sacred space, consecrated for prayer and worship, as a common thoroughfare or marketplace. This practice not only disrespected the holiness of God's dwelling but also interfered with the temple's intended purpose, particularly for the Gentiles who were meant to pray in the outer court. It prioritized human convenience and commercial activity over spiritual reverence and the accessibility of God's house to all nations, directly violating the spirit of Isaiah 56:7.
Did Jesus cleanse the temple more than once?
The Gospels present two distinct temple cleansing accounts. Mark (along with Matthew and Luke) places this event at the end of Jesus' ministry, during Passion Week (Mark 11:15-19). John's Gospel, however, records a similar event at the very beginning of Jesus' public ministry (John 2:13-17). Scholars hold various views: some believe these are two separate historical events, while others suggest they are different chronological placements of the same event by the Gospel writers, each emphasizing different theological points. The Synoptic account, including Mark 11:16, highlights Jesus' prophetic action as a direct challenge to the religious establishment, contributing to the events leading to His crucifixion.
Christ-Centered Fulfillment
Jesus' forceful actions in Mark 11:16, preventing the carrying of vessels through the temple, are not merely a historical account of a zealous prophet but profoundly point to His identity and mission as the Christ. He is not just purifying a physical structure; He is embodying and inaugurating the true Temple, the ultimate meeting place between God and humanity. As the Word made flesh, He tabernacled among us (John 1:14), and in Him "all the fullness of God dwells bodily" (Colossians 2:9). His cleansing of the temple foreshadows His greater work of purifying His people, making them a "spiritual house" and a "holy priesthood" (1 Peter 2:5)—a new temple "built together into a dwelling place for God by the Spirit" (Ephesians 2:21-22). Through His ultimate sacrifice on the cross, the veil of the physical temple was torn from top to bottom (Mark 15:38), signifying direct access to God through Him, rendering the old temple system obsolete. Jesus, therefore, is the one who removes all that defiles, enabling true worship "in spirit and truth" (John 4:23-24), making His followers themselves the purified vessels through whom God's presence dwells and is manifested to the world.