13 And said unto them, It is written, My house shall be called the house of prayer: but ye have made it a den of thieves. 14 And the blind and the lame came to him in the temple, and he healed them. 15 And when the chief priests and scribes saw the wonderful things that he did, and the chil offer doves in sacrifice. See Lev. 5: 7. 12: 8. dren crying in the temple, and saying, Hosanna to the Son of David! they were sore displeased, 16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea: have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? people knew that the traffic was constantly, in numerous respects, an unrighteous and oppressive business. On a former occasion, Jesus had, in a similar manner, shown his disapprobation of the buying and selling in the temple. John 2: 13-17. 13. It is written; in Is. 56: 7. See also Jer. 7: 11. By forming a sentence from the language of these two passages, Jesus expressed his very deep sense of the desecration of the temple by its being made a place of pecuniary emolument, and particu-parison with Luke 19: 39, 40, that larly of unrighteous gain. 14-16. It is probable, by a comwhat is related in these verses, took The departing of the traders from place on the day of the Saviour's er the temple, at the command of Jesus, tering the city and the temple, and will be explained by referring to the the day before the cleansing of the circumstances of the case. He had, temple. Have ye never read; in Ps. the day before, been, so to speak, es- 8: 2. || Thou hast perfected praise. corted into the city, amid the accla- The idea would be better expressed mations of the populace, as the Mes- by the words thou hast appointed siah, their promised king, and all the praise. The language in the psalm feelings of the populace were in his is slightly different; but the idea is favor. It was regarded as the proper there the same as is here expressed office of the Messiah, to remodel ex- by the Saviour. The psalmist apisting institutions, to establish new pears to have declared, that God had, laws, and in various ways to effect a in the works of creation and provinew order of things. The people, dence, made such a manifestation of then, would regard him as acting in his glorious character, that even babes his appropriate character; and many might discern it, and praise him for of the traders, doubtless, would be it; and thus God is said to have apstruck with awe at the appearance of pointed or prepared praise, inasmuch one who had been thus publicly dis- as he had performed a work which tinguished by the people, and who laid a foundation for praise. The had the reputation of singular devo- Saviour applied this thought to the tion to the cause of piety. Their con- present occasion; as much as to say, sciences, too, doubtless, reproached If even children are spoken of in the them for the many wrong practices Old Testament as giving praise for of which they were guilty; and com- the work of creation, much more, in pelled them, however reluctantly, to view of the Messiah's having come, obey one who appeared thus burn-ought there to be praise from chiling with a true zeal for the honor of dren, from young as well as from God, and as acting by divine authori- old. Compare Luke 19: 40. As ty. Besides, the traders knew and passages parallel to the verses thus felt, that they could obtain no coun- far considered, see Mark 11: 1-11, tenance from the people, should they 15-17. Luke 19: 29-48 John 12: have attempted resistance. The 12-19. 17 And he left them, and went out of the city into Bethany; and he lodged there. 18 Now in the morning, as he returned into the city, he hungered. 19 And when he saw a figtree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward forever. And presently the fig-tree withered away. 17. Bethuny; a village about two miles distant from Jerusalem, and which was a frequent and favorite place of resort for Jesus, while in this part of the country. See on verse 1; and compare John, 11th chapter. Mark (11: 11) mentions this instance of retiring to Bethany. It is also probably referred to in John 12: 36. 18. In the morning; that is, the next morning; which was the morning of the day on which he drove out the traders from the temple. 19. In the way; on the side of the road, not within a private enclosure. The tree was a barren one; not only then destitute of fruit, but never having borne any. Mark (11: 12-14) gives a more particular account of the circumstance here related; and, as completing the account of this day's proceedings, mentions, in vs. 18, 19, the wish of the scribes and chief priests to seize Jesus, and his again retiring, in the evening, from the city. Presently. This word is here to be understood in a general sense, equivalent to our word soon. Mark relates more particularly (11: 20), that the disciples noticed the tree's being withered from the roots on the following morning. In animated narration, and in conversation, we often use such words in a similar manner; meaning to express a very short time. 21. If ye have faith. Jesus frequently showed a desire to inculcate on his disciples the importance of faith; that is, unwavering confidence 20 And when the disciples. saw it, they marvelled, saying, How soon is the fig-tree withered away! 21 Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig-tree, but also, if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea, it shall be done. in God, when we pray to him. He made use of the present occasion for that purpose. || Unto this mountain. For a similar method of representing the power of faith, see Matt. 17: 20. By stating a very strong case, our Saviour meant to be understood as saying, that confidence in the divine power is peculiarly acceptable to God, and that God will most favorably regard and answer prayer which proceeds from this spirit of confidence in him. Mark, in relating this conversation, uses language which shows that our Saviour spoke with reference to prayer in general, and not merely to what might be offered by the apostles. He says (11: 23), "Whosoever shall say," &c. He also adds another trait in the character of acceptable prayer (11: 25, 26), namely, the spirit of forgiveness. On this point, compare Matt. 6: 14, 15. 18: 21—35. The very extensive promise which our Lord here made to believing prayer, must not, of course, be contemplated without reference to the will and the glory of God. He must be the judge respecting our petitions; and we must confide not only in his ability to grant our requests, and his kind disposition to gratify our desires, but also in his knowledge and wisdom, as determining what ought to be done. In all our prayers, we ought to exercise unlimited and unwavering confidence in the power, love, and wisdom of God. Prayers offered in such a spirit, will be pleas 22 And all things whatsoever ye shall ask in prayer, concede to him the right, in all cases, of determining what would be for the best? Such a view as this relieves the subject of prayer from many dif ficulties which some persons feel; and shows that praying in faith means praying with confidence in God, and with hearty submission to God, rather than with an unqualified belief that the precise objects of our prayer shall be granted. ing to him; and such prayers he will answer favorably, unless his wisdom and love see a different course to be the best on the whole. In true submission, we ought always to leave our petitions with him; knowing that we must not dictate, but, as confiding children, and as ignorant, dependent creatures, yield to him the right of deciding. While, then, we place full confidence in God, we must not be arrogant nor presumptuous. If a 22. And all things whatsoever, &c. father should promise his son to give The remarks on the preceding verse him whatsoever he should from time present the cautions necessary to a to time desire, it would, of course, be right perception of the meaning of taken for granted, that the son would this verse. Mark says (11: 24)," Benot ask what he knew to be contrary lieve that ye receive them;" that is, beto the father's judgment and wishes; lieve that ye shall receive them. The it would also be taken for granted, present tense is here used for the futhat if the child, in the sincerity and ture, as is not unfrequent. The idea simplicity of his heart, should igno- is, Place implicit confidence in God, rantly ask for what the father knew and let no doubt respecting his power, it would be wrong and injurious to love, and wisdom, wither your hearts bestow, the father would be under-in approaching him; for to approach stood as reserving the prerogative of deciding, and of causing his superior wisdom to regulate his proceeding. And in case the father should act in a manner contrary to the request of his son, this would not imply a failure of the promise, inasmuch as, from the nature of the subject, there was a tacit condition, that what was asked should, on the whole, be in accordance with the father's judgment and desire for the child's welfare. The promise to bestow whatever he should ask, surely did not imply, that the child's youthful, inexperienced mind should have the precedence of his father's; but it implied great love, and earnest desire for the happiness If God has made any particular of the child, and willingness to do any promises to us, we must not dishonor thing, however great, that should be him, nor distress ourselves by fearing within the compass of the father's that he will fail of accomplishing his power, and that the father should see promise. If the matter respecting it suitable and proper for him to be- which we pray, be not one of specific stow. And while the promise im- promise, we must not dishonor God plied this on the part of the father, nor distress ourselves, by any derogawould it not be taken for granted on tory views of the divine power, or the part of the son, that he would ex- love, or wisdom; but must pray to ercise as much confidence in the wis-him in a spirit of childlike confidence, dom, as in the love and power of his believing implicitly that he has power father; and that he would cheerfully adequate to accomplish our request, He God without confiding in him, with believing, ye shall receive. 23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority that he has love sufficient to prompt a favorable answer, and that he has wisdom sufficient to guide to a right issue; and that if, in view of all things, he knows it would be best to gratify our desires, he will most certainly gratify them. Such is the meaning of praying with faith, or believing, or, as Mark expresses it, believing that we receive our requests. But we shall greatly err, if we imagine our prayers are entirely destitute of faith unless we do actually believe, without any qualification, that God will certainly grant what we ask. For God does not require us to believe without appropriate evidence; and in regard to a matter concerning which there is not a specific promise, we may be destitute of the evidence that God will certainly do as we desire; while at the same time we may be in full possession of evidence that he has power, love, and wisdom, abundantly adequate to grant our requests, provided it be suitable that the request be granted. Examine, as passages parallel to this, respecting the fig-tree and prayer, Mark 11: 12-14, 20-26. From the account of the fig-tree, let US LEARN the danger connected with being unprofitable servants. Every man ought to live according to the will of God, and thus render service and honor to him. But if we fail thus to serve God, we must expect a curse. In regard to PRAYER, we have great encouragement to pray with the strongest confidence in God. To see the greatness of this privilege, compare the happiness of a true Christian, who, as a child of God, can commit all his affairs to the wisdom and love of his almighty Father n heaven, either with the indifference doest thou these things? and who gave thee this authority? 24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you or with the disquietude of a person who feels not his spiritual wants, and cannot devolve his cares on Jehovah. Or, compare the Christian with a poor heathen, who knows no better a god than the lifeless block which man's hands have fashioned. Compare these several persons together, when in circumstances of distress, and when approaching the eternal world. 23. And when he was come into the temple. The conversation respecting the fig-tree took place between Jesus and the disciples, on the way to Jerusalem (see Mark 11: 27); when they had arrived, they went to the temple. The manner of Jesus' entering the city a short time before, his vindicating of the sanctity of the temple, his teaching there, and the various works which he had performed, gave him much celebrity, and excited the chief priests and other distinguished men to jealousy. Hence they came to him to make inquiries, and, doubtless, with an attempt to insnare him in what he might say. Being the principal men of the nation, they doubtless belonged to the Sanhedrim, the greatest tribunal, and were plotting for his condemnation and death. || By what authority, &c. Jesus had not been authorized by the Sanhedrim; and to that body it appears to have belonged to watch over the religious affairs of the nation, and to decide questions pertaining to their religious state. As they had not commissioned him, nor countenanced him, they asked, by what right he was acting; expecting, doubtless, that he would give a direct reply of such a sort as would furnish them a handle against him. 24. Jesus answered. He replied not in a direct manner, but by asking them a question of a similar charac by what authority I do these things. 25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? 26 But if we shall say, Of men, we fear the people; for all hold John as a prophet. 27 And they answered Jesus, and said, We cannot tell. And ter; proposing, that if they would answer him, he would reply to their question, and intending, probably, that the just and proper reply to his question would be the reply to theirs, and thus leading them to answer themselves. 25. The baptism of John. Under the term baptism, the Saviour here meant to include the whole office of John, of which the administration of baptism was a very prominent part. The amount of the question was this: Did John the Baptist, in calling the people to repentance (Matt. 3: 2), in baptizing those who professed repentance and promised a new life (Matt. 3:6-9), and in declaring Jesus of Nazareth to be the Messiah (John 1: 29-36),- did John the Baptist, in these proceedings, act by authority from God, or by authority from man? Did he have a divine commission, or did he act without a divine commission ||From heaven; that is, from God. Why did ye not then believe him? Though multitudes professed to follow the directions of John, yet the Pharisees and scribes, and other distinguished men, declined obedience to his teaching. See Matt. 3: 7-12. Luke 7: 29-35. 26. All hold John as a prophet. The term prophet here means a religious teacher with authority from God. In that light was John regarded by the mass of the people. See Luke 7:29. Matt. 3: 5-6. Mark he said unto them, Neither tell I you by what authority I do these things. 28 But what think ye? A certain man had two sons: and he came to the first, and said, Son, go work to-day in my vineyard. 29 He answered and said, I will not; but afterward he repented, and went. 30 And he came to the second, and said likewise. And he answered and said, I go, sir, and went not. 6: 20. We fear the people. The chief priests and other distinguished men had great reason to fear the indignation of the people, if they had ventured publicly to deny the divine authority of John the Baptist. 27. We cannot tell; or, as it is in the original, we know not. Plainly, an insincere answer; an evading of the question, for the purpose of avoiding a conclusion which they would dislike. Neither tell I you, &c. This remark either implied, that a just and fair answer to his question (which, if they had obeyed the dictates of their consciences, they could not but have given) would have been also an answer to their own question; or it showed, by bringing their insincerity before their own eyes, that it would have answered no valuable purpose had he given a direct reply to their inquiry. They had so often shown a cavilling, dishonest state of mind, that there was little encouragement to answer their inquiries. Jesus knew they had some ill design to accomplish. Compare Mark Ï1 : 27— 33. Luke 20: 1-8. 28. A certain man. Jesus now proceeded to speak a parable, having reference to those men who had just been conversing with him, and to others in the nation of a similar character. In this parable he brought to view their real character in the sight of God. 30. I go, sir, and went not. The |