1A když se přiblížili k Jeruzalému, k Betfage a Betanii u Olivové hory, poslal dva ze svých učedníků 2a řekl jim: „Jděte do protější vesnice, a hned jak do ní vejdete, naleznete uvázané oslátko, na které se ještě nikdo z lidí neposadil. Odvažte je a přiveďte. 3A jestliže vám někdo řekne: ‚Co to děláte?‘ řekněte: ‚Pán je potřebuje a hned je sem zase pošle.‘ “ 4Odešli a nalezli oslátko uvázané venku na ulici u dveří a odvázali je. 5A někteří z těch, kteří tam stáli, jim říkali: „Co to děláte, že odvazujete to oslátko?“ 6Oni jim řekli, jak řekl Ježíš, a ti je nechali. 7A přivedli oslátko k Ježíšovi, hodili na ně svá roucha a on se na ně posadil. 8A mnozí rozprostřeli na cestu svá roucha, jiní pak ratolesti, které nařezali na polích. 9Ti, kteří šli vpředu, i ti, kteří šli za ním, křičeli: „Hosana! Požehnaný, který přichází ve jménu Pána! 10Požehnané přicházející království našeho otce Davida! Hosana na výsostech! “ 11A vstoupil do Jeruzaléma do chrámu a rozhlédl se po všem. Protože již bylo pozdě, vyšel s Dvanácti do Betanie. 12Když následujícího dne vyšli z Betanie, dostal hlad. 13A z dálky uviděl fíkovník, který měl listí, a přišel, zdali na něm něco nenalezne. Když k němu přišel, nenalezl nic, jen listí; nebylo totiž období fíků. 14I řekl mu: „Ať již navěky z tebe nikdo ovoce nejí!“ A jeho učedníci to slyšeli. 15A přišli do Jeruzaléma. Vešel do chrámu a začal vyhánět ty, kteří v chrámu prodávali a kupovali, a zpřevracel stoly směnárníků a sedadla prodavačů holubů. 16A nedovoloval, aby někdo skrze chrám pronesl nějaké zboží. 17Učil a říkal jim: „Což není napsáno: ‚Můj dům bude nazván domem modlitby pro všechny národy‘? Vy jste jej však učinili jeskyní lupičů.“ 18Uslyšeli to velekněží a učitelé Zákona a hledali, jak by ho zahubili, neboť se ho báli; celý ten zástup byl totiž nad jeho učením ohromen. 19Když nastal večer, vycházeli ven z města. 20A když šli ráno kolem, uviděli ten fíkovník uschlý od kořenů. 21Petr se rozpomenul a řekl mu: „Rabbi, hleď, ten fíkovník, který jsi proklel, je uschlý.“ 22Ježíš jim na to řekl: „Mějte víru Boží. 23Amen, pravím vám, že kdo by řekl této hoře: ‚Zvedni se a vrhni se do moře‘ a nezapochyboval by ve svém srdci, ale věřil by, že co říká, se děje, bude to mít. 24Proto vám pravím: Věřte, že jste všechno, za cokoliv se modlíte a oč žádáte, přijali, a budete to mít. 25A kdykoliv stojíte a modlíte se, odpouštějte, máte-li proti někomu něco, aby vám i váš Otec, který je v nebesích, odpustil vaše přestoupení. 26Jestliže však vy neodpouštíte, ani váš Otec, ten v nebesích, neodpustí (ta) vaše přestoupení.“ 27A přišli opět do Jeruzaléma, a když se procházel v chrámu, přišli k němu velekněží, učitelé Zákona a starší 28a říkali mu: „V jaké pravomoci to činíš? A kdo ti dal tuto pravomoc, abys to činil?“ 29Ježíš jim řekl: „Zeptám se vás na jednu věc; odpovězte mi a řeknu vám, v jaké pravomoci to činím. 30Křest Janův byl z nebe, nebo z lidí? Odpovězte mi.“ 31Dohadovali se mezi sebou:„Řekneme-li ‚z nebe‘, řekne: ‚Proč jste mu tedy neuvěřili?‘ 32Máme říci ‚z lidí‘?“ Báli se zástupu, neboť všichni skutečně měli za to, že Jan byl prorok. 33Odpověděli tedy Ježíšovi: „Nevíme.“ A Ježíš jim řekl: „Ani já vám nepovím, v jaké pravomoci tyto věci činím.“
Jamieson Fausset Brown Bible Commentary 11 THE BARREN FIG TREE CURSED WITH LESSONS FROM IT--SECOND CLEANSING OF THE TEMPLE, ON THE SECOND AND THIRD DAYS OF THE WEEK. ( =
Matt 21:12-
Matt 21:22;
Luke 19:45-
Luke 19:48). (Mark 11:11-26)
And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon--surveyed.
all things, and now the eventide was come, he went out into Bethany with the twelve--Thus briefly does our Evangelist dispose of this His first day in Jerusalem, after the triumphal entry. Nor do the Third and Fourth Gospels give us more light. But from Matthew (
Matt 21:10-
Matt 21:11,
Matt 21:14-
Matt 21:16) we learn some additional and precious particulars, for which see on
Luke 19:45-
Luke 19:48. It was not now safe for the Lord to sleep in the city, nor, from the day of His Triumphal Entry, did He pass one night in it, save the last fatal one.
The Barren Fig Tree Cursed (
Mark 11:12-
Mark 11:14).
12 And on the morrow--The Triumphal Entry being on the first day of the week, this following day was Monday.
when they were come from Bethany--"in the morning" (
Matt 21:18).
he was hungry--How was that? Had he stolen forth from that dear roof at Bethany to the "mountain to pray, and continued all night in prayer to God?" (
Luke 6:12); or, "in the morning," as on a former occasion, "risen up a great while before day, and departed into a solitary place, and there prayed" (
Mark 1:35); not breaking His fast thereafter, but bending His steps straight for the city, that He might "work the works of Him that sent Him while it was day?" (
John 9:4). We know not, though one lingers upon and loves to trace out the every movement of that life of wonders. One thing, however we are sure of--it was real bodily hunger which He now sought to allay by the fruit of this fig tree, "if haply He might find any thing thereon"; not a mere scene for the purpose of teaching a lesson, as some early heretics maintained, and some still seem virtually to hold.
13 And seeing a fig tree--(In
Matt 21:19, it is "one fig tree," but the sense is the same as here, "a certain fig tree," as in
Matt 8:19, &c.). Bethphage, which adjoined Bethany, derives his name from its being a fig region--"House of figs."
afar off having leaves--and therefore promising fruit, which in the case of figs come before the leaves.
he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet--What the precise import of this explanation is, interpreters are not agreed. Perhaps all that is meant is, that as the proper fig season had not arrived, no fruit would have been expected even of this tree but for the leaves which it had, which were in this case prematurely and unnaturally developed.
14 And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever--That word did not make the tree barren, but sealed it up in its own barrenness. See on
Matt 13:13-
Matt 13:15.
And his disciples heard it--and marked the saying. This is introduced as a connecting link, to explain what was afterwards to be said on the subject, as the narrative has to proceed to the other transactions of this day.
Second Cleansing of the Temple (
Mark 11:15-
Mark 11:18).
For the exposition of this portion, see on
Luke 19:45-
Luke 19:48.
Lessons from the Cursing of the Fig Tree (
Mark 11:20-
Mark 11:26).
20 And in the morning--of Tuesday, the third day of the week: He had slept, as during all this week, at Bethany.
as they passed by--going into Jerusalem again.
they saw the fig tree dried up from the roots--no partial blight, leaving life in the root; but it was now dead, root and branch. In
Matt 21:19 it is said it withered away as soon as it was cursed. But the full blight had not appeared probably at once; and in the dusk perhaps, as they returned to Bethany, they had not observed it. The precision with which Mark distinguishes the days is not observed by Matthew, intent only on holding up the truths which the incident was designed to teach. In Matthew the whole is represented as taking place at once, just as the two stages of Jairus' daughter--dying and dead--are represented by him as one. The only difference is between a mere summary and a more detailed narrative, each of which only confirms the other.
21 And Peter calling to remembrance saith unto him--satisfied that a miracle so very peculiar--a miracle, not of blessing, as all His other miracles, but of cursing--could not have been wrought but with some higher reference, and fully expecting to hear something weighty on the subject.
Master, behold, the fig tree which thou cursedst is withered away--so connecting the two things as to show that he traced the death of the tree entirely to the curse of his Lord. Matthew (
Matt 21:20) gives this simply as a general exclamation of surprise by the disciples "how soon" the blight had taken effect.
22 And Jesus answering saith unto them, Have faith in God.
23 For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed . . . he shall have whatsoever he saith--Here is the lesson now. From the nature of the case supposed--that they might wish a mountain removed and cast into the sea, a thing far removed from anything which they could be thought actually to desire--it is plain that not physical but moral obstacles to the progress of His kingdom were in the Redeemer's view, and that what He designed to teach was the great lesson, that no obstacle should be able to stand before a confiding faith in God.
24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them--This verse only generalizes the assurance of
Mark 11:23; which seems to show that it was designed for the special encouragement of evangelistic and missionary efforts, while this is a directory for prevailing prayer in general.
25 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
Matt 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.